AN ABRIDGEMENT OF THE INSTITUTION OF CHRISTIAN RELIGION written by M. John Calvin.  
WHEREIN BRIEF AND sound answers to the objections of the adversaries are set down.  
By William Lawn minister of the word of God.  
Faithfully translated out of Latin into English by Christopher Fetherstone Minister of the word of God.  
ANCHORA SPEI   printer's device of Thomas Vautrollier (1562-87) with anchor and motto 1. PET. 3.15 
Be always ready to answer every one that demandeth a reason of the hope which is in you, with lenity and reverence.  
Imprinted at Edinburgh by Thomas Vautrollier. 1585.  
cum PRIVILEGIO REGALI.   

To the Christian Reader.  
CHristian reader, it is a common proverb that many hands make light work. But I have had experience in this work, that many hands have made long work, or rather no work. This book at the first publishing thereof, for more expedition was delivered to four to be translated. In whose hands it hath lain dispersed, partly done, partly undone, for the space almost of these three years. Whereby the publishing thereof hath been hindered. At length I was requested to take in hand the translating of the whole work, which through God's merciful assistance I have accomplished, going in truth through the whole work, except that which I myself before had done. which I make known (gentle Reader) not as hunting after praise, but to let thee understand that I have not published other men's doings under mine own name, but mine own labours, as touching the translation. And for thy more ease in reading this work, and for the better understanding thereof, I thought good to note thus much, that where in reading thou shalt find this mark (*) it directeth thee unto the margin, showing where thou mayst read that more largely, which is there briefly noted. Again where thou shalt find, Object. it signifieth an objection, whereby the matter in hand is contraried by the adversary, where An. it signifieth an answer to the same objection. Which things I thought good to note for thy greater ease. And thus beseeching God to bless thee in reading these my labours, I conclude.  
Thy brother in Christ Christopher Fetherstone.   

TO THE RIGHT WORSHIPFUL M. RICHARD MARTIN MASTER OF HER majesties mints, and Alderman of the most famous city of London, grace and peace.  
THE institution of Christian religion written by john Calvin seemeth to me to challenge to itself by good right (right worshipful) that which being uttered by men most wise and of singular experience, is common almost in every man's mouth, that good things must be repeated again and again. For seeing that in things necessary and profitable the same things are spoken again & again: or things ten times repeated do please, neither is that spoken & repeated too oft, which is never sufficiently learned, undoubtly all those which are studious of sound divinity, do acknowledge long ago that the commodities of this writing are diverse & manifold, not only to learn but also to teach: & not only to the sowing, watering & new digging, but also to gather in the fruit of the filled of the Church. And for these causes, when at such times as the harvest began to wax white in France in times past, I was called back from the course of physic which I had already ended, addressing myself to the practice thereof, unto the entrance of divinity, and to take upon me the ministery, I made choice of that work especially, next to the holy Bible, to be read & remembered by me. And as those which go into a garden bedecked with infinite variety of flowers, are wont to make a nosegay of all those which either their sight or smell shall most allow, that it may resemble and represent unto them the garden after they become out of it. So I feeling in that pleasant garden of divinity, wonderful smells of heavenly things, gathering out of every section of the chapters, as from the knots and borders of paradise such things as did best like me, have framed this Abridgement, that it might never suffer so great pleasure to departed from mine eyes, mind, and remembrance. And seeing there be always slaves of Satan ready, whereby he goeth about to corrupt the truth with falsehood, and so consequently to thrust her out of her place, & in her seat to set lying whose Father he is, I have set down most short answers, which are set against the objections of the adversary, whereby the Christian champion may know that the darts which the enemies of christians do shake & bend against the most strong fortress of the truth itself are but blunt and brittle: and that he may proceed not only out of this treasure house garnished with most precious gems, being more wealthy, to enrich those which are desirous of heavenly pearls, or out of this storehouse being better furnished to feed the flock of Christ: but also as out of an armory, being better armed to discomfit all the enemies of the truth with whom he shall meet, and to beat down the Monsters of heresies. And seeing that this my labour such as it is, seemed in the judgement of some godly pastors neither to be misliked, ne yet to be unprofitable, or unworthy of the light, but that it might come abroad for common profit, I thought good not to be against it: especially seeing fruits not to be repent of, may be hoped from thence without any man's hindrance. But if any man think that this little garden is cast in lesser knots and straighter alleys than is meet, I let him not but that he may freely, when he will, walk in the broad field at his pleasure. And whereas (Right worshipful) I have plaited a garland of the dignity of your name for the head of this little book, that it might allure the readers to view and peruse the whole work, these reasons did especially move me: First because, I would have this simple testimony of my thankful mind to be extant for that your unwearied study in bestowing benefits, which I have often tried. Again seeing that you will have your gorgeous house to stand open to all the godly as a common Inn, seeing that you make that authority which you have gotten by virtue, more firm, by bridling the evil, by relieving the oppressed, by exercising justice: & seeing that your most loving wife, a most excellent woman, whose bountifulness many do try, of whose courtesy many more do speak, at whose godliness all do wonder, is ready as it were at your elbow happily to attempt so great things: finally seeing that your whole family doth breath out a smell of Christianity: I say seeing these things are so, if I seek to this your Inn as to a refuge for my labours I seem to ascribe that to myself, which is most proper to the thing itself. Accept therefore I beseech you (Right worshipful) this most assured pledge & token of a thankful mind. God in rich with his most liberal hand both you and all yours with his gifts, and preserve you long in safety to the Church and common wealth. At London the 18 of February. 1583.  
Your worship's most bounden WILLIAM LAWN.   

A GENERAL TABLE OF THE WHOLE INSTITUTION OF CHRISTIAN RELIGION, COMprehending briefly the principal points.  
We have added to the notes of the books and chapters for the more easy finding out of every part.  

True wisdom is placed in the knowing of God 

1. The Creator, out of the first book 

That when we shall see that all things are created for our sakes.  
That the gifts wherein we excel are not of ourselves.  
That the good things which we use daily do come down from the heaven unto us.  
And that we have our being in God.  
We may be brought as it were from the streams unto the fountain.    
2. The Redeemer, by the Son, wherein we must consider 2. Book. 

1. The fall of man 

1. From that excellency wherein he was created that he might be like to God.  
2. Unto that most miserable estate, that he may be like the devil.    
2. The restoring of man: the material cause whereof is Christ: wherein we must consider three things 

1. How it is given unto men 

1 In the Law.  
2. In the Gospel.    
2. How it is received. 3 Book. 

1. By the power of the holy Spirit.  
2. By faith, as by an hand.    
3. How God doth keep us in the society of Christ, namely by government which is double 4. Book. 

1. Ecclesiastical.  
2. Civil.         

The knowledge of God the Creator is 

Engendered in us naturally Chap. 1. 

1. The end whereof ought to be Chap. 2. 

The worship of God rightly ordered.  
The reverence of his name with Chap 3. 

Fear  
& love.      
2. But such seed is corrupted Chap. 4. 

Through ignorance whence cometh superstitious worship.  
Through wickedness whence cometh 

Servile fear.  
Hatred of the godhead.        
Gotten by some other means, namely by 

1. The whole frame of the world: which teacheth Chap. 6. 

1. Of what sort the 

1. Goodness  
2 Power  
3. justice  
4. Wisdom of God are 

1. In creating 

1. Heavenly things.  
2. Earthly things    
2 in preserving the same by his admininistration which is 

1. Ordinary.  
2. Extraordinary: wherein gods providence doth more plainly appear.        
2. What our need is: that we may learn 

1. To repose our confidence in his 

Goodness  
Power.  
Providence.    
2. To obey his commandments 

Willingly, as sons.  
Not resisting, as servants.    
3. To run unto him in our necessity as unto the fountain of all good things.  
4. To acknowledge that we have received all those gifts which we have at God's hands, and to thank him for them.      
2. By the Scriptures. Chap. 6.  
Read the next Table under the letter A.       

A God the Creator is also known by the Scriptures, wherein we must consider. Chap 6. 

1. Of what sort they are, to wit. 

True as proceeding from the holy spirit of God which is proved. Chap. 78. 

1. By the testimony of the holy Ghost.  
2. By the efficacy thereof.  
3. By their antiquity.  
4. By the truth of the prophecies.  
5. By the marvelous preservation of the law.  
6. By the calling and writings of the Apostles.  
7. By the consent of the Church.  
8. By the blood of many Martyrs shed in testimony thereof.    
Whereby it doth easily appear that those brainsick fellows do overthrow all the principles of godliness who casting the Scripture behind them do fly to revelation. Chap. 9.10.11.12.    
2. What they teach, to wit, of what sort the nature of God is Chap. 13. 

In itself 

Infinite. Whereupon we conclude that. They err who do attribute unto God a visible shape as do the idolaters.  
Invisible. Whereupon we conclude that. They err who do attribute unto God a visible shape as do the idolaters.  
Eternal. Whereupon we conclude that. They err who do attribute unto God a visible shape as do the idolaters.  
Omnipotent. Whereupon we conclude that. They err who do attribute unto God a visible shape as do the idolaters.    
Of one essence which containeth in itself three persons, of Chap. 13. 

1. The Father.  
2. The Son.  
3. The holy Ghost.        
In the Creation of 

1 Heavenly things, as of Angels. Chap. 14. 

Good: to the defence of the godly.  
Evil: of Devils, and they are such, not by creation, but by corruption. Chap. 14.    
2. Of earthly things as of man, whose Cha. 14.15 

1. Perfection is taught in his 

Soul  
Body.    
2. His fall is set down concerning which look the table of the second book.      
In the Administration, read the table following A.     

A God's administration or government is, C. 16. 

Universal 

Whereby God doth govern all creatures according to that property which he hath given to every one of them, when he created them.    
Particular, which is considered in respect 

1. Of things 

Having life 

So that if any man fall into the hands of robbers.  
Or among wild beasts.  
Or wandering through a wilderness do find remedy for his thirst.  
Or being tossed with waves do come into some haven.  
We must ascribe all these events to God being 

Prosperous.  
Unprosperous.      
Without life 

Which though they have their property given them naturally: yet do they not show forth their force save only so far forth as they are directed by the present hand of god      
2. Of time 

Past: that we may know that all things come to pass through 

God's appointment by working 

1. By means.  
2. Without means  
3. Against means.    
The fruits; all things turn 

1. To the faithful to good.  
2. To the unfaithful to evil.      
To come 

Whereunto appertain men's deliberations.  
Which teacheth us that we must use lawful means, (for that providence whereto we lean hath his means.)      
The fruits, that we may know assuredly Chap 17 

1. That god careth for 

1. All mankind.  
2. His Church chiefly.    
2. God doth 

1. Contain by his power All things.  
2. Govern by his beck All things.  
3. Moderate by his wisdom All things.    
3 That he hath power enough to do good because 

He hath in his power 

Heaven  
& Earth.    
All creatures do obey his beck.    
4. That nothing cometh to pass by chance: but by the will of God which is double Chap. 17. 

Hidden 

Which we can not search out but we adore the same reverently.    
Expressed in the 

Law.  
Gospel.             

The knowledge of God the redeemer appeareth. Ch. 1. 

1. The fall of man wherein we must consider. 

1. What he oweth, and to the end we may do this, let us see. Chap 1. 

1. What he hath received. 

1. He was created after the image of God, being partaker of 

Wisdom.  
justice.  
innocency.  
Power.    
2. Therefore he did owe unto God the perfect keeping of his commandments, because he was perfect in 

Soul.  
Body.      
2. How he lost it. The causes are 

1. Nigh 

1. Satan.  
2. The Serpent.  
3. The woman.  
4. The apple.    
2. far of 

1. Infidelity.  
2. Ambition.  
3. Unthankfulness.  
4. Stubbornness.      
3. The effects. 

The image of God was blotted out & man became 

1. Unfaithful.  
2. Unrighteous.  
3. Subject to death        
2. What he is able to do. Chap. 2. 

1. In soul Ch 3 

1. In understanding 

1. In divine things 

1. In godliness 

1. In the knowledge of God. He is blinder than moles.  
2. In the true worship of God. He is blinder than moles.    
In good works as in 

1. Inventing them.  
2. In doing them.      
2. In human things as in the Arts. 

1. Liberal. Nothing.  
2 Manual. Nothing.      
2. In will. Chap. 4.5. 

1. In heavenly things. He willeth that only which is evil  
2. In earthly things. He willeth that only which is evil      
2. In body 

That followeth the corrupt appetites of the soul  
Through many infirmities it is at length subject to death.    
Whereupon it followeth that man being lost must seek redemption in Christ the Mediator because 

1. The first adoption of the elect people Did depend upon the grace of the Mediator always.  
2. The preservation of the Church. Did depend upon the grace of the Mediator always.  
3. The deliverance of it in danger. Did depend upon the grace of the Mediator always.  
4. Restoring after scattering abroad Did depend upon the grace of the Mediator always.  
3. The hope of the godly. The Law was given for that cause, that it might cause the minds of men to wait until the coming of Christ which appeareth by Chap. 7. 

1. The remembrance of the free covenant often repeated.  
2. The ceremonies.  
3. The sacrifices.  
4. Washings.  
5. The end of adoption.  
6. The right of the priesthood.          
2 The material cause of redemption, concerning which, read the next table.     

Christ is the material cause of our redemption in whom we must consider three things Chap. 7. 

1. How he is offered unto men Lib. 2. 

In the Law Chap 8. 

1. Ceremonial 

1. The use whereof was abrogated.  
2. The effect is perpetual.    
2 judicial, whereof there are two parts 

1. The first which appertaineth unto godliness, & belongeth to all men  
2. The other was proper to the jews, and is abolished.    
3. Moral whose use is 3. fold: 

The first showeth our 

1. Weakness Not that we may despair. But have recourse unto Christ.  
2. Iniquity Not that we may despair. But have recourse unto Christ.  
3. Damnation Not that we may despair. But have recourse unto Christ.    
The second 

1. That those who are not moved with promises:  
2 May be kept back with fear of threatenings.    
The third 

1. That we may know what the will of God is.  
2. That we may think upon it to obey it.  
3. That our minds may be confirmed thereunto.  
4. That we may be brought back fr●m that which is slippery.      
The sum is comprehended in a 

Proheme wherein is noted 

1. The power of God, that he may bind the people with necessity to obey.  
2 The promise of grace wherein he professeth that he is the God of his Church.  
3. The benefit, wherein he accuseth the jews of unthankfulness unless they be answerable to his goodness.    
In two Tables look A.      
In the Gospel Look B.    
2. How he is received of men concerning which read C. out of the third book.  
3. How God doth retain us in the society of Christ. Look D. out of the fourth book.     

There be 2. Tables of the Law Ch. 8. 

The former, which appertaineth unto the worship of God, is contained in four commandments 

In the first commandment 

God will excel alone amongst his people.  
Therefore we own unto God alone 

1. Adoration.  
2. Hope.  
3. Invocation.  
4. Thanksgiving.      
Of the second commandment the 

End is, that God will not have his worship profaned with superstitious rites and ceremonies.  
Parts 2. 

1. The first bridleth our liberty lest 

We make God subject to our senses.  
Or represent him by any shape    
2. The secod forbiddeth us to worship any images for religions sake therefore he bringeth forth 

1. His power which he will not suffer to be diminished  
2. His emulation: because he can abide no partner.  
3. His vengeance, upon the fourth generation.  
4. His mercy to the true worshippers.        
The third commandeth three things 

1. That that smell of his excellency whatsoever 

Our mind conceiveth.  
Our tongue speaketh.    
2. That we do not rashly abuse 

His holy word By 

Ambition.  
Covetousness.    
His reverent mysteries By 

Ambition.  
Covetousness.      
3. That we do not 

Speak against His works but speak of them with the titles of 

Wisdom  
Power.  
justice.  
Goodness.    
Slander His works but speak of them with the titles of 

Wisdom  
Power.  
justice.  
Goodness.      
The name of God is profaned 3 manner of ways 

1. By periarie.  
2. By superfluous oaths though true.  
3 If we put in God's place Saints or other creatures 

Living.  
Without life.        
Of the 4. commandment the 

End is, that being dead to our own affections and works we may think upon the kingdom of God.  
In it we must consider three things 

1. The Spiritual rest 

1. Whereby the faithful may keep holy day from their own works.  
2. That God may work in them.    
2. That there may be a certain day to 

1. Call upon God.  
2. Hear the Law.  
3. To do the ceremonies.    
3. That servants may have rest from their labour.        
The latter is declared in the Table following.     

In the later table of the Law which containeth the duties of love, there are five commandments Chap. 8. 

Of the fifth commandment 

The end is 

Because the observing of the order which God hath appointed doth please him.  
The degrees of honour which he hath appointed are not to be broken.    
Therefore we are forbidden to diminish any which of the dignity of superiors by 

Contempt.  
Contumacy.  
Unthankfulness.    
And the parts of honour are 

Reverence.  
Obedience.  
Thankfulness.      
Of the sixth the 

End is 

Because God hath knit together mankind by a certain unity.  
The safety of all men is committed to every man.    
Violence is forbidden.  
Good will is commanded.    
Of the seventh the 

End is 

Because Godloveth cleanness, let us avoid all uncleanness.    
Therefore he forbiddeth us to commit fornication 

In mind.  
In word.  
In work.      
Of the viii. the 

End is 

Because unrighteousness is an abomination unto God.  
He will have us to give every man his own.    
Theft is committed either by 

Violence.  
Wicked deceit.  
Craftiness.  
Flattering etc.      
Of the ix. the 

End is 

Because God who is truth hateth lying.  
He commandeth us to speak truth without deceit.    
Therefore he forbiddeth that 

We do not defame any man with slanders and false crimes.  
Or to hinder any man in his goods by lies.  
But in defending the truth let us defend the integrity of the 

Name Of every man  
& Goods Of every man        
Of the tenth the 

End is this 

Because God will have the whole soul to be possessed with the affection of integrity.  
He will have us to banish out of our minds all desire that is contrary to love.    
Therefore all desire which turneth to all other man's hindrance is forbidden.       

B Christ is also offered unto men in the Gospel concerning which is declared Chap 9 

How with the old testament 

1. It agreeth which is in three things Chap. 10. 

1. Because there was the same hope of immortality.  
2. The same covenant placed 

Not in men's works.  
But in God's mercy.    
3. The same Mediator of God and men Christ.    
It disagreeth in five things Chap. 10. 

1. 

Because the heavenly inheritance was showed under earthly things.  
Now our minds are strait way directed unto it.    
2. 

It did only show a shape in figure of the truth being absent.  
This showeth the truth being present.    
3. 

That by reason of the Law was the ministery of damnation and death.  
This of righteousness and life.    
4. 

That of bondage, which may cause fear in the minds.  
This of liberty, which may lift them up unto hope.    
5. 

The word was only assigned unto the nation of the jews.  
It is now preached to all nations.        
The sum of doctrine which is to teach 

1. What Christ is Chap. 12. 

God: that he may give unto his 

Righteousness.  
Sanctification.  
Redemption.    
& Man: because he was about to pay man's debt.    
2. To what end he was sent to wit that he might execute the office of a Chap. 15. 

1. prophet 

1 In foretelling things to come.  
2. In fulfilling the prophecies.  
3. In 

Doing The will of his Father.  
Teaching The will of his Father.      
2. King 

1. In governing 

The Church.  
Every member thereof.    
In defending his from every injury of the adversaries.    
3. Priest 

1. In offering his body for sins.  
2. In reconciling God unto us by his obedience.  
2. In making prayers continually for his.      
3 How he hath fulfilled all the parts of our redemption Cham 16.17. 

1. In dying for our sins.  
2. In rising for our justification.  
3 In opening unto us the heavens by his ascension  
4. By sitting at the right hand of the Father  
5. Thence he shall come to judge the 

Living  
& Dead.           

How Christ is received 

1. By the power of the holy Ghost who joineth us unto Christ: Therefore is he called the spirit of 

Sanctification  
Adoption.  
The earnest and seal of our salvation.  
Water.  
Oil  
A fountain.  
Fire.    
2. By faith as by an hand receiving salvation: whose Cha. 2. 

Office which is 

1. Common is to subscribe unto the truth of God 

How often It speaketh.  
Whatsoever It speaketh.  
How soever It speaketh.    
2. Proper to respect in Christ, God's 

Will Into the certainty whereof the holy Ghost doth Illuminate our minds. Confirm our hearts.  
Mercy Into the certainty whereof the holy Ghost doth Illuminate our minds. Confirm our hearts.  
Promises of grace Into the certainty whereof the holy Ghost doth Illuminate our minds. Confirm our hearts.    
Thence is set the definition, that saith is a firm and certain knowledge of God's good will toward us, which being grounded in the truth of the free promise in Christ, is both revealed to our minds by the holy Ghost and sealed in our hearts by him.    
Effects are these 

1. Repentance which is double 

1. True, which consisteth upon two parts 

1. Mortification which proceedeth from 

1. Knowledge of sin.  
2. The true feeling of the judgement of God.    
2 Vivification whose fruits are 

1. Godliness toward God.  
2. Love toward our neighbour  
3. Hope of eternal life.  
4. Holiness of life.      
2. False and Papistical whose parts are 

1. Contrition of heart for the acknowledging of sin.  
2. Confession of the mouth 

Private which is made 

1. To God alone.  
2. To the minister  
3 To a faithful friend.    
Public 

1. Of the whole Church.  
2. Of one.  
3 Of many Before the Church      
These two parts may be referred to true repentance.  
3. Satisfaction of the works the fulfillinges whereof are 

1. Indulgences in this world.  
2. Purgatory after death.    
These are set against the free forgiveness of sins:      
2. Christian life. Look A.  
3. justification. Look B.  
4. Prayer. Look C.         

A 2 Christian life whereof there are two parts 

1. Love of righteousness, that we may be holy Chap. 6. 

Because God is holy  
Because we are joined unto him, and are reckoned among his people.    
2. That there be a rule appointed us, which may not suffer us to err in the study of righteousness that we may be made like to Christ 

There is a pattern thereof set before us, the form whereof we must express in our life in 

Word.  
and Deed.    
Here unto are added the benefits of God, whereunto if we do not answer it shall be a point of great unthankfulness.    
The sum of a Christian life is the denial of ourselves, whereof there are four ends 

1. That we may consecrate ourselves to God to be a lively sacrifice.  
2. That we may seek not the things that be our own, but those which are 

Gods.  
Our Neighbours    
3. That we may bear the cross patiently the fruits whereof are that Chap. 8. 

1. Our weakness may the better appear.  
2. That our patience may be tried.  
3. Our faults may be corrected.  
4. That being humbled we may the more earnestly call upon God.  
5. We may the more earnestly meditate upon eternal life.    
4. That we may know how to use this life and the helps thereof Chap. 10. 

1. For necessity, wherein we must observe four things 

1 That we possess all things as possessing nothing.  
2 That we suffer 

Penury patiently  
Abundance moderately.    
2. That we know to 

Have enough.  
To be hungry.  
To want, patiently.    
3 

That we have respect of our neighbour.  
Because we must give an account of our stewardship.    
4. That all things be answerable to our calling.    
2. For delectation, that 

We may have the greater cause to praise God his goodness.           

3. Effect of faith is justification: here consider Chap. 11. 

What it is to be justified 

He is justified who by the judgement of God is 

judged lust.  
& Accounted lust.    
He is justified by works 

Whose life is pure and free from reprehension.  
There was never any such.    
He is justified by faith 

Who being excluded from the righteousness of works layeth hold upon the righteousness of faith.  
Such are the faithful.      
What followeth thereupon Ch. 13.14. 

Great consolation 

Because in steed of a cruel judge we have a most gentle Father.  
That being sanctified we may think upon holiness.    
Christian liberty: which consisteth in three things Chap. 19 

1. That the consciences of the faithful may lift up themselves above the Law, and forget the righteousness of the Law.  
2. That their consciences being free from the yoke of the Law, they may willingly obey the will of God.  
3. That they may not be holden with any religion of indifferent things before God.  
Yet we must take heed of two inconveniences 

That we do not abuse the gifts of God to our lust  
That we avoid offence which is double 

Given.  
Taken.             

C Prayer is the fourth effect wherein we must consider & mark the Chap. 20. 

Fine fruits 

The first 

Whilst that we accustom ourselves to fly unto God our heart is inflamed with a more earnest desire to 

Seek Him.  
Love Him.  
and Worship Him.      
second 

No evil concupiscence or desire may come into our heart, whereof we are ashamed to make God a witness.    
third 

That we may receive God's gifts with thanksgiving.    
Fourth 

That having gotten a gift we may the more earnestly think upon his goodness.    
fift 

That the use may confirm unto us the 

Goodness Of God.  
Providence Of God.  
Truth Of God.        
4. Laws 

The first 

That we be so framed as those who enter in to speak unto God: therefore let 

1. Our hands be be lift up.  
2 Our heart be moved.  
3 Let us persevere.      
The second is that 

We feel our necessity.    
The third 

That we despoil ourselves of all thinking upon our own glory, giving God the glory wholly.    
The fourth 

lying prostrate let us encourage ourselves with a sure hope to obtain, having 

1. The commandment.  
2. The Promise.        
They err who call upon Saints: 

1. Because the Scripture teacheth that we must call upon God alone 

1. Who alone knoweth what things we need.  
2. He will be present: because he hath promised.  
3. He is able: because he is omnipotent.    
2. Because he will be called upon by faith which leaneth to the word alone.  
3. Because faith is corrupt if it depart from the word: in calling upon Saints 

No word therefore no faith.  
No promise.  
They can neither 

Hear  
nor Help.        
The sum is contained in two tables. Concerning which look the next Table under C.     

C The sum of prayer, is comprehended. Cham 20. 

In a Proheme wherein appeareth 

1. The goodness of god, because he is our father whereupon followeth. 

1. Therefore we are his children to seek help of any other were to cast God in the teeth. 

poverty:  
or Cruelty.    
2. Our sins shall not hinder us from craving mercy of God humbly.  
3. We must one love an other like dear brethren.    
2. The power of God: because he is in heaven whence we gather. 

1. That God is spread abroad through all things. Therefore when we seek him: let us be lifted up above the sense of our body and soul.  
2. That he is free from all. 

Corruption.  
Alteration.    
3. That he comprehendeth and governeth the whole world by his power.      
In two tables. 

The former is appointed wholly for the glory of God and it containeth three petitions 

The first requireth that the 

Name of God that is his. 

Power.  
Goodness.  
Wisdom.  
Righteousness.  
Truth.    
May be sanctified, that is, that 

Men may not without great reverence neither 

Speak Of God.  
nor Think Of God.        
Of the second petition. 

The end is that God. 

1. May amend with the power of his spirit all the wicked lusts of the flesh.  
2. May frame all our senses unto the obedience of his government.  
3. May defend his children & bring to nought the endeavours of the wicked.    
The use 

1. It draweth us from the corruptions of the world  
2. It kindleth a desire to mortify the flesh.  
3. It teacheth us to bear the cross.      
The third entreateth. 

Not of the secret will of god: But of that which is revealed in the scriptures: whereunto answereth willing obedience.      
The latter concerning which, look the table following under the letter A.       

A The latter Table of prayer containeth 3 petitions which respect us & our neighbour. Chap. 20. 

The first petition. 

Craveth all things which the use of the body, needeth under the elements of this world.  
We commit ourselves unto God and commend ourselves to his providence, that he may 

Feed us.  
Cherish us.  
Keep us.      
In the second. 

We ask (as in that which followeth) those things which serve for the spiritual life.  
Remission taketh away satisfaction.  
Let us forgive being hurt in 

word.  
in Deed.      
In the third. 

We crave that we may be furnished with weapons, and defended, that we may get the victory.  
Temptations differ. in 

Cause. For 

God. Do Tempt.  
Satan. Do Tempt.  
the world. Do Tempt.  
The flesh. Do Tempt.    
Matter. 

Upon the right hand, in respect of 

Riches.  
Honour.  
Beauty, etc.    
On the left in respect of 

Poverty.  
Contempt.  
Affliction.      
In the end. 

For GOD tempteth his for their good.  
Satan, the flesh, the world unto evil.           

These effects of faith do lead us unto the certainty. 

1 Of election: whose Chap. 21.  
2. Of rising again. 

Cause. 

Efficient, is the mere liberality of God, that we may 

Give thanks.  
Be humbled.    
Final: that being sure of salvation, because we are in the hand of God we may glorify him.    
Effects are some times of Ch. 22.23. 

An whole. 

Country. and that 

In loving some.  
In rejecting others.    
House. and that 

In loving some.  
In rejecting others.      
Of one: because whom Chap 24. 

1 He knew before.  
2. Called.  
3. justified.  
4 That he may at length glorify them. 

1. By the preaching of the word  
2. By the lightning of the holy ghost.        
1. Because we can by no other means be glorified  
2. Because Christ rose in our flesh.  
3. Because God is almighty.       

D God doth hold us in the society of Christ, namely by administration or government Chap. 1. 

1. Ecclesiastical wherein are considered.  
2. Civil concerning which look ** Chap. 20. 

1. Which is the church. Chap. 12. 

1. Invisible and Catholic, which is a Communion of Saints.  
2. Visible and particular, wherein is salvation.  
Which is known. 

1. By the pure preaching of the word.  
2 By the lawful administration of the Sacraments, concerning which look B. Chap 14.      
2. How it is governed, where consider. Chap 3.4. 

1. Who bear rule. 

Not Angels,  
But men wherein 

1. God showeth unto us his great favour  
2. We have a very good exercise unto 

1. Humility.  
2 Obedience.    
3. A very good bond to love one another.      
2. Of what sort they be 

1. Prophets.  
2 Apostles.  
3. Evangelists.  
4. Pastors.  
5. Doctors.    
3. What their calling is 

1. Internal when he that is called doth only seek. 

The glory of God.  
The edifying of the Church.    
2. external wherein mark four things 

1. What manner persons are to be chosen 

1. Of good behaviour.  
2. Of sound doctrine.    
2. How they are to be chosen, to wit 

1. Fasting.  
2. Prayer.    
3 By whom they be chosen. 

1. immediate: by God. 

Proph.  
Apost.    
2 Mediate the word being our guide by the 

1. Bishop.  
2. Elders.  
3. People      
4. by what rite. 

1. By laying on of hands  
the uses are 3. 

1. That the dignity of the minister may be commended.  
2 That he may know that he is consecra. to god.  
3 That he may believe that he sh●ll not want the holy ghost.            
3. What power it hath Look. A. 

4. Their office. 

1 To preach the word  
2. To minister the sacraments.  
3. To execute Discipline.    
The state of the old church was divided. into Chap. 5. 

1 Bishops.  
2. Elders.  
3. Deacons who divided the goods. 

1. To the Bishop.  
2 To the Clergy.  
3. To the Poor.  
4. To repair the Churches.             

The power of the Church is considered in respect. 

1. Of Doctrine Ch. 9 

1. Touching the delivery of the opinions of faith. 

1. That none be delivered without the word of God.  
2. That all be referred unto the 

Glory of God  
The edifying of the church.      
2. Touching the expounding of them.    
2. Of making of laws C. 10. 

1. In commandments which ought necessarily to be kept. 

Divine. That they be agreeable to the word.  
human. That they be agreeable to the word.    
2. In precepts indifferent wherein mark 

1. What things are to be followed. 

Have respect of circumstance.- 

Places.  
Persons  
Times.    
Let 

Order be kept.  
Comeliness be kept.      
2. What things be to be fled: lest in steed of the true worship of God they be exhibited, such are popish constitutions. 

1. Are accounted for the true worship of God.  
2. Do bind the conscience with precise necessity.  
3. Do make the word of God to be of none effect.  
4. Are unprofitable and foolish.  
5. Do oppress the consciences with multitude.  
6. Do bear a show of the boasting of Stage players.  
7. Are accounted as propitiatory sacrifices.  
8. Are turned to gain.        
3. Of the jurisdiction. C. 11. 

1. Proper to the clergy of which it was entreated in the Synods. Chap. 12. 

Provincial.  
General.    
2. Common to the clergy and the people whose. 

End is double. 

1. That offences may be prevented.  
2. That an offence begun may be abolished.    
The practice consisteth in 

Admonitions. 

1. Private  
2. Public.    
Excommunication: whose ends are three 

1. That the name of the Church be not evil spoken of.  
2. That the good be not corrupt through the company of the evil  
3. That through shame they may begin to repent.      
Furthermore facts are commended in respect of the time, Look. A.         

A Furthermore in respect of the times. 

Facts are commanded wherein we must consider. Chap. 12. 

1. The end thereof. 

1. Thar the flesh may be tamed.  
2. That we may be the more apt to pray.  
3. That it may be a testimony of humility and obedience.    
2. Wherein it consists namely, in 

1. Time. Of meats.  
2. Quality. Of meats.  
3. Quantity. Of meats.    
3. What things are to be avoided. 

1. That we do not rend our garments, and not our hearts as hypocrites.  
2. That we do not think it to be done for a meritorious work.  
3. That it be not more straightly required as necessary to salvation.      
Vows are made wherein must be considered Chap. 13. 

1. To whom the vow is made, namely, to God, whereupon followeth that we must assay nothing without the word, whereby we are taught what, 

Pleaseth. God.  
Displeaseth. God.    
2. Who voweth, namely, man. Therefore we must take heed 

1. That we neglect not our liberty.  
2. That we promise not that which 

Passeth our strength.  
Is contrary to calling.      
3. What vow we must have respect of the time. 

1. Past: as is the vow of 

1. Thanksgiving.  
2. Repentance.    
2. To come. 

1. That we may be more wary hereafter.  
2. That we with pricks be pricked forward to our duty.      
Hereby appeareth what manner vows the vows of the Papists be.       

B In exposition of the Sacraments we must consider Chap 14. 

1. What a Sacrament is. 

1. To wit, an outward sign, whereby God doth seal unto our consciences, the promises of his good will toward us, to uphold the imbecility of our faith.  
2. On the other side, we do testify our godliness towards him.    
2. What things be necessary in a Sacrament. 

1. The sign.  
2. The thing signified.  
3. The promise.  
4. The general participation.  
Therefore laying on of hands is not reckoned amongst the Sacraments.    
3. How many there be. 

1. Baptism whose. Chap. 13. 

1. Sign is water.  
2. Thing signified, is the blood of Christ.  
Promise is eternal life.  
4 Partakers are 

1. Men grown, after confession of faith.  
2. Infants. Cham 16 

1. Because baptism did succeed Circumcision for the 

1. Mystery. are all one.  
2. Promises. are all one.  
3. Use, are all one.  
4 Efficacy. are all one.    
2. Remission of sins pertaineth unto them: therefore the sign also.      
5 End is double. 

The first that it may serve for our faith toward God. 

1. Because it is a sign of our washing by the blood of Christ.  
2 Of the 

Mortification Of our flesh in Christ.  
Regeneration Of our flesh in Christ.    
3. Being joined to Christ we believe that we shall be. 

1. Partakers of all his good things  
2. There shall be no condemnation to us.      
The second that it may serve for confession toward our neighbour: because 

1 It is a token that we would be reckoned amongst the people of God.  
2. We testify that we confess Christ his religion together with all Christians.  
3. That all our things may show forth the praise of God.             

A The Supper. Chap. 17. 

1. What. 

It is a spiritual banquet, whereby we are preserved in that life, whereinto God hath begotten us by his word.    
2. The end that 

1. It may serve to confirm our faith toward God  
2. For our confession before men.  
3. For exhortation unto love.    
3. We must beware. 

1. Lest in extenuating the signs, we put them too much from their mysteries, whereunto after a sort they are knit.  
2. Lest that in exhorting the same immoderately, we seem to darken the mysteries themselves.    
4. The parts thereof. 

1. The spiritual truth wherein we must consider. 

1. The signification in the promises.  
2. The matter, Christ by his 

1. Death.  
2. Resurrection.    
3. The effects. 

1. Redemption.  
2. justification.      
2. The visible signs. 

1. Bread.  
2. Wine.      
The Mass is contrary to the supper. Chap. 18. 

1. Because it blasphemeth Christ.  
2. It burieth the cross.  
3. It causeth his death to be forgotten.  
4. It taketh away the fruits thereof.  
5. It weakeneth the Sacraments, wherein the memorial of his death is left.    
And these are falsely counted Sacraments. Chap. 17. 

1. Confirmation.  
2, Repentance  
3. Extreme unction.  
4. Orders.  
5. Matrimony. 

1. Lesser of 

1. Clerks.  
2. Dorekeepers.  
3. Readers.  
4. Acoluthes.  
5. Exorcists.    
2. Greater, of 

1. Pristees.  
2. Deacons.  
3. Subdeacons.           

Civil administration doth appertain to the external justice of manners wherein are to be considered Chap. 20. 

1. The magistrate in whom we must observe. 

1. Who he is 

The Vicegerent of God: Therefore he is so called.  
The father of the country: Therefore he is so called.  
The keeper of the law: Therefore he is so called.  
The minister of justice: Therefore he is so called.  
The foster father of the church: Therefore he is so called. 

1. That he might be stirred up to his duty, and that he may show before men. 

Integrity.  
Wisdom.  
Continency.  
innocency.  
Prudence.    
2. That with singular comfort of his office he might ease the difficulties of the same.      
2. How many kinds. 

1. Monarchical.  
2. Aristocratical.  
3. democratical.    
3. What is his office. 

1. That he may heal and not wound.  
2. That he keep humanity  
3. That he may represent the image of God.      
2. The laws wherein thou shalt observe. 

1. The constitution in respect 

Of God.  
Of men    
2. Equity in respect of circumstances. 

Of times.  
Of places.  
Of nations.      
3. The people, who oweth to the Magistrate. 

1. Reverence, as to the messenger of God, and that with a mind. 

Sincere.  
Not compelled.    
2. Obedience. 

Whether we must obey his word.  
Pay tribute.  
Or sustain the public. 

Offices.  
Punishments.      
3. Love whereby he may commend their prosperity to God by Prayer.        

AN ABRIDGEMENT OF THE INSTITUTION OF CHRISTIAN RELIGION WRITTEN BY JOHN CALVIN.  
Of the knowledge of God the Creator.  

CHAP. I. That the knowledge of God, and of ourselves, are things joined together, and how they be linked together.  
THE whole sum of our wisdom consists in two parts: 
1 The parts of true wisdom.  in the knowledge of GOD, and of ourselves. But forasmuch as they be knit together with many bands, it cannot easily be discerned whether of these two is former: forasmuch as no man can behold himself, but he must turn his senses unto the beholding of God, in whom he liveth and moveth 
Act. 17.28. . For it is a plain case that those gifts wherewith we are furnished, are not of ourselves: 
The effects of the knowledge of ourselves.  yea, that even that which we are, is nothing else but a subsisting in one God. secondly, we are brought from those good things, which distil down unto us, from heaven by drops, as from the streams unto the springs head. Whereby it cometh to pass, that by our want and poverty doth better appear that infinite plenty of good things which is in God.  

The effects of the knowledge of God.  2 Again, it is evident that man doth never come to the perfect knowledge of himself, unless he have first beheld the face of God, & so come down from beholding the same, to view himself. For (such is our natural pride) we do always seem to ourselves righteous and holy, 
Natural pride.  unless we be convict with manifest arguments of our unrighteousness and impurity. And we are not convict if we do only look into ourselves, 
The true rule of the knowledge of ourselves.  and not into the Lord also, who is the only rule whereby the judgement must be tried. Therefore if we begin once to think upon God, & to weigh with ourselves what a one he is, and how exact the perfection of his righteousness, wisdom, and power is, according to the rule whereof we must be fashioned: that which was before in us delightsome under a false pretence of righteousness, shall forthwith wax vile as most great iniquity.  

Effects of the presence of God.  3 Hence issued that horror & amazedness wherewith holy men were taken, so often as they perceived the presence of God. Hereof proceeded these speeches, we shall die, because the Lord hath appeared to us. 
jud. 13.22. Ios. 6.5. job. 9, 4.  * Therefore also the history of job doth always draw a most firm argument from the description of the wisdom, power, & purity of God to throw down men with the conscience of their own foolishness, imbecility, and uncleanness. 
Gen. 28.27.  Abraham doth the better know and acknowledge himself to be earth and dust, the nigher he draweth to behold the glory of God. Notwithstanding howsoever the knowledge of God and of ourselves are knit together with a mutual knot, yet the order of right teaching doth require, that we entreat first of the knowledge of God, and that then we come to handle the knowledge of ourselves.   

CHAP. II. What it is to know God, and to what end the knowledge of him doth tend.  
1 AND now I mean the knowledge of God whereby we do not only conceive that there is some God: 
God is not properly known where there is no religion. What godliness is.  but also we learn & understand that which is behoveful for us to know concerning him: which is profitable for his glory: and finally which is expedient. For to speak properly, we cannot say that God is known, where there is no religion nor godliness. The feeling of the powers of God is unto us a fit schoolmaster to teach us godliness, whence religion doth spring. And I call godliness a reverence conjoined with the love of God, which the knowledge of his benefits doth work. Furthermore, we do so know God, not only because as he hath once created this world, so by his infinite power he sustaineth it, by his wisdom he governeth it, by his goodness he preserveth it, he ruleth mankind, especially by his justice and judgement, he suffereth him by his mercy, 
Causes of invocation.  he defendeth him by his aid: but because there shall no where be found any drop either of wisdom, or light, or sincere truth, which doth not come from him, and whereof he is not the cause: that we may look for, & also beg at his hands all things: and acknowledge with thanksgiving that we have received them at his hands.  

Curious men.  2 Therefore they toy in cold speculations, who are determined to stand about this question, what God is? Seeing that it is more behoveful for us to know what a one he is, and what is agreeable to his nature. For to what purpose is it to confess with Epicurus, 
Epicurus his judgement of God,  that there is some God, who casting off all care of the world doth only delight himself in idleness? Finally, what doth it help to know such a God, with whom we may have nothing to do? Yea rather the knowledge of him ought to serve to this end: first, that it may teach us to fear and reverence him: secondly, that we may consecrate ourselves to God, 
The end of the knowledge of God. What true religion is. Effects of godly fear.  having the same for our guide and schoolemistres: Lo what pure and true religion is, to wit, faith joined with the true fear of God: so that fear may contain in it both a voluntary reverence, and also carry with it a lawful worship, such as is prescribed in the law. And this is the more diligently to be noted, because all men one with an other do worship God, but very few do reverence him, 
To worship & to reverence differ.  whiles there is every where great ostentation in ceremonies: but the sincerity of the heart is rare.  

The knowledge of God is naturally engraffed in us.  3 Surely those which judge uprightly will always hold this for certain, that there is some feeling of the Godhead engraven in the minds of men, which can never be blotted out. Yea, that even this persuasion is in all men naturally, that there is some God, and that this is throughly fastened as it were in the very marrow, witnesseth evidently the stubbornness of the wicked, 
Atheists.  who though they struggle never so much, yet can they not wind themselves out of the fear of God. Although Diagoras and such like do make a mock of all that which hath been believed throughout all ages concerning religion: 
Diagoras.  although Dionysius do scoff at the celestial judgement: yet this laughter is but from the teeth forward: because the worm of conscience doth inwardly bite those, being worse than all hot fearing irons.   

CHAP. III. That the knowledge of God is naturally planted in men's minds.  
1 SURELY if any where the ignorance of God be sought for, we can no where have a more apparent example thereof, then among the blockishest people, and such are farthest from humanity. 
Cicero de natura Deorum.  But there is no nation so barbarous (as even the very Heathen man saith) no country so savage, which have not this persuasion remaining in them, that there is a God. And even those who in other parts of their life seem to differ but a very little from beasts, do yet notwithstanding continually retain some seed of religion. 
Idolatry natural.  Idolatry is an ample testimony of this conceit. Because man had rather worship stocks and stones than that he will be thought to have no God.  
2 Ob. Religion was invented by the subtlety and craft of a few men, that by this policy they might keep the simple people in their duty: whereas notwithstanding those which were to others authors of the worship of God, did believe nothing less than that there was a God.  

Natural wisdom.  An. I grant indeed that crafty men did invent and devise many things in religion, that they might thereby breed a reverence in the common sort, and also make them afraid, that they might have their minds more obedient. But they could never have brought that to pass, unless men's minds had first been possessed with that constant persuasion concerning God: 
Whence inclination to religion doth come.  whence as from seed springeth all inclination to religion.  
Ob. Many deny that there is any God.  

Atheists.  An Maugre their heads they do now and then feel that whereof they are desirous to be ignorant. No man did more boldly contemn God than Caligula: 
Caligula.  and yet no man was taken with greater fear when any token of God's wrath was showed: he did quake for fear of God inwardly, whom outwardly he studied to despice.   

CHAP. FOUR That the same knowledge is either choked, or else corrupted partly through ignorance, and partly thorough malice.  
1 AND as experience doth witness that there is some seed of religion sown in all men: so there can scarce one be found among an hundred, which having conceived the same in his heart doth cherish it, 
Superstitious ignorance.  neither is there any found in whom it waxeth ripe: so far off is it that the fruit appeareth in due time. Furthermore, whether some do vanish away their superstitions: or other some do of set purpose maliciously revolt from God: yet all do degenerate from the true knowledge of him. Whereby it cometh to pass that there remaineth no true godliness in the world.  
2 Ob. David witnesseth that many do think in their heart, that there is no God. 
Psal. 14 3.  *  
An. That is restrained unto those wicked and foolish ones, 
Good intent.  who having choked the light of nature do of set purpose make blind themselves that in seeing they may not see.  
3 Ob. Any light study of religion how preposterous soever it be, is sufficient to salvation. 
The true rule of religion.   
An True religion must be framed according to the will of God, as by a perpetual rule. Therefore superstitious men do worship their own dotings, 
Gal. 4.8.  which set up to God newly invented worshippings. Such the Apostle said did serve those which were no Gods: 
* Eph. 2.12.  & in another place, that they were without God. 
* Eph. 2.12.  For there is no true religion but that which is conjoined with the truth.  
4 There is also another offence, that they neither have any respect to God, but against their wills: neither do they draw near to him, until they be drawn, being unwilling and hanging back: neither have they even then any voluntary fear, 
Fear is double.  which floweth from the reverence of the Majesty of God: but only a servile and constrained fear, which the judgement of God wringeth out of them: which because they cannot escape, they quake for fear thereof, yet so that they do also loath and abhor it. That seed remaineth in deed, 
A similitude.  which can by no means be plucked up by the roores, to wit, that there is some Godhead: but yet it is so corrupt that it bringeth forth none but most bad fruits of itself.   

CHAP. V That the knowledge of God doth shine in the making of this world, and in the continual governing thereof.  

The end of man's life.  1 MOREOVER because the last end of blessed life consisteth in the knowledge of God, lest the entrance unto happiness should be shut before and against any man, he hath not only planted in men's minds that seed of religion, but he hath also so revealed himself in the whole workmanship of the world, and offereth and showeth himself so openly every day, that they cannot open their eyes, but they shall be enforced to behold him. Therefore the Prophet crieth out, that he is clothed with the light as with a garment. 
* Psal. 104.2.  And the Apostle calleth the ages of the world the spectacles of invisible things. 
* Heb. 11.3:   

Ordinary works are natural testimonies of the wisdom of God.  2 Furthermore there be infinite proofs both in heaven and also in earth which do testify the wonderful wisdom of God: not only those which are more hidden, for observing whereof, Astrology, Physic, and all natural Philosophy are appointed, but also such as every most ignorant idiot may see, so that the eyes cannot be opened, but they shallbe enforced to be witnesses thereof, and they must needs break out into the admiration of him which hath made these things.  
3 For which reason Paul, after that he had declared that God may be found by groping, even of those which are blind, addeth forthwith, that he is not far to be sought: because all men do feel undoubtedly within themselves the heavenly grace wherewith they are quickened. 
* Act. 17 27.   

Unthankfulness of men.  4 And here is discovered the filthy unthankfulness of men, which while they have within them a noble shop furnished with innumerable works of God, 
A similitude.  and also a warehouse stuffed with inestimable plenty of riches, do so much the more swell & are on the other side puffed up with pride: yea the earth doth bear at this day many monstrous spirits, which doubt not, ne stick to corrupt all the seed of the godhead which is sown in man's nature, to suppress the name of god, & to put nature in his stead: 
What nature is A godly meditation from the creatures to the creator.  whereas rather nature is an order prescribed by God. Therefore in matters of so great weight, & whereto singular reverence is due, to inwrap God confusedly with the inferior course of his works is hurtful & wicked.  
5 Therefore let us remember so often as every one of us doth consider his own nature, that there is one God, who doth so govern all natures, that he will have us to have respect to him, and that our faith be directed toward him, and that we worship and call upon him: because nothing is more disordered then to enjoy such excellent gifts which savour of divine nature in us, and to neglect the author which doth give us the same freely.  
Quest. But for what cause was God moved, both to create all these things once, and with what cause is he moved to preserve the same now?  
An. His only goodness both was and is the cause, 
The goodness of God the only cause of the creation.  which ought to be sufficient to allure us to love him: forasmuch as there is no creature, upon which his mercy is not poured out 
* Psal. 145.9. .  
6 Also in the second sort of his works, which happen beside the ordinary course of nature, 
Extraordinary works.  there appear as evident arguments of his powers. For in governing the society of men he doth so temper his providence, that although he be infinite ways bountiful and beneficial toward men: 
Mercy.  yet notwithstanding he declareth by daily judgements and manifest his clemency to the godly, and his severity to the wicked. 
judgement.   

Why God doth suffer the wicked to triumph for a time. Whence the judgement of God is gathered.  Quest. Why doth God oftentimes suffer the wicked to triumph unpunished for a time, and doth permit the good to be tossed with much adversity, and also with the malice of the wicked?  
An. When as he punisheth one wickedness with a manifest judgement of his wrath, we must know that he hateth all wickedness: when he letteth many go unpunished, we must know that there shall be another judgement wherein they be deferred to be punished. In like sort, how great matter doth he minister unto us to consider his mercy when as he oftentimes showeth mercy without being weary toward miserable sinners, 
Clemency.  until he have broken their frowardness with doing good to them, in calling them home with his more than fatherly tenderness?  
7 To this end when the Prophet setteth down that God doth at a sudden and contrary to their expectation help miserable men when their affairs are past hope, 
* Psal. 107.9. & 113.7.  he gathereth at length that those which are counted fortunate chances, are as many testimonies of the heavenly providence of God, and especially of his fatherly clemency: and that hereby the godly have matter of joy ministered unto them: 
What matter of joy the godly have.  and that the mouths of the wicked are stopped.  
8 But in those things we wonder at the power of God, 
The knowledge of God cometh by the event of things.  and kiss his wisdom. Therefore we see that there needeth no longer nor laborious demonstration to set out those testimonies which serve to set forth the majesty of God, whereby we are invited to the knowledge of God, not that which is content with a vain speculation, and doth swim about only in the brain: but that which shall be sound and fruitful.  
9 Secondly such knowledge ought not only to raise us up to worship God, 
Worship. Hope of eternal life.  but also to awake and lift us up to hope for the life to come. For when we consider that the tokens which the Lord showeth both of his clemency, and also of his severity, are only begun and half full: without doubt we must consider that he doth herein only make a show of those things, the manifestation and full deliverance whereof is deferred unto another life 
* Aug. lib. 1. de cruitate Dei. Cap. 8. .  
10 But how clearly so ever he represent both himself and also his immortal kingdom in the mirror of his works (such is our blockishness) we stand always amazed at such evident testimonies so that they pass away without doing us any good. 
Man's blockishness.  For as touching the framing of the world how many be there among us who while they either look up toward heaven, or cast their eyes aside upon diverse countries of the earth, do refer their mind unto the remembrance of the Creator, and do not rather stay in the viewing of the works created, passing over the Creator? 
Extraordinary works.  And as touching those which come to pass beside the order of the natural course, where is there one that doth not rather think that men are whirled and turned about by the blind rashness of fortune, then governed by the providence of God?  
11 Hence came that huge sink of errors wherewith the whole world hath been filled and overwhelmed. 
Whence natural idolatry doth come.  For every man's wit is to himself as a maze, so that it is no marvel that all nations were brought into diverse devices. And not that only, but also that almost every several man had his several God. For so soon as rashness and wantonness were joined to ignorance, 
Rashness joined with ignorance hath brought forth idolatry. Stoics.  and darkness, there was scarce any one found which did not frame to himself an idol or fancy in steed of God.  
12 And if so be it the most excellent men did wander in darkness (such as were the Stoics, and the mystical divinity of the Egyptians, who doting with reason feigned to themselves more Gods) what shall we say of the scourings of the people? Paul pronounceth that the Ephesians were without God 
* Eph. 2.12 Idolaters are without God.  until they had learned out of the Gospel what it was to worship the true God. And to the end the Scripture may make place for the true and one God, it condemneth all falsehood & lying whatsoever godhead was worshipped in old time among the Gentiles 
* Rom. 1.21. . The Samaritans witted not, saith Christ, what they did worship 
* Heb. 2.10.20. . Whereupon it followeth that we do always worship at all adventures (which notwithstanding is no small fault) unless God do witness of himself from heaven: and declare to us by his word what he will have done.  

Natural lights being lighted for the knowledge of God.  13 Therefore so many burning lamps do shine in vain in the edifice of the world, to set forth the glory of the author: which do so shine round about us, that yet notwithstanding they are not able to bring us into the right way of themselves. They raise indeed some sparkles, but they are choked before they show forth any perfect light. The invisible godhead is I grant represented by such spectacles 
* Heb. 11.13. : but we have no eyes to see the same 
* Rom. 11.19. , unless they be lightened by the inward revelation of the spirit through faith.  

Why we are not excused before God.  14 Object. If we want natural power, so that we can not climb up unto the pure and manifest knowledge of God: we shall be holden excused if we worship not God as we ought.  
An. All colour of excuse is cut of: because the fault of so great dullness is within us, neither can we so pretend ignorance, but that even our very conscience shall always convince us both of sluggishness and unthankfulness.   

CHAP. VI That a man hath need to have the Scripture to be his guide, that he may attain to the knowledge of God the Creator.  
1 THerefore although that brightness which shineth before all men's eyes in the heaven & earth doth spoil man's unthankfulness sufficiently of all defence: 
The creation.  yet God hath given another & a better help, namely the light of his word, 
The word of God is given to salvation.  that he might thereby be known to salvation. And this prerogative did he vouchsafe to bestow upon those whom he would gather nigher and more familiarly to himself, to wit upon the jews. 
1. jews. 2. Gentiles.  Notwithstanding he did afterward make the same benefit common to all nations.  
2 But whether God did make himself known to the fathers by oracles & visions, or he did inform them by the ministery & diligence of men, of that which they should afterward deliver to their posterity as from hand to hand: 
He revealed himself to the fathers by oracles and visions.  yet it is out of all doubt that the firm certainty of that doctrine was engraven in their hearts, so that they were persuaded & did understand that, that which they had learned came from God. 
The certainty of the prophetical Scripture.  For God did always make undoubted assurance for credit for his word, which did far surpass all uncertain opinion. Therefore he enroled his oracles in public tables: he published his Law: whereto the Prophets were afterward added to be interpreters thereof.  
3 And because man's mind is very much inclined to forget God, 
Natural forgetfulness. Error  because it is wonderfully bend toward all manner errors, & because the lust thereof to forge new kinds of religion is great: we may see how necessary such enrolling of the celestial doctrine was, 
Boldness.  lest either through forgetfulness it should perish, or through error vanish away, or be corrupt through man's boldness.  
4 Therefore after that the Prophet had said that the heavens declare the glory of God 
* Psal. 19.1. , & that the firmament showeth his handiwork, that the ordinate course of the days and nights set forth his majesty: de descendeth afterward to make mention of his word. The Law of God, saith he, is undefiled, converting the souls, etc. Where he propoundeth the peculiar school of the children of God, 
The school of God's children.  which alone leadeth them unto the true knowledge of salvation, and without which we shall always orre.   

CHAP. VII. Of the authority of the Scripture.  
1. THerefore, because we have not oracles daily from heaven & the Scriptures alone are extant, whereby alone it pleased the Lord to have his truth continually kept in remembrance, the same Scriptures are of full authority with the faithful by no other means, than when they be persuaded that they came from heaven, as if the lively voices of God were heard there.  
Object. The Scripture hath as much authority and weight, as is granted unto it by the consent of the Church. 
The Scripture resteth not upon man's authority.   
An. The eternal and inviolable truth of God, resteth not upon man's pleasure.  
2 Moreover the Apostle saith, that the Church is builded upon the foundation of the Prophets and Apostles 
* Eph. 2.20. .  
Quest. How shall we be persuaded that it came from God, unless we fly unto the decree of the Church?  
An. The Scripture showeth in itself apparent sense of her truth, 
The first argument drawn from the testimony of the holy Ghost.  which the Spirit of God doth seal in our minds, being firmly imprinted therein.  
3 Object. Augustine saith: I had not believed the Gospel unless the authority of the Church had moved me 
* Lib contra epist fundamentalem Chap. 9 .  
An. He had to deal with the Manichees, which would have men to believe them without any gain saying, when they were persuaded that they had the truth, but could not show it. He demandeth what they would do if they should light on a man which doth not believe even the Gospel? 
In the forth chap of the same book.  After that he addeth: and I truly would not believe the Gospel, etc. signifying that at such time as he was a stranger from the faith, he could by no means be brought to embrace the Gospel as the certain truth of God, until he was overcome by the authority of the Church.  
Quest. Why then doth he oftentimes urge the Manichees with the consent of the whole Church, when he will prove the same Scripture which they refused?  
An. He doth no where aim at this, to teach that the authority which we grant the Scriptures to have, doth depend upon the determination or decree of men: but doth only (which was of great importance in the cause) bring forth the judgement of the whole Church, wherein he had the upper hand of his adversaries.  
4 Therefore if we will well provide for our consciences, that they be not continually carried about with an unstable doubting, or that they do not waver, ne yet stay at every small stop, we must fet a persuasion further than either from man's reasons, or judgements, or conjectures, to wit from the secret testimony of the Spirit.  
Quest. By what reasons can it be proved that Moses and the Prophets were inspired by God to speak?  

The testimony of the holy Ghost is more excellent than any reason.  An. The testimony of the Spirit doth surpass all reason (though there may many arguments be alleged, whereby it may appear, that if there be God in heaven, the Law and Prophecies, & Gospel came from him.) That doth I say as witness, saying, my Spirit which is in thee, and the words which I have put in thy mouth and in the mouth of thy seed shall not fail for ever 
* isaiah. 51.16.19 21. . For the Spirit is the earnest & seal to confirm the faith of the godly 
* 2. Cor. 1: 22. Eph 1.13  because until he lighten their minds, they do always waver amidst many doubts.  

There is no true faith without the illumination of the holy ghost.  5 Therefore let this remain firm, that they whom the holy Ghost hath taught do rest sound in the Scripture, & that that alone is the true faith which is sealed in our hearts by his seal 
* isaiah 54.13. .   

CHAP. VIII. human proofs which serve to establish the authority of the Scripture.  

2. Argument from the efficacy thereof.  1. furthermore we see how great force the truth of the Scripture hath, seeing there is no writing of man how finely soever it be polished, which is of such force to move us, although the high mysteries of the kingdom of heaven, be delivered under a contemptible baseness of words.  
2 Object. 
Eloquence.  Some of the prophets did use an elegant and fine kind of speech.  
An. The holy Ghost meant to show by such examples that he wanted not eloquence, when he used in other places a plain and homely style.  
Object. Satan doth craftily sow wicked errors in a rude and almost barbarous speech, that he may more easily deceive silly men.  
An. Satan is a counterfaytor of God in many things, 
Satan a counterfayter of God.  but all those who are endued with mean understanding do see how vain and filthy that curious counterfeiting is, if they confer man's inventions and the word of God together.  
3 Besides those whereof I have already spoken, 
3. Argu. drawn from antiquity.  the very antiquity of the Scripture hath no small weight: forasmuch as there is no monument of religion extant, which doth not come far short of the age of Moses. Neither doth Moses invent any new God, but doth set down concerning the eternal God, that which the Israelites had from their fathers as delivered from hand to hand in long process of time.  
4 Object. 
The antiquity of the religion of the Egyptians.  The Egyptians did extend the antiquity of their religion unto six thousand years before the creation of the world.  
An. Even profane men did always scorn their vain babbling.  
Ob. Moses his authority is not void of suspicion. 
Moses his authority. Gen. 49.5.9.   
An. Unless he had been inspired with the holy Ghost he would never have marked with the eternal infamy in the person of Levi* the family whereof he descended by his ancestors almost three hundredth years before, neither doth he refuse to incur envy among his kinsmen, whom no doubt this did grieve. Neither would he have made mention of the wicked murmuring of Aaron his own brother and of Marry his sister 
* Nu. 12.1. . Furthermore for as much as his authority was great, he would at least have left the right of the Priesthood to his own sons, but he appointeth them the basest place.  
5 And now so many and such excellent miracles: are as many establishmentes of the Law which was given by him, and of the doctrine which he published 
* Exod. 24.29. .  

Moses his miracles.  Object. That is to take that for a thing which all men grant, which wanteth not some to gainsay it.  

* Exod, 19 & 40 34.  An. Forasmuch as Moses published these things in the hearing of the open assembly, what place had he to invent any thing of his own head, 
* Num. 16.14 & 20.10 & 11.9.  among those who were eye witnesses of the things which were done?  
6 Object. Such miracles are to be ascribed to magical arts.  
An. He did so abhor that superstition, that he commanded those to be stoned, which did but ask council of sorcerers and soothsayers 
* levit. 20 6. . A deceiver doth seek to win himself a name among the common people by jugglings. 
* Exod. 10.7.  Moses cried out that he and Aaron are nothing, but that they do only execute those things which God hath prescribed. 
The nature of a deceiver.  What enchantment could bring to pass that manna should reign from heaven? How could he have beguiled the furor of the whole people so often as they made insurrection against him, with juggling casts? 
4. Argument drawn from the truth of the prophecies   
7 Furthermore we have the truth of the prophecies, which doth sufficiently show, 
* Gen. 49.10.  that both Moses (who assigneth the principality to the tribe of juda 
* Deut. 32.2. , four hundred years before it came to pass: and also foretold that the Gentiles should be adopted together into the covenant of God, when almost two thousand years did pass afterwards 
* isaiah. 45.1. .  
8 And other Prophets also, (which foretold things to come 
* jer. 25.12. , as if they had been present:) did speak by the Spirit of God.  
9 Quest. 
* Dan. 7.4.  Who hath certified us that these things were written by Moses and the Prophets which we read under their names? yea, was there ever any Moses?  
An. But if any man should call it into question whether there were ever any Plato, or Aristotle, or Cicero, who would not say that such madness were worthy to be corrected with strokes or stripes? Also we see that the Law of Moses was rather wonderfully preserved by the heavenly providence, then by man's industry and diligence, 
5. Argu. drawn from the preservation of the law. Antiochus commanded the books of holy Scripture to be burned  against the furious assaults of the enemies of the truth.  
10 Quest.  Antiochus commanded all the books of the Law to be burned, whence came those copies which we have now?  
An. It doth not follow that his commandment did take effect. Which thing the Greek interpretation doth witness which did follow forthwith, and was published throughout the whole world.  
Object. They were forged books. 
6. Argu. drawn from Christ's sermons, the calling & writings of the Apostles.   
An. No man durst at any time object that to the jews.  
11 Furthermore the plainness of speech used by the three Evangelists: the speech and Gospel of john thundering from on high with grave sentences: the heavenly majesty which shineth in the writings of Peter and Paul: the unlooked for calling of Matthew from the table of his gain: of Peter & john from the fish boats to preach the Gospel: the conversion and calling of Paul an enemy unto the Apostleship, are signs of the holy Ghost speaking in them.  

7. Argu. from consent of the Churches 8. Argu. from the godly conversation of the godly 9 Argu. from the shedding of the blood of Martyrs.  12 Neither is that without great weight, to wit, the consent and agreement of so many ages, of so diverse nations, and so contrary minds, to embrace the Scripture. Furthermore it purchaseth great authority, when we look into the godliness of those, who do so agree together: not of all indeed, but of those whom the Lord would have to shine as lights in his Church.  
13 And now how safely ought we to give our names to that doctrine, which we see established & testified by the blood of so many holy men?  

The voluntary death of the heathen.  Object. Many heathen men did confirm their sayings with voluntary death.  
An. Such were led rather with frantic madness then with the zeal of God. Therefore let us conclude that the authority of the Scripture doth depend upon God and not upon men.   

CHAP. IX. That fanatical men overthrow all principles of godliness, which forsaking the Scripture run to revelations.  
1 Moreover those who forsake the Scripture, & imagine I wots not what way to come to God, whiles that they make boast of the Spirit, and run to revelations, are to be thought not so much to be holden with error, as to be tossed to and fro with madness.  
2 Whereby we do easily understand that we must diligently apply ourselves both to read and mark the Scripture*, 
Reading and hearing of the Scripture is necessary. 2. Tim. 3.14.  if we list to take any use and fruit of the Spirit of God.  
Object. It were no meet thing that the Spirit of God (to whom all things are subject) should be in subjection to the Scripture.  
An. It is no reproach to the holy Ghost to be every where like to himself: to be constant: never to change.  
Object. But by this means he is brought to trial.  
An. I grant: but yet to such trial that he would have his majesty established thereby among us, & lest the spirit of Satan should creep in under his title, he will have us to know him in that image of his, which he hath engraven in the Scriptures.  
3 Object. The letter killeth, 
2. Cor. 3.6.  but the spirit giveth life*.  
An. Paul contendeth in that place against the false Apostles, who commending the Law without Christ, did call away men from the benefit of the new Testament, wherein the Lord doth covenant that he will engrave his Law in the bowels, and that he will write it in the hearts of the faithful. Therefore the letter is dead, and the Law of the Lord doth kill the readers thereof, but when it is pulled away from the grace of Christ, and when it doth only sound in the ears the heart being untouched.  
Object. Therefore the word itself should not be much assured to us, unless it should be confirmed by the testimony of the Spirit.  
An. God hath coupled together by a certain mutual knot the certainty of his word and of his Spirit.   

CHAP. X. God is set against idols.  
1 Now it is good to consider, whether the Lord doth represent himself in the Scriptures to be such a one as we saw him to be depainted out to be befote in his works. 
1. The goodness of God by the Scripture. 2. His severity.  Surely his fatherly goodness and ready will to do good is every where extolled: and there be set down examples of his severity, which show that he is a just revenger of wickedness 
* Ex. 34.5. .  
2 God pronounceth in jeremy what a one he will be known to be 
* Psal. 145 . Let him that rejoiceth, 
* jer. 9 24.  saith he, rejoice in this, that he knoweth me to be the Lord, which do mercy, justice, and judgement in the earth. Assuredly these three things are very needful to be known. Mercy wherein our salvation consisteth: 
1. Mercy. 2. judgement. 3. justice.  judgement which is exercised upon the wicked: justice whereby the faithful are preserved. Furthermore that knowledge of God which is set before us in the Scriptures is appointed to none other end, then that which doth shine in the creatures being imprinted in them: to wit, first it inviteth us to fear God: 
1. The fear of God. 2. Confidence in him  and secondly to put our whole trust in him: to wit, that we may learn to worship him both with perfect innocency of life, & with unfeigned obedience: & also to depend wholly upon his goodness.  
3 Also we must mark, that the Scripture, to the end it may direct us to the true God, doth plainly exclude all the gods of the Gentiles: because religion was corrupt every where almost in all ages.   

CHAP. II. That it is wickedness to attribute any visible form to God, and that they fall from God generally, who so ever they be which set up to themselves idols.  
1 But seeing that this beastly blockishness did possess the whole world, 
Beastly blockishness to make a figure of Cod.  to desire visible figures of God, and so to make and frame to themselves gods of wood, stone, or other matter: we must hold fast this principle that the glory of God is corrupted with wicked falsehood, 
The glory of God is corrupted with pictures.  so often as any shape is feigned to represent him. Therefore after that God hath in the Law once challenged to himself the glory of the godhead, he addeth forthwith, Thou shalt make thee no graven image, neither any similitude 
* Ex. 20.4. .  
2 That may easily be gathered out of the reasons which he adjoineth unto the prohibition: Thou heardest a voice, thou sawest no body. Therefore take heed to thyself, lest peradventure being deceived thou make thee any similitude 
* Deut. 4.15  etc. He setteth his voice against shapes. 
The voice of God is set against figures.  Therefore those men forsake God, which desire to have visible forms 
* Ios. 40.17 & 41.7. .  
3 Object. God hath sometimes given a presence of his godhead, so that he was said to have been seen face to face:  
An. Those things did plainly teach men concerning the incomprehensible essence of God. Not that he offered himself to be known in them as he is. Because it was said to Moses, That no man can see God and live 
* Exod. 33.13. .  
Object. The holy Ghost appeared in likeness of a dove 
* Mat. 3.16. .  
An. When he vanished away forthwith, the faithful were admonished by that token of short continuance, that they must believe that he is invisible, that being content with his power and grace they might not invent to themselves any visible shape.  

God appeared in likeness of a man.  Object. God did sometimes appear in the shape of a man.  
An. That was a foreshowing of the revelation which was to come in Christ. Therefore it was not lawful for the jews so to abuse this pretence, that they might erect themselves any token of the godhead under the shape of man.  

Why the Cherubims were made. Exod. 25.17 & 28.21.  Object. The Cherubims which with their outstretched wings did cover the mercy seat, were made in honour of God * & why may not we make images of God and of Saints?  
An. Those small images did import nothing else but that images cannot fitly represent the mysteries of God: forasmuch as they were made to this end, that they might shadow with their wings the mercy's seat, and so keep back not only the eyes of men, but all their senses from beholding God, that by this means they might correct their boldness. Moreover it were an absurd thing to bring in shadows seeing we have the truth itself.  
Quest. What mean the Seraphims which were showed to the Prophets in visions*? 
Why the Seraphims were showed to the Prophets. isaiah. 7.2.   
An. Inasmuch as their faces were covered, they signify that the brightness of the glory of God, was so great that even the Angels themselves are kept from the direct beholding thereof.  
4 And the Prophet gathereth by the matter, that the images of the Gentiles are not gods, 
Psal. 115, 4 & 135.15.  but only the works of men's hands *. For that cause the holy Ghost thundereth out a cruel & sharp curse: Let them be made like to them which make them, & whosoever they be which put any confidence in them.  
5 Object. Images are lay men's books saith Gregory. 
Images lay men's books.   
An. jeremy calleth images a doctrine of vanity * & a falsehood. 
jer. 10.3.  
* Haba. 2.18.  Therefore all that is vain and false whatsoever men have learned by images, concerning God.  
Ob. Those are reproved of the Prophets which do abuse images unto superstition.  
An. I grant, and yet they do always set images against the true God, as contrary things.  
6 Augustine without doubting pronounceth that it is wickedness not only to worship images, 
Lib. 4. de civit. cap. 9 & 32.  but to set them up to God * and that by this means the fear of God is diminished, or else taken away.  
7 And what other things are those pictures and images which they dedicate unto saints, but patterns of most wicked riot and filthiness?  
8 Furthermore as touching the beginning of idols, that is received almost by common consent, 
The beginning of Idols.  which is written in the book of wisdom, * to wit, that those were the first authors of them, 
wise. 14.15.  which gave this honour to the dead, superstitiously to worship their memory: 
Gen. 31.19.  but idols were in use before that time 
* Exod. 32.2.  the mind begat the idol, & the hand brought it forth.  
9 Worshipping did follow such forged invention. 
There is some god head ascribed to the images.  For seeing men did imagine that they beheld God in the images, they did also worship him there.  
Ob. The images are not counted the gods themselves.  
An. Neither were the jews altogether so ignorant that they did not remember that it was God by whose hand they had been brought out of Egypt, before they made the calf: neither were the Heathen men so blockish that they did not understand that God was some other thing than wood and stone.  
10 Object. That visible thing is not worshipped but that which is represented.  
An The Gentiles had the like starting holes. Then why do they kneel before the images? To what end serve pilgrimages? Why do we turn our faces toward the images when we are about to pray, the like whereof we have at home, etc.  
11 Object. That worship which is given to images, is Idolodouleia or the service of images, and not Idololatreia or worshipping of Images.  

It is a lighter matter to worship then to serve.  An. As if it were not a lighter matter to worship than to serve, by this means they should worship God, and serve images.  
Quest. Are then no images tolerable?  

What images are tolerable.  An. Those only are condemned which are made to be worshipped.  
Quest. Is it not expedienr to have those images in churches which represent histories, famous facts or men's bodies?  

When images were set up in Churches  An. The authority of the ancient church ought to move us, wherein for the space almost of 5. hundted years, wherein religion did as yet more (flourish) the temples of Christians were commonly void of images. But they were brought in when the sincerity of the ministery did degenerate. This seemeth to be the cause why john would have us to abstain not only from worshipping of images, but also from the very images themselves. 
* 1. joh. 5.21.   
14 Object The Nicene council which was holden by the commandment of Irene, 
The Nicene counsel.  did decree that images should not only be had in churches, but also worshipped.  
An. Whosoever he be which shall read the refutarie book, published in the name of Carolus the great, wherein are rehearsed the opinions of the bishops which were present, and the arguments which they did use, he shall find such filthy and unsavoury follies, that I am ashamed much to report them.  
15 As if all those reverend fathers did not discredit themselves either by handling the scriptures so childishly, or by renting them in pieces so wickedly.  
It is a wonder that so great monsters of ungodliness were by them spewed out: & it is twice strange that they were not cried out against.   

CHAP. XII. That God is distinguished from idols, that he alone may be wholly worshipped.  
1 SO often as the scripture affirmeth that there is one only God, it striveth not for the bare name, but doth also command that that be given to no other which belongeth to the Godhead. Whereby appeareth what difference there is between pure religion and superstition. 
What difference there is between religion and superstition  God to the end he may challenged to himself his own right, doth cry out that he is a jealous God, and a severe punisher if he be coupled with any vain forged God. 
* Exod. 20.   
2 Therefore the distinction of latreia, or worship and douleia or of service was invented in vain, to the end divine honours might seem to be freely ascribed to angels and dead men.  
Object. Many of the old fathers did use such distinction.  
An. It is not therefore to be any whit more allowed: for no man doth doubt, but that it were an hard matter oft to serve him, whom thou wouldst not refuse to worship.  

Men worshipped. Worshipping put for civil honour.  3 Object. We read that men have been worshipped oftentimes.  
An. That was a civil kind of honour, but religion hath another respect which so soon as it is joined with worshipping, draweth with it a profaning of the divine honour.   

CHAP. XIII. That the one essence of God doth contain in it three persons.  
1 THAT which is taught in the scriptures touching the infinite and spiritual essence of God, doth not only serve to overthrow the dotings of the common people, but also to refute the subtleties of profane philosophy. 
What God is.  One of the old writers said sincerely, that, God is all that which we see, & which we do not see.  
2 And God doth so declare himself to be one, that he doth distinctly propound and set forth himself to be considered in three persons, which except we hold, there doth only the bare name of God swim about in our brain, without the true god.  

Whether the word person be found in the Scriptures.  Object. That word person, is not found in the scriptures, but it is invented by man.  
An. When the Apostle calleth the son of God the engraven form of his father's person, * undoubtedly he assigneth some being to the father wherein he differeth from his son: 
Heb. 1.3:  the same reason is in the holy ghost: because we shall prove by and by that he is both God and yet that we must needs think that he is another then the father.  
3 Object. It were better for us, to keep not only our meanings, but also our words within the compass of the scriptures, then to spread abroad acquaint words, which may breed dissension and strife.  
An. I grant that we must with no less reverence speak of God then think of him. 
We must with no less reverence speak of God then think of him,  But when the thing is all one, though the word be not found in the same syllables in the scriptures, it ought in no case to be rejected: otherwise all preaching and interpreting of the scriptures must be taken away. With like necessity is the Church enforced to use the word Trinity.  
4 And such quaintness or newness of words (if we must so call it) doth then chiefly come in use, 
Why the word Trinity was invented.  & stand in steed, when we must avouch the truth against slanderers and cavillers. So against Arrius, the son was called consubstantial, and against Sabellicus it was proved, 
The son consubstantial.  that the Trinity of persons did subsist in one God.  
5 Therefore if the words be not invented in vain, we must beware that in refusing the same we be not thought to be proudly bold. 
A caution  Would God they were buried, so that all did agree together in this faith, that the father, son, & holy ghost are one God: 
The persons are distinguished by properties.  & yet that neither the son is the father, or the holy ghost the son, but that they are distinguished by a certain property.  
6 But omitting to dispute of words, let us now speak of the thing itself: I call a person a subsistence in the essence of God, 
What a person is.  which being referred unto the rest, is distinguished by a certain incommunicable property, or which is not common to the other. A subsistence is an other thing then an essence. For if the word were simply GOD and had nothing proper severally to itself, 
What a subsistence is.  than had john * said amiss in saying, 
joh. 1.1.  that it was always with God. Where he addeth forthwith that that word was God.  
7 And before I go any further, I must prove the Godhead of the son, and also of the holy ghost: that done, we shall see how they differ. Surely forasmuch as the word of God is spoken of in the scriptures, 
1. Division. The godhead of the son.  it were an absurd thing to imagine only a fading or vanishing voice, which being uttered in the air, doth come forth without God himself, when as the word is rather meant to be the perpetual wisdom of God, 
1. Argu. oracles and prophecies came from the spirit of Christ.  resiant with God, from which both oracles and also all Prophecies did proceed. For as Peter doth witness, 
* Pet. 1.11.  the old prophets did no less speak by the spirit of Christ, than the Apostles, & whosoever they were, which after them had the administration of the celestial doctrine. And because Christ was not as yet revealed, we must needs understand the word begotten of the father before all worlds. 
The word was begotten before all worlds.  And if so be it that spirit was the spirit of the word, whose instruments the Prophets were, we do undoubtedly gather that he was very God. 
2. Argu. from the creation of the world  Which thing Moses doth teach plainly enough in the creation of the world, 
* Gen. 31.3.  when he setteth that word as in the middle.  
Object. The word is taken in that place for bidding or commandment.  
An. The Apostles are better interpreters, 
* Heb. 1.2.  who teach that the world was made by the son, and that he beareth all things by his mighty word. To the same end tendeth the saying of Christ, My father and I do work until this day. 
* joh. 5.17.   
8 Object. The word began to be then, when God did open his holy mouth in the creation of the world.  
An. That is too unadvisedly to imagine an innovation of the substance of God. For if there should have been in him any thing coming from elsewhere, that of james should fall to the ground, 
* jam. 1.17  There is with God no change or shadow of change.  
Object. God spoke then first of all, therefore there was in him no speech at all before that time.  
An. I conclude otherwise, In the very moment wherein God said, Let light be made, 
* Gen. 1.3.  the power of the word appeared, therefore it was long before.  
9 Hereby we ought to be fully certified that Christ is that word being clad with flesh. Whereupon the prophet saith, 
* Psal. 45.7. 3. Argu. from his throne.  Thy throne O God is for ever.  
Object. The word Elohym is also applied to the angels and chiefest powers. 
To whom the word Elohym is applied   
An. But there is no where in the scriptures any such place extant as ascribeth an eternal throne to a creature: neither is he only called God, but also the eternal governor. secondly, this title is given to none, without an addition, as it is said that Moses shallbe as a God to Pharaoh. 
* Exod. 7.1.   
Object. Moses gave that name to the altar which he builded 
* Isa. 42.8. : & also Ezechiel to the city of the new jerusalem. 
* Ezech. 48.36. & 17.15.   
An. The altar was built for a monument that God is the exalter of Moses, 
The Altar. Why jerusallem hath the name of Cod given it.  and jerusalem hath the name of God given it, to testify the presence of God. For thus saith the Prophet, the name of the city shall be from that day: The Lord is there: and Moses built the altar after this sort, and called the name thereof, The Lord mine exaltation.  
Object. jeremy referreth this self same title unto jerusalem in these words, 
* jer. 33.16.  This is the name wherewith they shall call her, The Lord our righteousness.  

Christ jehovah.  An. Christ is the true jehovah whence floweth righteousness: seeing the Church perceiveth this in deed, it doth for just causes rejoice in this name.  

4. Argument, an Angel for the Lord. jud. 11.12. & 7.4.  10 If these things do not satisfy the jews, let them look why jehovah or the Lord is so often presented in the person of an Angel. *  
Object. This is spoken in respect of the person which he presenteth.  
An. But the servant in suffering sacrifice to be offered unto him should take from God the honour due to him: 
jud. 7.16 & 13.16.  which is an absurd thing, yea he doth afterward prove * that he is that jehovah in deed. Therefore Mannah and his wife gather by this sign, 
Mannah.  that they have not only seen an angel, but God.  
Object. God was never openly showed to Abraham, 
servetus.  and to other of the fathers, but in steed of him they worshipped an angel.  
An. The sound Doctors of the Church did well and wisely interpret the word of God to be the Prince of Angels or the chief Angel, 
Christ under the person of an Angel doth execute the office of the mediator. Oseas. 12.5  who began even then as by a certain entrance or preparation to execute the office of a mediator. The same meaning hath Oseas, who after he hath reckoned up the combat of jacob with the Angel, * The Lord saith he, the God of hosts, jehovah worthy of memory is his name.  
Object. God did bear the person of an Angel.  
An. The confession of the holy Patriarch doth sufficiently declare, that he was no created angel, but in whom the full Godhead did rest, 
From the confession of the Patriarch. Deut. 32.29.30  when he saith, I saw God face to face: 
* 1. Cor. 10: 4.  and hence came that of Paul also, that Christ did guide the people in the wilderness.  
11 As for the new testament it is full of testimonies.  
12 And if so be it we esteem his Godhead by his works which are ascribed to him every where in the scriptures, 
The godhead of Christ is proved by his works.  it shall as yet more evidently appear by them. For when he said that he wrought since the beginning with his father, the jews which were most dull to understand his other sayings, did yet perceive that he took upon him the divine power.  
13 And it appeareth most evidently in miracles. 
From miracles   
Object. Both the Prophets and also the Apostles did equal and like miracles.  
An. These men did distribute the gifts of God according to their ministry, but he did exercise his own power.  
Object. Why did he use prayer then, 
Christ's prayer.  if he were able to do that of himself?  
An. That he might give the glory to his father: but we see for the most part his own power showed to us. And how can he choose, but be the author of the miracles, who by his own authority committeth to others the distribution thereof. 
Because there is salvation in him,  Furthermore if there be no salvation, no righteousness, no life without God, and Christ containeth all these things in himself, surely he is showed to be God.  
Object. All these things are powered out by God into him. 
Act. 4.12.   
An. He is not said to have received salvation, but to be salvation himself, 
* Mat. 19 17.  & also goodness, righteousness, 
* joh. 1.3.  light. In him we believe, 
* 1. joh. 14.1.5 10.  upon him do we call. 
The godhead of the holy ghost is proved.  Whereby it doth necessarily appear that he is God.  
14 Also we must fet proves to prove the Godhead of the holy ghost, chiefly from the same fountains. That testimony of Moses is evident enough that the spirit of God was stretched out upon the depths. * Also Isaias saith, The Lord sent me and this spirit. 
1. Ar.  Because he communicateth or imparteth his power in sending his prophets, 
* Gen. 1.2.  with the holy Ghost: 
* Isa. 48.16.  whereby appeareth his divine majesty. Being spread abroad every where, he sustaineth all things, he regenerateth to eternal life, 
* 1. Cor. 11.  he justifieth, 
* 1. Cor. 11.11.  he is our sanctification, truth, grace, & whatsoever good thing can be invented. Whereby appeareth that the spirit hath divine power, and that he is personally resident in God.  

Blasphemy against the spirit.  15 Last of all, if blasphemy against the spirit be not forgiven either in this world or in the world to come, seeing he doth obtain pardon which hath blasphemed the son, by this is his divine majesty plainly proved which to hurt or diminish, 
Mat. 12 31  is a fault unperdonable. 
* Mar. 3 29. Distinction of persons.  Fet more testimonies out of the Institution.  
16 Paul to the Ephesians speaketh most plainly of the distinction of the persons 
* Eph. 4.5.  But Christ speaketh more plainly when he commandeth to baptise in the name of the father, 
* 2. Pars. The son is of the father  and of the son, and of the holy Ghost. 
* Mat. 28.19.   
17 That of Nazianzene liketh me well. I cannot think upon one, but I am by and by compassed about with the shining brightness of three: neither can I discern three, but I am at a sudden referred unto one.  
Object. That distinction had his beginning when the son was incarnate,  
An. The only begotten son was in the bosom of his father before. 
* joh. 1.18.  But the holy Ghost is distinguished, because he proceedeth from the father. 
* joh. 15.26 & 16.7.   
18 That is also greatly available unto such a distinction, 
The spirit is of the father  because the scripture attributeth to the father the beginning of working: to the son wisdom and counsel: 
The father is the beginning of doing, the son of wisdom, the holy Ghost of power.  to the holy Ghost power and efficacy. Therefore we consider first God: that done the wisdom rising out of him: last of all the power whereby he executeth the decrees of his council.  
19 By this testimony is signified that they have relation one to another, and not the very substance whereby they are one.  
20 Therefore when we profess that we believe in one God, 
The name of God comprehendeth three persons.  under the name of God we understand the one only and simple essence wherein we comprehend three persons.  
21 But and if that distinction which is in one Godhead of the father, son, and holy Ghost, do troublesome wits more than is expedient, 
A caucat.  let them remember that men's minds do enter into a labyrinth when they favour their curiosity too much: and so let them suffer themselves to be guided by the heavenly oracles, howsoever they cannot comprehend the highness of the mystery.  
22 Ob. A person is nothing else but a visible form of the glory of God. 
servetus.   
An When john pronounceth that the word was God before the world was made, 
What is to be understood by the word person.  he doth make him to differ much from a conception of form. 
* joh. 11.  The same must we think of the spirit, when Moses saith, that that mass and lump being without form was sustained in him.  
23 Ob. Christ is every where called the son of God: therefore there is no other God properly besides the father.  
An. Although the name of God be common to the son also, yet by reason of pre-eminence it is sometimes ascribed to the father, because he is the fountain and beginning of the Godhead.  
Ob. If Christ be truly the son of God, then ●s he the son of a person, which is absurd.  
An. Both these are true: He is the son of God, because he is the word begotten of his father before all ages: and yet for declarations sake we must have respect of the person, that the name of god may not be taken simply, but for the father.  
24 Object. Unless the father alone were the true God, he should be his own God.  
An. For degree and order he is properly called God, who did not only beget his wisdom of himself, but is also the God of the mediator.  
Object. So Christ was exalted in the flesh, wherein he was humbled: and in respect of the flesh, all power was given him both in heaven and earth.  

Phi. 2.6.7.  An. Paul doth best decide this controversy, when he teacheth that he was equal with God, * before he humbled himself in the person of a servant.  
Object. Christ was God in his father.  
An. In respect of order the beginning of the Godhead is in the father, notwithstanding that is a detestable invention, that the essence is proper to the father alone, as if he were the Godmaker of his son: because by this means there should either be more essences than one, 
An absurdity.  or else we call Christ God only in name.  
Object The son of God: but nex after the father.  
An. Therefore the essence should be begotten & form in him, which is in the father unbegotten & unformed.  
25 Object. Every one of things undivided have a part of the essence.  
An. There is one only God essentially: & therefore the essence both of the son, and also of the holy ghost is unbegotten.  
Object There should be a quaternity, seeing three persons be derived from one essence.  
An. We do not draw the persons from the essence, but though they remain in it, we put in a difference. Otherwise there should be a trinity of gods not of persons.  
Ob. Therefore the Trinity shallbe without God?  
An. No, because unless the father were God he should not be the father: and the son is no otherwise the son but because he is God.  
Object. So three things meet together, the essence, the son, and the spirit.  
An. Yea by this means the essence of the son, & of the holy ghost should be destroyed: which cannot be.  
26 Object. If Christ be God, he shall not be the son of God.  
An. There is a comparison made between the persons: neither is the name of God taken indefinitely, but it is restrained unto the father, inasmuch as he is the beginning of the Godhead.  
Quest. What? in making of essence?  
An. No: but in respect of order.  
27 Object. S. Ireneus doth affirm that the father of Christ is the only & eternal God of Israel.  
An. He had to deal with mad fellows, which did deny that the father of Christ was that God, that spoke in times passed by Moses & the prophets, but I wot not what ghost brought out of the corruption of the world. Therefore he standeth wholly upon this, to make it plain that there is no other god set forth in the scripture but the father of Christ.  
Object. Ireneus thinketh that the father alone is the God of Israel.  
An The same writer doth plainly teach, 
* Lib. 3. chap. 18,  that Christ is all one and the same: as also he referreth unto him the prophesy of Abacuch, 
Hab. 3.3.  God shall come from the South.  
28 Object. Tertullian saith that the son is the second or next to his father.  
An. That he may distinguish the persons.  
Object. He saith that the son is visible.  
An. It is true in as much as he is man: but he is invisible inasmuch as he is the word.  
Object. He calleth the word and the spirit the portion of the whole.  
An. That is not referred unto the substance, but unto the distinction of persons.  
29 Object. S. Hilary teacheth that eternity is in the father.  
An. Doth he it to this end that he may take the essence of God from the son? Therefore let us conclude that there were from everlasting three persons in God.   

CHAP. XIIII. That in the very creation of the world and of all things the scripture doth distinguish by certain marks the true God from false Gods.  
1 ALSO God would have the history of the creation to be extant that the faith of his Church might rest thereupon, & not seek any other God, but him who is set forth by Moses to be the Creator and maker of the world. And because our nature is too much inclined to vanity, first the time is set down that by the continual course of years the faithful might come to the first beginning of mankind and of all things. 
Time of the creation.   
Quest. Why did it not come into God's mind before to create heaven and earth, 
Curiosity  but being idle did suffer that to pass an infinite space, which he could have done many thousand years before?  
An. It is neither lawful to inquire after that neither yet expedient, because if man's mind strive to pierce so far, it shall faint by the way.  
Quest. What did God before the creation?  
An. He made hell saith a certain godly old man, 
A curious question.  for curious men.  
2 For like reason is it, that Moses declareth, 
Goodness of God.  that the work of God was not finished in a moment but in six days. For even by this circumstance we gather, how fatherly the love of God was toward mankind, in that he did not create Adam before he had enriched the world with all plenty of good things.  
3 But before I come to speak more fully of the nature of man, I must first say something of the angels. 
Of Angels.   
Ob. Moses made no mention of Angels among things created. 
Why Moses made no mention of Angels among things created.   
An. Because he applied himself to the rudeness of the common people, he reciteth none other works of God in the history of the creation, but such as we see with our eyes: and yet afterward he bringeth in the angels as the ministers of God.  
Object. There be two beginners: God of good things, the devil of evil things.  
An. Nothing is more proper to God then eternity, which whosoever doth attribute to the devil, they give him the title of the Godhead. And thereupon it might also be concluded that God is not almighty, which is absurd.  
Object. 
There is none evil nature in the world  It is wickedness to ascribe the creation of any evil thing to a good God.  
An. That doth not hurt the true & sound faith, which doth not admit that there is any evil nature in the world.  
Quest. Then whence came the frowardness and wickedness of men and of the devil?  
An Not from nature but from the corruption of nature.  
4 Quest. When were the angels created?  

A curious question.  An. Such a question is curious. And we must beware that we do neither speak, or think or desire to know any thing concerning obscure things, but that which shallbe taught us in the word of God: Moses saith that the earth was finished, and the heavens were finished with all the host of them: 
Gen. 2.1.  * to what end is it to inquire upon what day, besides the stars & planets, other heavenvly bodies began also to be.  
5 We read every where in the scripture that the angels are heavenly spirits, whose ministery God useth to execute all things which he hath decreed. 
The ministry of Angels. Psal. 103.20.  Thence cometh their name: they are called hosts 
* Col. 1.16.  powers, 
* Col. 1.16.  principalities, 
* Col. 1.16.  dominions, 
* Col. 1.16.  Thrones: 
* Col. 1.16.  because after a sort the glory of God resteth in them. 
* Luke. 2.13.  
* Dan. 7.10,   
6 But the scripture standeth chiefly upon that point which may make most to our consolation, and the confirmation of our faith: to wit, that the Angels are stewards & ministers of God's bountifulness toward us. *  
7. Quest. Hath every one of the faithful a particular angel? 
Psal. 91.11. & 34.8.   
An. 
* Gen. 16.6. etc.  Surely when Daniel maketh mention of the angel of the Persians' & Grecians, he signifieth that there are certain & particular angels appointed to realms & provinces as governors. 
Dan. 10.13.  
* Mat. 18.14.  Christ saith the angels of children do always behold the face of the father. * So it is said of the Angel of Peter 
* Act. 12.15 . But we must hold this as undoubtedly true that not only one Angel taketh care for every particular person: but that they all with one consent do watch for our safty*  
8 But as touching the multitude and orders of Angels we must not curiously define. 
Luke. 15.7 & 16.23.  Michael is called a great prince 
* jud. 9 , and an Archangel 
* 1. Thes. 4.16. , 
Dan. 12.1  one is called Gabriel 
* Tob. 3.21 : another raphael 
* Mat. 26.55 : and finally there be many legions of Angels*. It is enough.  
9 Object. By Angels is meant nothing else but motions wherewith God doth inspire men, or those tokens of his power which he showeth.  
An. All the whole Scripture is against this: because it is said of them that they be manie*: 
Mat. 26.55.  they rejoice 
* Luke. 15.7. : that the Law was given by their hands 
* Gal. 3.19. : that the elect shall be like to them, etc. These things could not be attributed to the Angels unless they had a true nature and essence.  
10 But though the brightness of the majesty of God do shine in them, 
That the Angels have a true nature.  & they be unto us the ministers & givers of good things, and we be most bend unto superstition, yet we must beware that we do not give to them those things which are due to none but to God. For they are not sufficient for themselves, 
A caveat that we worship not Angels.  but they fet from the same fountain, from whence we draw things, whereof we stand in need. For which cause the Angel answereth john: Take heed thou do it not: I am thy fellow servant: worship God*. 
Apoc. 19.10.   
11 This danger shall we avoid: if we consider that God useth them, not of any necessity, as if he could not be without them, but to the comfort of out imbecility, that we may lack nothing which may be available either to erect to good hope, or to keep in safety and quiet our minds.  
12 For these helps are prepared for us of the Lord for this cause, that we may not be terrified with the multitude of our enemies, 
A great help to our confidence.  as if it could prevail against his power: but that we may fly to that saying of Eliseus, that more are for us, then against us 
* 2. Kin. 6.17. .  

Of the devils and why their power is described to us.  13 Those things which the Scripture teacheth concerning devils tend in a manner wholly to this end, that we be circumspect to prevent their subtlety, and engines: & also that we may furnish our selves with such weapons, as are strong and firm enough to beat back most mighty enemies. For seeing Satan is called the God 
* joh. 12.21.  and prince of this world 
* Luk. 11.22. , the spirit which hath power of the air, a roaring lion 
* 1. Pet. 5.8. , etc. These descriptions tend to this end that we may use circumspection: that when we know the power of our enemy, and are on the other side not ignorant of our own weakness, we may fly to God for help, that we may attempt nothing without trusting to him.  
14 And to the end we may be the more stirred up to do that, the Scripture telleth us, that there is not one, or two, or a few enemies, but great troops which make war against us 
* Mat. 12.42. .  

Mar. 16.9.  15 This ought also to inflame us to make continual war against the devil, 
Luk. 8.42.  that our adversary doth attempt to quench the glory of God, doth conspire against the kingdom of Christ, to overthrow it, and setteth grins continually to work our woe, and to deprive us of salvation.  
16 Object. But he was created of God, who is good.  
An. This malice and evil which we attribute to his nature, cometh not by creation, but from corruption: 
joh. 8.44.  because he stood not in the truth*. The devils were created Angels, but by growing out of kind they destroyed themselves, and are made to others instruments of destruction 
* 2. Pet. 2.4. jud. 6. .  
Quest. But why doth not the Scripture set forth their fall, the cause, manner, time, and kind thereof?  
An. 
The holy Ghost doth only teach those things which are necessary to salvation. Of the discord between God and Satan. Satan can do nothing unless God be willing.  It was not meet for the holy Ghost to feed our curiosity with vain histories without fruit.  
17 But as concerning the fight and discord which we say is between God and Satan, it must be so understood, that that do nevertheless remain firm, that he can do nothing unless God be willing, which appeareth by the history of job*, Achab, Saul*, and others*.  
18 And now because God turneth the unclean spirits whither he will, he doth so temper this government that they exercise the faithful by fight, and do sometimes wound them, 
* joh. 1.6.  
* 1. King. 22.20.  but they never overcome them nor oppress them: 
* 1. Sam. 16.14. & 18.10.  but as for the wicked they draw them after them having subdued them: and abuse them as bondslaves to all wickedness. Thereby it cometh to pass that the faithful are known by this to be the children of God, because they bear his image: and the wicked are properly counted the children of Satan by his image whereunto they are degenerate.  
19 Object. 
The children of God. The children of the Devil.  The devils are nothing else but evil affections or perturbations, which we have from our flesh.  
An.  the unclean spirits are called Angels Apostates 
* jud. 6. , are said to sin from the beginning 
* joh. 8.44. , to have fought with Michael the Archangel 
* jud 9 , to have appeared before God 
* job. 1.6. & 2.1. , it is manifest enough that they be not affections of men's minds, but rather indeed spirits endued with understanding & sense.  
2 Therefore, that in this beautiful theatre we may take a godly delectation, and by true faith lay hold upon that which is behoveful for us to know concerning God, 
The history of the creation of the world must be known  it is very good for us especially to know the history of the creation of the world. For thereby we shall learn that God by the power of his word and Spirit did create heaven and earth of nothing: and although all things be subject to corruption, yet hath he provided that every kind may be kept safe until the last day. And when he had adorned the world with most absolute variety of all things, 
The creation of man is a most excellent example of all the works of God.  as an house replenished with abundance of household stuff, he fashioned man after his own image, and did furnish him with so many and so great gifts as a most excellent example of his works.  
21 Neither is it to be doubted but that the Lord would have us to be continually occupied in this godly meditation in beholding the frame of the world, 
A godly meditation.  that when we know and see those infinite richesse of his wisdom, justice, goodness, & power in all his creatures as in mirrors, we may not only lightly and glancingly run over them, but stay long in that cogitation, ponder the same earnestly and faithfully in our minds, and oftentimes call the same to remembrance.  
22 There remaineth the other part which cometh nearer unto faith, that when we consider that God hath appointed all things to our good and salvation, 
All things are created to salvation.  and when we do also feel and perceive in ourselves, & in so great good things which he hath bestowed upon us, his power and grace, we do thence and thereby rouse up ourselves to trust in him, to call upon him, to praise him, and to love him.   

CHAP. XV. Of the creation of man.  
1 NOw must we speak of the creation of man: 
The knowledge of man is double.  because as we said in the beginning, we cannot know God as we ought to know him, unless we do also on the other side know ourselves. And the same is double, to wit that we know what manner persons we were created in the beginning, and in what state we began to stand after the fall of Adam. Thereby it shall appear what we own to God, and also what we are able to do.  
2 Furthermore it is out of question that man consisteth upon soul and body. 
The division of man.  And we understand that the essence of the soul, which is the more excellent part of man, is immortal and yet created.  
Object. 
Of the soul.  The soul or spirit of man is only a breath or power inspired or poured into the body, which notwithstanding is without essence.  
An. 
That the soul hath a true essence  Seeing that so many excellent gifts wherein man's mind excelleth do cry that some divine thing is therein engraven, there be so many testimonies not of a vanishing breath, but of an immortal essence. To what end should Paul exhort the faithful to cleanse themselves from all filthiness of the flesh and of the spirit, unless he did make two parts, wherein the filthiness of sin doth rest*? 
2. Cor. 7.1.  And also to what end should Peter call Christ the pastor of souls 
* 1. Pet. 2.15. .  
3 Why is man said to be created after the image of God? Though in the outward man appeareth the glory of God, yet the proper place of his image is in the soul.  
Ob. The Father, 
Osiander.  Son & holy Ghost did place their image in man: because though Adam had remained in his first estate, yet should Christ have become man.  
An. I grant that in the person of the Mediator shineth the glory of the godhead: but how shall the eternal Word be called the image of the Spirit before whom he goeth in order? And forasmuch as that speech, Let us make man after our own image or similitude, is common to the person of the Son, it should follow that he is the image of himself.  
Object. Man was created only after the form and figure of Christ as he was man, so that that form out of which Adam was taken, was Christ.  
An. But the Scripture doth teach that man was created in the image of God.  
Object. Adam was created in the image of God, because he was like to Christ, who is the only image of God.  

How the image of God is in man.  An. That is subtly to play the philosophers about words. In the thing there is no doubtfulness, but that man is called the image of God, because he is like to God.  
Object. Not a part of man, nor the soul with her gifts is the image of God: but the whole Adam which had his name given him of the earth from whence he was taken.  
An. This is frivolous. For when the whole man is called mortal, the soul is not therefore subject to death: neither where he is called a reasonable creature, it is thereby meant that the body hath reason. Therefore though the soul be not man, yet is it no absurd thing that he should be called the image of God in respect of his soul. Although the image of God do appertain unto the whole excellency wherein man's nature excelleth all living creatures. 
The image of God  Furthermore by this word is signified that perfection of integrity, wherein man was created. 
Repairing of nature.   
4 That may be more easily known by the reparation of corrupt nature, which we have by Christ, who is for this cause called the second Adam 
* 1. Cor. 15.45 Why Christ is called the second Adam. The end of regeneration. , because he hath restored us to true and perfect integrity. For the end of regeneration, is that Christ may fashion us again to the image of God: which is, that we may bear the image of God in true godliness, righteousness, pureness, and knowledge.  
Object. The similitude of God consisteth in the government given to man: because he was made heir and possessor of all things.  
An. The image of God must be sought properly within him and not without him: yea it is an inward good thing of the soul.  
Object. 
The Manichees. servetus.  God breathed into the face of man the breath of life*, whence we must gather that the soul did convey into man the substance of God.  
An. If that were true it should follow that the nature of God is not only subject to change and passions, but also to ignorance, 
Whether the soul do convey into man the substance of God.  to evil concupiscence and to all manner vices: than which nothing can be more absurd.  
Object. 
An absurdity.  Paul saith that we be the generation of God 
* Act. 17.28. .  
An. In quality not in substance: to wit inasmuch as he hath endued us with divine gifts. For the creation is not a pouring of one substance into another, but the beginning of an essence of nothing.  
Object. The soul is given by God, 
Creation. Osiander.  and when it departeth out of the flesh it returneth to him: therefore it was taken out of his substance.  
An. As if God were not able to make us like to himself by the unestimable power of his Spirit, unless Christ should pour out himself substantially into us.  

What the soul is.  6 And it appeareth by the Scripture that the soul is nothing else, but a substance without body, and yet put into a body, and that it dwelleth there as in an house not only that it may give life to all parts of the body, and make the organs or instruments fit and profitable for their actions, but also that it may bear the chief sway in governing man's life: and not only touching the offices of the earthly life, but also that it may raise us up to worship God.  

The parts of the soul.  7 And it hath two parts, understanding and will: understanding discerneth between objects or things set before it, as each of them shall seem meet to be allowed or disallowed. Will chooseth and followeth after that which the understanding saith is good: 
Understanding  or rejecteth and flieth from that which it misliketh. 
Will.   

How great man's excellency was in his creation.  18 When man was first created he had all these excellent gifts, as reason, understanding, wisdom, judgement not only for the government of the earthly life, but also to climb up even unto God unto eternal felicity. Secondly that he might have election to direct the appetite, 
Election.  and to temper all the instrumental motions: and so his will might be altogether conformable to reason. 
Free will.  In this perfection man did excel in free will, whereby if he would he might have attained eternal life. 
Man fell of his own accord.  For he fell only of his own accord and will. Man received indeed to be able if he would: but he had not will to be able: 
A note.  because steadfast perseverance should have followed this will.   

CHAP. XVI. That God doth cherish & defend the world which he hath created by his power, & that he governeth all parts thereof by his providence.  
1 furthermore to the end we may the more easily attain to the knowledge of the fall of man, it is requisite that our faith pierce higher, 
God is the creator & governor of all things.  to wit, that whom it hath learned to be the creator of all things, it may also forthwith gather to be the perpetual governor and preserver thereof: & that not by stirring with an universal motion as well the frame of the world as every particular part thereof: but by sustaining, cherishing, & providing for every one of those things which he hath created, even unto the least sparrow.  
2 Therefore if a man light among thieves, or wild beasts, 
Things having life are subject to the providence of God. We must ascribe nothing to fortune. Mat. 10.30. Things without life.  if another wandering in the wilderness do find a remedy for his thirst, another being tossed by waves upon the seas do come to an haven, we must not ascribe all these things whether prosperous or otherwise to fortune, but to the providence of God, to whom even the hairs of our head are numbred*. And as for things without life, though every one of them have naturally his property, yet they do not show forth their force save only in as much as they are directed by the present hand of God: as that the sun stood still two days at the prayer of josua*, and that the shadow thereof went back for Ezechias his sake*. 
Ios. 10.13. 2 King 20.11.   
3 The vigilant, effectual, & working almighty power of God, which doth also work continually shineth more clearly therein, 
The watchful & effectual omnipotency of God.  from whence we gather a double fruit: first that he is of sufficient power & ability to do good to us, who hath in his possession heaven & earth, and upon whose beck depend all creatures, that they may obey him: secondly that we may safely rest in his protection, to whose will and pleasure all those hurtful things which may be feared, are subject, & by whose power as by a bridle Satan is hampered together with all his furies & retinue.  

Whether there be in God only a bare foreknowledge.  Object. There is in God only a bare foreknowledge.  
An. His providence worketh continually.  
Object. His providence shall not keep a man from turning himself whither he will by the free power of his will.  
An. That is to make a division between God & men: so that God doth inspire by his power motion into man, whereby he may work according to that nature which is given him: & man doth govern his own actions by voluntary counsel: which is absurd.  
4 Object. God turneth over and carrieth about the frame of the world with the parts thereof with a general motion, but he doth not direct the particular actions of every creature.  
An. That is to make God the governor of the world only in word and not in deed, if you take from him that which is the chiefest thing, 
God directeth every thing to his end. Whether any thing come by chance.  namely to moderate all things, and to direct every thing to this end by his incomprehensible wisdom.  
5 Object. The beginning of moving is in the power of God, but all things are carried either of their own accord or else by chance, whither the inclination of nature doth enforce them.  

Absurdities.  An. Then the days which succeed the nights, the months months, & years' years, should always keep one measure in equal proportion; so that by this means there should be no place left either for the fatherly favour of God in helping his: neither for the judgements of God in punishing the wicked.  
Object. God is beneficial enough to mankind, because he giveth the heaven and earth an ordinary force and strength, whereby he giveth food.  
An. He doth often pronounce in the Law and Prophets, that so often as he watereth the earth with dew and rain, 
How God directeth particular things. Deut. 28.1  he giveth testimony of his grace and favour: & that when he maketh the heaven as brass by his commandment, it is a sure token of his special vengeance 
* levit. 26 4. .  
6 Also jeremy the prophet crieth out 
* jer. 10 23. , I know Lord that man's way is not his, neither is it in man to direct his doings: & Solomon saith, The goings of man are of the Lord, and how shall a man order his own goings*? 
Pro. 20.24.   
Object. Man can do nothing without the power of God.  
An. Power, choice, appointment are attributed to God.  
Quest. Doth any thing come by chance?  
An. Though a bough being broken of from a tree do fall upon one that passeth by, and do kill him, 
Nothing by chance.  the Lord saith that he hath delivered him into the hand of the slayer 
* Exod. 21.13. .  
Quest. What? do not lots fall by chance?  
An. God doth challenge to himself the judgement thereof. 
Lots fall not by chance. Pro. 16.33   
7 Whereupon we will conclude that particular events are testimonies in general of the singular & particular providence of God. 
No wind riseth without the special providence of God. Ex. 19.13.  Whereupon Moses saith, God raised a wind in the wilderness, that it might bring to the people a multitude of birds 
* Ex. 19.13. .  
Object. This came to pass extraordinarily.  
An. But yet I gather thereby that there never riseth any wind, but by the special commandment Whereby is gathered that not only his general providence is of force in his creatures, that he may continued the order of nature: but that it is applied unto a certain and proper end, by his wonderful counsel.  

Destiny differeth from God's providence.  18 Object. That is the opinion of the Stoics touching destiny.  
An. They did attribute such necessity to nature and not to the will of God.  
Quest. Doth any thing come to pass by chance?  
An. Not in respect of God, but of ourselves, who are often deceived by the event of things.  

Lib. 8. 3. quest. & tit. de Trin. 3. cap. 4.  Object. Augustine doth often make mention of sufferance*.  
An. He proveth that the will of God is the chief and first cause of all things: 
Sufferance is all one with commandment.  because nothing doth come to pass but by his commandment or sufferance.  
Quest. Why doth the Scripture often make mention of chance?  

Chanceable things are often read of in the Scriptures.  An. How soever all things are ordered by the counsel of God, yet are they said to be unto us chanceable, because the order, reason, and necessity of those things which fall out, do for the most partly hid in the counsel of God, and are not comprehended by man's opinion.   

CHAP. XVII. Fruits of God's providence.  
1 furthermore it shall be expedient here to note to what end the Scripture doth teach that all things are ordered by God: 
The end of God's providence  and first of all we must note, that we must consider the providence of God as well for the time to come as for the time past: secondly that it doth so order all things, that sometimes it worketh by means, and sometimes without means, & sometimes against all means: lastly that it tendeth to this end that God may show that he careth for all mankind: and that he doth especially watch over his Church in governing the same. And now this must be added moreover, that although either the fatherly favour of God, or else the sharpness of his judgement do shine in the whole course of God's providence: yet are the causes of those things which fall out sometimes hidden, so that this cogitation creepeth into our minds, that the affairs of men are turned over and whirled about with the blind sway of fortune: or else the flesh doth provoke us to murmur, as if God did make tennis balls of men to play withal. But we shall learn by the end, 
We must mark the end of things. A note.  if we will be quiet, that God hath a right good reason for his purpose. Therefore let us reverence the secret judgements of God.  
2 But although the will of God be comprehended in the commandments of the Law, 
The law is the rule of justice.  the rule of all justice and equity, yet we say that his judgements are a great deapth*, 
Psal. 36.7  by which we reverence the other will of God which is hidden from us: whereof Paul also speaketh, O the depth of the wisdom & riches, and knowledge of God 
* Rom. 11.33. There is in God a revealed will and a secret will. .  
Object. We must content ourselves with the Scriptures, wherein the will of God is most fully declared unto us: for there is none other will in the secret counsel of God.  
An. I grant there is but one only will in God, & yet because of the imbecility of our wit we consider a double will, one comprehended in the Law, and in the Gospel, which is the way wherein we do safely walk: and another which we can not search out, but do reverently adore. Moses expressed both these in few words: hidden things belong to our God: but the things which are here written appertain to you and your children*.  

Deut. 29.29. Touching things to come  3 Object. If God have assigned the point and very time of our death, we can not escape i●: and therefore it is vain to use any circumspection. Therefore where as one man dare not go a dangerous way lest he be slain of robbers: another man sendeth for physicians that he may prolong or help his life etc. Either all these are vain remedies, which are used to correct the will of God: or else life and death: health and sickness etc. are not determined by his certain decree. Moreover the prayers of the faithful shall be disordered, or at least superfluous, wherein they pray, that God will provide for those things, which he hath already determined from eternity. Furthermore a cutter doth slay a good subject, 
Touching things past.  he hath executed the purpose of God: some man hath committed theft or whoredom, he is the minister of his providence.  
4 An. But as touching things to come, Solomon doth easily reconcile together the providence of God and man's deliberations, 
Deliberations touching things to come do agree with the providence of God. Pro. 16 9 We must use means.  the heart of man, saith he, doth invent his way, & the Lord directeth his goings*: Therefore we are not letted by the decree of God, but that we may provide for our life. For he which hath appointed the bounds and limits of our life, doth also minister cautions & remedies for preserving thereof.  

Fatal dangers.  Object. No danger shall hurt unless it be fatal or come by destiny, which can not be prevented by any remedies.  
An. But what if danger be not fatal with God, because he hath assigned the remedies to overcome them?  
Ob. We shall escape danger without any circumspection, if it be not fatal or appointed by destiny.  
An. But the Lord doth therefore enjoin thee to take heed, because he will not have it fatal to thee: the arts and skill of taking council and heed are inspired of God, that they may serve his providence: 
God's providence is garnished with her means.  God doth hide from us things to come, that we should prevent them as things doubtful. For the providence of God doth not always show itself naked, but after a sort clothed with her means.  
5 The events of the time passed do altogether depend upon it. 
Of things past.   
Object. Therefore neither theft, nor murder, nor adultery are committed, 
Why sinners are punished.  but the will of God cometh between. Why shall they be punished then?  
An. That man obeyeth God, who being taught by his word touching his will, doth strive to come thither whither he is called by him. Therefore cut-throats do not serve God, but they do rather obey their own wicked lust.  
Object. But unless he would, the theft should not be committed. 
God doth use evil instruments well.   
An. But it is not committed that he may be obeyed: and yet by doing evil we serve his just ordinance: because through the infinite greatness of his wisdom, he knoweth how to use evil instruments well, to do good.  
Object. Then God willeth evil.  
An. Not as it is evil. For all the evil is found in us: there is nothing in him but the lawful use of our wickedness.  
Ob. But God worketh by those which are evil.  
An. As stink in a dead carcase is caused by the sun beams, and yet they themselves stink not: 
A similitude.  so in an evil man the matter of evil is abiding: what pollution shall God draw to himself if he use his ministery at his pleasure?  
6 But to the end we may thereby gather most sweet fruit, 
All things come to pass by the disposition of God.  let us be assuredly persuaded that all things come to pass by the disposition of God, and that nothing happeneth by chance. Therefore let us always have an eye to him as to the principal cause of all things: & let us also behold the inferior causes in their places. 
All things fall out for the best to the faithful. Psal. 55.23. Zach. 2.8. Psal. 91.1. etc.  Secondly let us not doubt that the singular providence of God doth watch for our preservation, which will suffer nothing to come to pass, but that which may turn to our good & safty*.  
7 Furthermore all men are under his power, whether their minds must be won to good will as of the Egyptians 
* Exod. 3.21. : or their wickedness must be restrained, as of Achab 
* 1. King. 22.22. , Achitophel 
* 2. Sam. 17 6  etc. After this knowledge ensueth thankfulness of mind in the prosperous success of things: in adversity patience: & incredible security against the time to come.  

joseph. job. Gen. 45.8. & 50 20.  8 So joseph turned back his mind unto God, the cause of all things having forgotten the injury of his brethren*. So job doth not turn himself unto the Chaldeans, but doth comfort himself on this wise 
* job. 1.21. , The Lord gave, & the Lord hath taken away*.  
9 And yet we must not wink at the inferior causes. So a godly man will reverence God in benefits received, 
Inferior causes ought not to be contemned.  as the principal author, & will honour men as his ministers. If he suffer any loss either through negligence, or want of skill, he will think with himself that that was done by the will of God but he will also impute it to himself. In things to come he will reckon it as a benefit of God, if he be not deprived of the help of men, which he may use to his safety. Therefore he will neither play the sluggard in taking counsel, neither will he be slack in craving their aid, 
joab.  but yet he will principally commend and commit himself to the wisdom of God as did joab, 
* 2. Sam. 10.12.  that by the governance thereof he may be directed unto the right mark.  
10 Thence cometh the inestimable felicity of a godly mind. There be innumerable evils, 
We are beset on every side with dangers.  which beset man's life, which threaten as many deaths: amidst so many straits man shall be the most miserable of all, who being half dead in life doth draw forth a careful & languishing breath, 
A similitude.  even as if he had a sword continually hanging over his neck.  
11 But when that light of God's providence doth once appear to a man that is godly, he is now not only acquitted of, and delivered from that extreme carefulness and fear wherewith he was oppressed before: but he is also eased of all care. For he understandeth, that the father of heaven doth so contain all things in his power, doth so govern them by his only beck, doth so order them by his wisdom, that nothing doth come to pass but by his disposition.  
12 Object. But the counsel & purpose of God is not firm & stable, but it changeth according to the condition of inferior things. 
Gen. 6.6.  For it repented him that he had made man, 
* 1. Sam. 15.11  and that he had advanced Saul unto the kingdom, etc. *  
An. Repentance is no more in God then ignorance, or error, or weakness. 
Repentance can not be in God. 1. Sam. 15.29  He is not man that he can repent. *  
Que. What is meant then by the word repentance?  
13 An. Even the same which is meant by all other forms of speaking, which describe God to us after the manner of men, that they may submit and apply themselves to our capacity. For they do paint out GOD to us, not such a one as he is in himself, but such a one as he is perceived of us. Therefore he prosecuteth with one continual course that which he had foreseen, 
Note. No variableness in God.  allowed, decreed, from eternity, howsoever there appear in the sight of men a sudden change.  
14 Neither doth the holy history, when it reporteth that that destruction which was already denounced, was remitted to the men of Niniveh: * and that the life of Ezechias was prolonged after that it was told him he should die 
* Isa. 38.5.  show that the decrees of God were abrogated. 
joh. 3.10.  For God would not their destruction: but their amendment, that they might not be destroyed. Therefore though the denunciations do simply affirm, 
threatenings are conditional.  yet nevertheless it appeareth by the end itself, that they might contain in themselves notwithstanding a secret condition. Let us conclude with jesaias, The Lord of hosts hath determined, and who shallbe able to undo it? 
Isa. 14.26.  His hand is stretched out, and who shall turn it away?   

CHAP. XVIII. That God doth so use the service of wicked men, and doth so turn their minds to execute his judgements, that he himself remaineth pure from all spot.  

Whether sufferance be without the will of God. job. 1.22.  1 Ob. GOD will not evil, but doth only suffer the same to be done?  
An. Yea job saith, 
* 2. Kin. 22.10.  The Lord gave, the Lord hath taken away: as it pleased God so is it come to pass. God sent a lying spirit to deceive Achab. 
* jer. 50.25.  Nabuchadnezer is called the servant of God, etc. Therefore whatsoever is done it cometh from God.  
2 Furthermore the secret motions of the mind are turned to and fro, as it pleaseth God. 
The motions of the mind are ruled by God. Pro. 21.2.  
* Ezech. 7.26.  Therefore is it truly said, that God taketh the lip from the true speakers, and wisdom from the aged: 
* Ex. 8.15.  He hardened the heart of Pharaoh,  
Object. God suffereth the reprobate to be blinded by Satan, not that he willeth or commandeth it. 
The cause of hardening is both of God & also of man.   
An. The will of God is set down to be the cause of hardening the heart, which doth justly strike men with blindness and madness.  
Object. It is said in another place, that Pharaoh himself did harden his own heart.  
An. These two agree very well together, 
Note.  but in divers respects: God would have the heart of Pharaoh to be hardened, that his people might be delivered with greater glory. The will of Pharaoh came between, so that he is without excuse, neither can he seek for the cause of this evil any where else but in himself.  
3 Object. If nothing come to pass unless God be willing, there shall be two contrary wills in him: 
There be not two contrary wills in God. Note.  because he decreeth those things in his secret counsel, which he hath openly forbidden in his law.  
An. Neither is God contrary to himself, ne yet is his will changed, neither doth he feign that he will not that which he will: but whereas it is one and simple in him, it appeareth to us to be manifold, because by reason of the imbecility of our mind we do not comprehend how he will not have, and will have, one and the same thing to be done after a divers manner.  
4 Object. If God do not only use the service of the wicked, but also govern their counsels and affections, he shallbe the author of all wickedness: and therefore men are unworthily condemned if they execute that which God hath decreed: because they obey his will.  

God is not the author of wickedness.  An. It is evil done to mix the will of God with his commandment, which doth greatly differ from it, as appeareth by infinite examples. For although God meant to revenge the adultery of David when Absalon did lie with his father wives, * yet did he not command the wicked son to commit incest.  

2. Sam. 16.22. The will of God must be distinguished from his commandment. Ose. 8 4.  Quest. How do these things agree, that jeroboam reigned not by God, * and that he was appointed by him to be governor of the kingdom? *  
An. jeroboam did not reign by God, because the people could neither revolt from the family of David, but they must shake of the yoke laid upon them by God: 
* Ose. 13.11.  neither yet was God rob of his liberty, but that he might by this means punish salomon's unthankfulness. Therefore we see how God in not willing false breach of allegiance, 
1. Kin. 12.15.  will yet justly (to another end) falling away: * and how in one work as well the fault of man doth bewray itself, as the justice of God doth appear and shine clearly.    

THE SECOND BOOK OF THE INSTITUTION OF CHRISTIAN RELIGION.  
Of the knowledge of God the Redeemer in Christ, which was revealed first to the fathers under the law, and then afterward to us also in the Gospel.  

CHAP. I. That by the sin and falling of Adam all mankind was subject to the curse, and did degenerate from the first estate where original sin is handled.  
1 THE knowledge of ourselves consists in 2. things: 
The knowledge of ourselves consisteth in two things.  first, that considering what was given us in creation, and how bountifully God continueth his grace toward us, we may know how great the excellency of our nature should be, if so be it should continued sound, & that we may therewithal think upon this, that we have nothing of their own, but that we hold at the pleasure of another, all that which God hath bestowed upon us, that we may always depend upon him. secondly, that we may call to mind our miserable estate after the fall of Adam, the perceiving whereof, may truly humble us being confounded, all glory and confidence being thrown down. Thereby may be kindled a new desire to seek God, 
Our miserable estate after the fall of Adam.  in whom every one of us may recover those good things, whereof we are found altogether empty and void.  

The end of the knowledge of ourselves. The fruit of this knowledge is the submitting of ourselves. Ambition is natural.  2 The truth of God truly requireth this knowledge, which may both call us far away from all confidence of our own power, and may bring us to submission being destitute of all matter of boasting. Which rule we ought to keep, if we will come to the right mark both of being wise and also of doing.  
3 And because all of us are led generally with vain ambition, neither do we freely confess the miserable want of our own powers, hoping that to be enough, if having proclaimed war against vices, we endeavour with all our whole desire to do that which is honest, we must consider diligently what manner persons we were created: 
Note.  & what once we be at this day, that it may more easily appear thereby: first, what we own, and what is our duty: secondly, how great our strength is to do the same. 
The image of God.   
4 By that which goeth before it is evident that Adam was created after the image of God, namely, partaker of the wisdom, righteousness & power of God, 
Infidelity the first cause of misery.  But when he did rather believe the enticements of Satan, than God, from whose subjection he fell being unfaithful, not fearing the denunciation of fearful death, he was quite stripped out of all the gifts of God's grace: not gluttony, 
Man stripped out of the gifts of grace. Infidelity: Ambition Unthankfulness Stubborns.  but infidelity was in him the root of falling away. Hence issued ambition and pride, whereto unthankfulness was annexed. Thereby the gate was set open for ambition, which was the mother of stubbornness, that men having cast from them the fear of God, might run headlong, whither lust did carry them. 
* Rom. 8.22.   
5 It is no marvel if all mankind were corrupt: that is, did degenerate from his first estate, and became subject to the curse through the fall of Adam, seeing other natures do groan being after a sort deformed. This was called by the old writers, 
Original sin. Pelagius. Imitation Corruption is naturally in us. Psal. 15.7.  original sin.  
Object. The sin of Adam passeth into his posterity by imitation, not by propagation.  
An. It is proved by testimonies of scripture, that we bring corruption with us from our mother's womb: 
* job. 14.4.  For who can give a clean thing of that which is unclean? *  
6 Therefore the uncleanness of the parents is sent over into the children, that all without any exception may be polluted at their beginning. Because Adam was not only the progenitor, 
Adam the root of man's nature.  but also as it were the root of man's nature. That appeareth, first, by the comparison of Adam and Christ. * secondly because we are the children of wrath: 
Rom. 5.12  * last of all because that is flesh which is begotten of flesh. *  
7 Object. If the infection be resident principally in the soul, 
Eph. 2.5.  
* joh. 3.6.  than the father begetteth the soul. 
Whether the Father beget the soul.   
An. The Lord committed to Adam those gifts which he meant to bestow upon man's nature. Therefore when he lost them after he had received them he lost them not only for himself, but for us all. Who will stand about the conveyance of the soul, when he shall hear that Adam received no less for us, 
Note.  then for himself those ornaments which he lost?  

Pelagians  Object. It is not likely that the children draw corruption from godly parents, seeing they ought rather to be sanctified by their pureness. 
1. Cor. 7.14 Whence regeneration cometh.  *  
An. They descend not of their spiritual regeneration, but of the carnal, whereby cometh, guiltiness: but sanctification cometh from supernatural grace.  

Original sin what.  8 Therefore original sin is the heritable corruption of our nature powered out into all parts of the mind, which maketh us first guilty of the wrath of God, 
What be the works of the flesh. Gal. 5.19.  & then afterward it bringeth forth in us the works which are called in the scriptures the works of the flesh. *  
Object That is the bond of another man's sin. For we through the sin of Adam are made subject to the judgement of God.  
An. We do not bear the blame of Adam's fault being innocent, but we bear the blame of our own. For the punishment did not only range from him to us, 
We bear the blame for our own fault.  but the infection being dripped in from him, is resident in us, whereto the punishment is due by good right.  

All parts of the soul are corrupt.  9 For all the parts of the soul were possessed by sin, after that Adam fell away from the fountain of righteousness.  
Object. That corruption appertaineth unto the inferior appetite, 
Lombardus. Rom. 7.18  and only unto the sensual motions: because Paul saith that it is resident in the flesh. *  
An. Not properly, but because it doth more appear in the flesh. Yea Paul himself teacheth that nothing is clean from the deadly infection thereof, either in the understanding, or in the will. Which appeareth more plainly by the renewing, 
Eph. 4.13.  which comprehendeth a perfect reforming of all the parts. 
* Rom. 12.2 Rom. 87.   
10 Object. God might have provided better for our salvation, if he had prevented the fall of Adam. 
Our fall is of ourselves   
An. Godly minds must loathe such bold curiosity. Our fall must be imputed to the corruption of nature: which the preacher did diligently note. This I know that God made man righteous: but they have sought to themselves many inventions. 
Ecclesiast. 7.30.  *  
11 Therefore we say that man is corrupt through natural corruption, 
Sin is a certain quality coming from some other thing Eph. 2.3.  yet such as did not flow from nature. For it is rather a quality coming from some other thing which happened to man, then asubstantiall property which flowed from the beginning. Whereupon we conclude with Paul, * that all we are by nature the children of wrath.   

CHAP. II. That man is now spoiled of freedom of will, and subject to miserable bondage.  
1 NOW it resteth that we do more narrowly discuss, 
How far we be rob.  whether we be despoiled of all liberty, since we be brought into this bondage: & if any piece remain, how far the force thereof reacheth. 
A Caution.  We must deal wisely here: for if we say that man is deprived of all righteousness, he will forthwith thereby take occasion to become sluggish: if we ascribe to him even but a very little, he will straightway be overthrown with rash confidence. 
The Philosophers hold that there be three powers of the soul as understanding   
2 Therefore let us consider, (seing that we said a little before, that the powers of the soul were placed in the mind and heart, as understanding and will) what they both are able to do. The Philosophers make three powers of the soul, 
Sense Will.  understanding, sense, and will or appetite, and they think that the reason of man's understanding is sufficient for right government: that will is in deed provoked by sense unto evil, but yet it hath free choice, and that it cannot be hindered, but that it may follow reason as a guide: finally that virtues and vices are in our power.  
3 Moreover some of them broke out into such licentiousness, that they did boast, that it is indeed the gift of the Gods that we live: but our own that we live well, and holily. They erred greatly therein.  

divines.  4 The Ecclesiastical writers, though they drew nearer to the truth, did notwithstanding speak too philosophically touching this matter, 
What free will is.  attributing to man free-will, which they do commonly define thus, that it is a power of reason to follow that which is good: being assisted by grace: and evil when it ceaseth.  
5 And they are commonly wont to make subject to free determination indifferent things, which, do nothing appertain unto the kingdom of God and to refer true righteousness unto the special grace of God, and spiritual regeneration. Therefore they reckon up a manifold will: the first sensitive, the second natural, the third spiritual: they teach that the two former are free for man, and that the third is the work of the holy ghost in man.  
6 Wherein they gave too much to man's power, and also they took too much from the grace of God which they divide into grace working and working together. 
The grace of God is double working and working together.  By the former we will that which is good effectually: the latter followeth the good will of man and helpeth it.  
7 Man is said to have free-will thus, 
We do evil willingly not by constraint.  not because he hath free choice of good as well as of evil, but because he doth evil willingly without constraint. That is very well, but to what end was it to give so proud a title to so small a matter? 
The fathers.   
8 But and if the authority of the fathers do move us: they have in their mouths continually this word, but they declare therewithal what account they make of the use thereof.  
9 For sometimes they teach that man being spoiled of the strength of free-will, doth fly to grace alone: sometimes they furnish him with weapons of his own.  
10 But to omit the opinions of other men, if we shall more narrowly seek for the truth in considering man's nature, as every man is thrown down with the feeling of his own calamity, poverty, nakedness, reproach, so he hath best profited in the knowledge of himself, 
Who hath best proficed in the knowledge of himself. True humility.   
11 Furthermore, that shallbe true humility, when he doth in deed perceive himself to be such a one, as hath no refuge but in humility.  
12 But that the order of our speech may proceed according to that distinction whereby we divided man's soul into understanding and will, 
What we can do by understanding.  let us in the former place discuss the force of understanding.  
13 We see what it can do either in earthly things or in heavenly things: I call these earthly things which appertain not to God or his kingdom, 
Earthly things  but are contained within the bounds of this life: as policy, government of household, 
Heavenly things.  all manual sciences, liberal arts: I call the pure knowledge of God, the order of true righteousness, and the mysteries of the kingdom of heaven, heavenly things: as also the knowledge of the will of God, & the rule of ordering the life according to the same. Of the former we must confess thus: because man is a fellowly creature, he is bend also by natural inclination to preserve that fellowship: & therefore we see that in the minds of all men there be certain general impressions of a certain civil honesty and order. 
What man's understanding can do in heavenly things.   
14 We may see that in liberal arts and manual, to learn which there is in us all a certain aptness. Moreover we have a certain strength of natural force and a certain facility to invent some new thing in every art, or to amplify & pullish.  

We have a certain aptness to learn the arts. Natural force.  15 And yet let us not in the mean season forget that these are most excellent good things of God's spirit, which he bestoweth upon whom he will to the common good of mankind.  

Exod. 32.2. & 35.30.  16 For if it were requisite that the knowledge which was necessary for the garnishing & framing of the temple should be instilled into Beseel and Oliab * by the spirit of God, no marvel if it be said that the knowledge of those things which are in man's life most excellent (as law and physic) be imparted to us by the spirit of God.  
Quest. What fellowship have the wicked with the spirit which are altogether strangers from God? For the spirit of God dwelleth in the faithful alone.  

The spirit of sanctification. is in the faithful alone.  An. That must be understood of the spirit of sanctification, whereby we are consecrated to be temples to God himself. And yet nevertheless, he replenisheth, moveth, quickeneth all things by the power of the same spirit, and that according to the property of every kind, which he hath given to it by the law of creation.  
17 Object. But some excel in quickness of wit, some surpass in judgement, some have a more nimble mind to learn this art or that.  
An. In this variety God setteth forth to us his grace, 
The gifts of God are divided.  lest any man challenged to himself as being his own, that which floweth from his mere liberality. Thereby we see some marks of the image of God remaining in man, which distinguish him from other creatures. 
Certain gifts remain in man.   
18 Now we must declare what man's reason doth see, when he is come to the kingdom of God, to that spiritual sight: which consisteth principally in three things: to know God: to know his fatherly favour toward us wherein our salvation consisteth: 
In spiritual things  and the way to frame the life according to the rule of the law. In the first two, & also properly in the second, the most witty men are blinder than moles.  
19 john teacheth this most excellently, 
john. 1.4. joh. 15.1.  * when he writeth that life was in God from the beginning, and that life which was the light of men: that this light shineth in the darkness, and the darkness comprehendeth it not. It was the especial revelation of the father, 
Mat. 16.17.  that Peter knew Christ.  
20 Therefore when Moses hitteth the people in the teeth with their forgetfulness, he noteth notwithstanding therewithal, that they could none otherwise be wise in the mysteries of God, 
Deut. 19.2.  save only through his benefit and goodness. Thine eyes, saith he, have seen these signs, 
Man understandeth the mysteries of God by reason of his illightning.  and these huge wonders: and the Lord hath not given thee an heart to understand, neither ears to hear, nor eyes to see. Whereupon we do easily conclude, that man hath as much power to understand the mysteries of God, as he shall be illuminate by his grace.  
21 Object. God provideth for this blockishness or ignorance, when by the doctrine of his word, he directeth man's understanding thither, whither it could not come without a guide.  
An. David had the law wherein all wisdom is comprehended, and yet being not therewith content, 
Psal. 119.18.  he desireth to have his eyes opened, that he might consider the mysteries of the law. *  
22 The knowledge of ordering the life aright remaineth: 
Ordering of the life.  though by the law of nature we can somewhat discern good from evil, yet it shall come to pass thereby, that man's mind being guilty before God, 
Rom. 2.14.  may be made without excuse. *  
23. Because we see those things which are good & we allow them, we follow the things which are worse.  

2. Cor. 3.5. Will.  24 We must conclude with Paul, that we are not fit of ourselves, to think any thing of ourselves, as of ourselves. *  
25 The weakness of man's reason is so great.  
26 Furthermore, will, wherein the freedom of will standeth chiefly must be considered in divine matters and in human matters. 
Sect. 6. c. 4. lib. 2.   
27 Our will hath no power at all in divine matters, 
Phillip 2  because it is proper to God alone to give both to will, and also to finish.  
Object. Paul saith that he would good, but he cannot accomplish it. 
* Rom. 7.15.  Therefore man hath of himself to will that which is good.  
An. Paul speaketh not of the natural man, but of him that is regenerate. For he addeth, I am delighted in the law according to the inward man: but I see another law in my members resisting the law of my mind. 
Rom. 7.22  *   

CHAP. III. That there cometh nothing from the corrupt nature of man, but that which is damnable.  
1 THEREFORE it appeareth plainly by the titles which the scripture giveth man, 
The whole man is corrupt. joh. 3.6.  that he is corrupt in both parts: because he is said to be flesh borne of flesh, 
* Rom. 8.6  and the affection of the flesh is death. *  
Object. The word flesh appertaineth only to the sensual and not to the superior part of the soul.  
An. Christ's argument is otherwise, that man must be borne again, because he is flesh, 
joh. 3.6. Regeneration according to the mind  * he did not command him to be borne again according to his body, but according to the mind.  
2 Therefore in vain we do seek for in man either integrity, or understanding, or fear of God.  
3 Object. But in all ages there have been some which during their whole life have been bend unto virtue, having nature for their guide.  
An. God bridleth by his grace the evil affections of men, 
Who have been bend to virtue having nature for their guide Why God bridleth the evil.  so much as he seethe expedient for preservation of the generality of things. Hereby some are kept back with shame, some with fear of laws, lest they break out into many sorts of filthiness.  
4 Object. The doubt is not yet answered. For we must either make Camillus like Catiline, or else we shall have an example in Camillus that nature, if it be framed by diligence, is not quite void of goodness. 
A Dilemma.   
An. The special grace of God gave that to the one which it denied to the other. 
1. Sam. 10.6.  We see that in Saul whom God made a new man. *  

The slavery of sin.  5 Therefore because the will is holden fast bound by the slavery of sin, it cannot move itself to that which is good, much less apply itself thereto. For such a motion is the beginning of turning to God, 
The beginning of conversion cometh of God jer. 31.18. Note.  which is wholly attributed to the grace of God in the scripture, notwithstanding the will remaineth which maketh haste unto sin, with a most earnest affection. This is well set down by Bernard that it belongeth to man to will: to corrupt nature, to will that which is evil: to grace, to will that which is good. 
We do evil of necessity not being constrained.  Whereupon it followeth that men are drawn unto evil by necessity of will, and yet they are not constrained to commit it.  
16 It appeareth more plainly by the contrary remedy of God's grace, how great the corruption of our nature is. 
An argument drawn from regeneration.  For seeing the Lord doth of his pure grace give us what good thing soever is in us: it followeth that man's mind is in his own nature devoid of all goodness. For that cause it is said, that he which hath begun in us a good work, will finish it until the day of jesus Christ. 
Ph. 4.6. & 2.13  *  
Object. The Lord beginneth that which is good, because the will being of itself weak, is helped.  
An. The spirit saith otherwise, I will give you, saith he, a new heart: I will put a new spirit in the midst of you: and I will take away the stony heart out of your flesh, & I will give you a fleshy heart, & I will put my spirit in the midst of you, and I will make you walk in my commandments. 
Ezech. 35.26  *  
7 Object. Will being turned away from goodness by nature, is converted by the power of God alone, but being prepared it hath an office and part in doing.  

Ad. Bonifa. ep. 106  An. Augustine teacheth that grace goeth before every good work, but so that will doth accompany it, not lead it: that it cometh after as a waiting man and not as a foregoer. Therefore he attributeth no praise of good works to man's will.  
Object. Grace can do nothing without will, neither can will do any thing without grace.  
An. As if the will itself did not work by grace, 
Note.  For the Lord preventeth him that is unwilling, that he may be willing: and followeth the willing that he may not will in vain.  
8 Therefore there can no will be found which is inclined to good save in the elect. 
Election.  But the cause of election must be sought without men, 
There is no will unto goodness save only in the elect.  whereby it is proved, that man hath not of himself a right will but that it floweth from the same good pleasure, whereby we are elect before the creation of the world. There is also another reason, for seeing the beginning of willing and doing well cometh from faith: & faith is the gift of God: 
Faith.  it followeth that it is of mere grace, when we begin to will that which is good, being inclined and bend naturally to evil.  
9 Thence come the prayers of holy men: let him incline our heart unto himself, saith Solomon, that we may keep his commandements*. And David beseecheth God to create a clean heart in him*. 
Rom. 8.58. Psal. 51.12.   
Object. Such prayer is a sign of a godly & holy affection.  
An. Though David had already repent in part yet he compareth his former state with that sorrowful fall, which he had tried. Therefore taking upon him the person of a man estranged from God, he doth for good causes desire to have those things given him, which God giveth to his elect in regeneration. Therefore being like to a dead man, he desireth to be created a fresh. Christ teacheth that manifestly by the similitude of a vine, 
A similitude. joh. 15.1.  where he concludeth, without me ye can do nothing.  
Object. The juice is now included in the branch, and also force to bring forth fruit, and therefore it taketh not all from the earth, or from the first root, because it bringeth some thing of her own.  
An. But Christ meaneth nothing else, but that we be dry wood and nothing worth, when we be separate from him.  
10 Object. God moveth the will, but it is afterward in our choice either to obey, or to resist the motion.  
An. Yea he moveth it so effectually, that it must needs follow.  
Object. chrysostom saith, whom he draweth, he draweth him being willing. Therefore God reacheth out his hand & waiteth to see if it may please us to be helped by his help.  
An. Such was the state of man whiles he stood: but after his fall, the doctrine of Christ is true*, No man cometh to me, 
joh. 6.45.  unless the Father draw him.  

Perseverance is the gift of God.  11 As touching perseverance it is not to be doubted but that it ought to be counted the free gift of God.  
Object. It is given according to desert, as every man hath showed himself not unthankful to the first grace: because it is in our hand to choose or refuse grace when it is offered.  
An. God heapeth upon his servants new graces, because when he liketh the work which he hath begun in them, 
God's liberality. Phil. 2.13.  he findeth in them somewhat whereon to bestow greater graces, whence that doth come. To him that hath shall be given*. Also God worketh in us both to will and to accomplish, after his good pleasure.  
Object. God worketh, we work together. Because after that we have given place to the first grace, our endeavours do work together now with the grace following.  
An. That is, after we be once tamed, 
How we work together.  & brought by the power of God to the obedience of righteousness, we go on willingly, and we are bend to follow the working of grace, this is true. Not that man taketh of himself somewhat whereby to labour with the grace of God.  
12 Object. I have laboured more than they all, saith Paul, not I, but the grace of God with me. Therefore he laboured together with the grace of God.  
An. He ascribeth the whole praise of the labour to grace alone, by that correction, It is not I, saith he, which have laboured, but the grace of God which was present with me.  
13 Augustine saith * that the grace of persisting in goodness was given to Adam, if he would: 
Lib. de correp. & grati. cap. 2. Note  but it was not granted to him to will that he might be able: that it is granted to us both to will and also to be able. It was the first liberty to be able not to sin: ours is greater, not to be able to sin.  
14 Object. Will is not taken away by grace, 
Whence the grace of perseverance cometh Epist. 105.  but it is changed from evil to good, and is helped when it is good, saith Augustine.  
An. His meaning is only this, that man is not so drawn that he is carried as it were by outward force and violence without the motion of the heart: but that he is so affected and moved within that he obeyeth with his heart   

CHAP. FOUR How God worketh in the hearts of men.  

Man's captivity.  1 IT is sufficiently proved that man is so held captive under the yoke of sin, that he cannot of his own nature either aspire by desire, or by diligence travel to goodness.  
Quest. There remain two doubts to be unfolded, the first whether we sin willingly, when we are made slaves of the devil: the second, whether in evil works we ought to attribute any thing to God? 
Two doubts.   

A similitude. The condition of man's will.  An. As touching the first, Augustine compareth man's will to an horse that waiteth his masters pleasure, God and the devil to riders or horsemen. If God sit upon it he ruleth it well like a skilful rider. But if the devil possess it, he carrieth it headlong unto death over steep down places, like a wanton rider. So the will followeth Satan being bewitched with his enchantments.  
2 But far other is the order of Gods working in such things. Which that it may appear more plainly, 
diverse ends of one action.  let us take the calamity which was brought upon job by the Chaldees for an example. It is the Lords purpose to exercise by calamity the patience of his servant: Satan endeavoureth to drive him into despair: the Chaldees study contrary to equity to get gain by that which is another man's. Therefore one and the same fact is assigned to God, to Satan, & to man, but the variety in the manner & end causeth, that therein appeareth the justice of God to be without fault, & that the wickedness of Satan and man bewrayeth itself to their reproach.  

Lib de praedest.  3 Object. Augustine saith that hardening and making blind doth appertain, not to the working of God, but unto his foreknowledge.  
An. Augustine himself holdeth, 
Lib. contra Lulianum.  that sins are not only by the sufferance or patience of God, but also by his power, 
Will and sufferance in God.  that by this means former sins may be punished. Therefore he forseeth evil, he hath suffered it, and he would it: which is done two manner of ways. First he maketh blind having taken away his light, and maketh men's hearts stony, having taken away his Spirit. Secondly to execute his judgements by the minister of his wrath Satan, he doth both direct their counsels whither he will, and he provoketh their wills, and strengtheneth their endeavours.  
4 After the first way this seemeth to be spoken. He taketh away the lip from those which speak truth, & he taketh away reason from the elders*: 
Ezech. 7.26.  according to the latter: I will harden the heart of Pharaoh, that he may not hear you, 
Exod. 4, 21. & 7.  and let the people go*.  
5 Furthermore it shall appear sufficiently even by one place that the ministry of Satan doth come between to prick forward the reprobate, so often as the Lord appointeth them hither or thither by his providence. For it is often said in Samuel, that the evil spirit of the Lord, or the evil spirit from the Lord, either caught or let go Saull*. 
1. Sam. 16.14 & 18.10 & 29.9. 2. Thes. 2.9  Also we must add that which Paul teacheth, that the efficacy of error and seducing is sent of God, that they may believe lying, which have not obeyed the truth.  
6 Hitherto we have handled those actions which appertain unto the spiritual life, wherein we have seen the weakness of will: 
Will can do nothing in bodily things.  let us now see what liberty man hath in those actions which are neither just of themselves, nor yet corrupt, and do rather appertain unto the bodily life. Surely if we weigh with our own understanding the administrations of outward things, we shall nothing doubt that they are so far placed under man's will, but if we give ear to so many testimonies which cry that the Lord doth also govern our minds in these things, they shall enforce us to make our will subject to the special motion of the grace of God, who did reconcile the wills of the Egyptians to the Israelites, 
God bendeth the wills of men.  that they should lend them all precious things*? Neither would jacob surely have said of his son joseph (whom he thought to have been a profane Egyptian) God grant that you may find mercy in the sight of this man 
* Gen. 43.14. . 
Exod. 11.5.   
7 Object. These are particular examples, to the rule whereof all things in general ought not to be reduced.  

Election is not free.  An They prove sufficiently that so often as God will make a way for his providence, he doth bend & turn the wills of men even in outward things, and that their choice is not so free, but that the will of God hath power over the same. 
Experience.  Also daily experience doth teach, that judgement doth often fail even in matters which are nothing intricate: the mind fainteth even in things that are not hard: again counsel is sometimes ready in most hard matters, in dangerous matters the heart and mind get the victory of all straits. Solomon interpreteth that, that the ear may hear, that the eye may see, the Lord maketh both*. 
Pro. 20.12   
8 Object. We must esteem the power of man's will by the event of things.  
An. Yea the power whereof we speak must be considered within man, and not measured by the outward success.   

CHAP. V A refutation of the objections which are wont to be brought for the defence of free-will.  
1 WE have spoken enough of the thraldom of man's will as it may seem, unless they which go about to carry him headlong with a false opinion of freedom, did set certain reasons of theirs against us, being partly absurd, & partly confirmed by certain places of Scripture ill understood to the overthrowing of our opinion we will beat back both engines in order.  
Object. If sin be of necessity, 
Of absurdities. Pelagius. Sin is both of necessity & also voluntary  it ceaseth now to be sin: if it be voluntary then it may be avoided.  
An. Sin is both of necessity, and also voluntary: because men being become bond slaves of sin after the fall of Adam, can will nothing but that which is evil.  
2. Object. Unless both virtues and also vices proceed from the free election of will, it is not meet that man should either be punished or rewarded. 
Aristotle.   
An. These are not like. 
Punishments are of desert.  For we are by good right punished, from whom the fault and blame of sin doth flow: but rewards are of grace. So Augustine, 
In Psal. 70.  * If thou have thy due, thou must be punished. What is done then? God hath not repaid to thee punishment, 
Rewards of grace.  but he giveth thee grace which was not due.  
3 Object. If this be not the power of our will, 
Note.  to choose good or evil, either all those which are partakers of the same nature should be evil, 
Chrysost. 2. Hom. in Genes. All are evil by nature.  or all of them should be good.  
An. We should all be evil, but it cometh to pass through the mercy of God that all continue not in wickedness.  
Quest. Whence cometh such a difference that some continue until the end, and some faint after they have begun to run?  

Perseverance the gift of God  An. Perseverance is the gift of God. God upholdeth the former by his power, that they may not perish: he giveth not like power to the latter, that they may be testimonies of man's inconstancy.  

The cause of falling  4 Object. Exhortations shallbe made in vain, admonitions shall be superfluous, reprehensions ridiculous, unless it be in the power of a sinner to obey.  

Whether admonitions be superfluous. joh. 15.5.  An. No truly, for though Christ affirm that we can do nothing without him*, doth he therefore less reprove those which did evil without him? Let us say with Augustine, O man in commandment learn what thou owest: in correction, that thou hast it not through thine own fault: in prayer whence thou mayst receive that which thou wilt have. 
Lib. de cor. & gra.   

Note.  5 Object. Then to what end serve exhortations?  

2 3 The fruits of exhortations.  An. If the wicked despise them with an obstinate heart, they shall be a testimony against them.  

Hardness of heart must not be imputed to God but to men.  Quest. But what can the silly man do when softness of heart which is necessary to obedience, is denied him?  
An. Why doth he turn his back, when as he can ascribe the hardness of his heart to none but to himself? But the principal profit must be considered toward the faithful, in whom as the Lord worketh all things by his Spirit, so he omitteth not the instrument of his word.  
Quest. Why are they now put in mind of their duty, seeing they are directed by the Spirit of God? why are they stirred up by exhortations, seeing they can not make haste, but with the Spirit?  
An. O man who art thou that prescribest God a Law. If he will have us to be prepared by exhortations to receive grace, 
How God worketh in the Elect.  what canst thou backbite in that dispensation? God worketh two manner of ways in his elect: inwardly by his Spirit: 
2. Cor 2.10.  outwardly by his word, which is to them a sweet savour unto salvation: as it is to the reprobate the savour of death unto death*.  
6 They gather together on an heap many testimonies of Scripture that they may oppress us if not by weight, yet by number. 
Of testimonies of Scripture.  Which that we may the better understand, 
1. The ends of commandements.  we will divide them into commandments, promises & threatenings. And commandments into those which require turning unto God, and which speak simply of keeping the Law: or which command us to continued in the grace received. Let us entreat of all in general, and then we will descend unto the forms themselves.  
Object. If God command those things which we can not perform: 
1. Why conversion is commanded.  If he forbidden those things which to avoid is not in our power, doth he not mock us?  
An. No truly, but this cometh to pass, that when we know our own weakness, we shall more earnestly embrace faith, whereby those things shall be given us which we want.  
7 Quest. But to whom can this seem to be a thing like to be true, that God hath appointed a law for logs and stones?  
An. Neither doth any man go about to persuade that. For neither are the wicked stones or stocks, when being taught by the Law, that their lusts are contrary to God, they are made guilty through their own testimony: 
Men are not stocks or stones.  or the godly, when being put in mind of their own weakness, they fly to grace.  

Of the form of commandments  8 That shall appear more evidently by reckoning up the three forms of commandments.  
Object. The Lord commandeth often both in the Law, and also in the Prophets that we be turned unto him.  
An. And the Prophet singeth another song. Turn me O Lord and I shall be turned*. 
joe. 2.12. jer. 21.18.  For after thou turnedst me I repented.  
Object. He commandeth us to circumcise the foreskin of our heart.  
An. But by Moses he denounceth that that circumcision is made by his hand*.  

Deut. 10.16.  Object. He requireth newness of heart.  
An. But he witnesseth in another place that he giveth it. And that which God promiseth (as saith Augustine) we do not by will or nature, but he doth it by grace. The second kind of commandments are simple, wherein we are commanded to worship God and to obey his will: 
Lib. 3. de Doct. Christ. Note.  innumerable places do witness, that all that is his gift what righteousness, holiness, godliness, or pureness soever can be had. 
Of the simple commandment  Of the third kind, that the faithful continued in the grace of God, Paul teacheth whence they must fet that strength of constancy, saying, That which remaineth brethren be strong through the Lord*. 
Of continuing in grace. Act. 13.42. Eph. 6.10. Zach. 1.13.   
9 Object. We bring with us our own strength, and God helpeth our weak endeavours. Because it is said, Turn unto me, and I will be turned unto you.  
An. That is I will be merciful unto you. For it is the work of God alone to turn us unto him.  
10 The second order of arguments entreateth of promises.  
Object. Seek good and not evil, and ye shall live 
* Deut. 21.1. , 
jer. 4.1.  etc. We are mocked if will be not in our power.  
An. We have such a will by the Spirit of God. Whereby it cometh to pass that promises are not superfluous.  
11 The third form is concerning threatenings. 
We will that which is good by the Spirit.   
Object. Amalec and the Chananite are before you, with whose sword you shall fall, because you would not obey the Lord 
* jer 7.13. . 
Concerning threatenings Num. 14 43.  Because I have called you and you have not answered, I will do to this house as I did to Silo. To what end serve such upbraydinges, unless they had had free will?  
An. It is not in man's power, who is subject to the lordship of sin, to hearken to the voice of God, 
Man hath not free will to hearken to the voice of God.  which thing proceedeth from natural corruption. Therefore man shall be always the first author of his own destruction.  
Object. Paul saith, quench not the Spirit: 
1. Thes. 1.19.  therefore it is in their will to foster the light which is offered them.  
An. This diligence cometh from God alone. And by granting that is applied to us, which belongeth to God, whereupon john saith, Whosoever is of God he saveth himself *. 
1. joh. 5.18.   
Object. That is, because we are saved partly through the power of God, and partly through our own power.  
An. As if we had not this keeping from heaven.  
12 Ob. Moses saith*, The commandment which I command thee, 
Deut. 10.11.  is in thy mouth, and in thine heart, that thou mayst do it.  
An. I grant, when the Spirit of God, whereof we are made partakers through the Gospel, shall imprint it in our hearts. 
Rom. 10.8  So doth Paul expound it*.  
Object. Paul doth violently draw those things to the Gospel, which were spoken concerning the commandments alone.  
An. If Moses spoke of the commandements alone, he puffed up the people with a most vain confidence. For what other thing should they have done, but have run headlong, if they should have attempted the observing of the Law by their own strength, as being not hard for them.  
13 Ob. I will go to my place saith the Lord*, until they put in their hearts, 
Osec. 5.14.  and seek my face: therefore the people being forsaken of God could turn unto God of their own nature.  
An. By the departing of the Lord is meant the removing of prophesying: 
What is meant by the ●●par●ing of the ●ord.  to behold what men will do, doth signify that he doth exercise them with diverse afflictions for a time, keeping himself close, and as it were dissembling. Therefore the whole scripture is against that, that we can turn unto God without his spiritual grace.  

Why our good works are called ours.  14 Object. Good works are called ours: and we are said no less to do that which is holy & acceptable to the Lord, then to commit sin. But and if sin be worthily imputed to us, surely there must somewhat in righteousness be assigned to us.  

Note.  An. We call it our bread, which we beseech God to give us.  
Object. The Scripture doth often affirm that we ourselves do worship God, keep righteousness, and obey the Law: how should these things be attributed to us, unless there were a certain communicating of our industry with the power of God.  
An. The Saints observe righteousness, when they do willingly follow the Spirit which draweth them. For when God erecteth his kingdom in them, he bridleth their will by his Spirit, that it may not be carried with wandering lusts, 
The faithful do voluntarily follow the Spirit which draweth them.  that it may be inclined unto holiness: lest it faint, he confirmeth it by the power of his Spirit.  
15 Furthermore though all that goodness which is in the will, doth proceed from the mere instinct of the Spirit, yet because to will is in us naturally, 
To will is in us naturally.  we are not without cause said to do those things, the praise whereof God doth by good right challenge to himself. First because that is ours which he worketh in us, so that we do not understand it to be of ourselves. Secondly because it is our study and industry which is directed to good.  
16 Object. It was said to Cain: His appetite shall be under thee, & thou shalt reign over him. Therefore it is evident that there should not be in his mind such force of sin as should get the upper hand, if he would labour in taming it.  
An. That was spoken concerning Abel. For God in that place reproveth the envy which Cain had conceived against his brother, & also his unthankfulness, in that he could not abide his brother though he were subject to him. But let it be so, 
A grant.  let God speak of sin. He doth either promise that which he denounceth, or else he commandeth. If he command, it doth not follow that he can fulfil the commandment. If he promise that Cain shall have the upper hand, where is the fulfilling of the promise, seeing he sunk down under sin, over which he ought to have borne rule?  
Object. It includeth a secret condition, as if he should say, that he should have the victory if he would strive.  
An. Therefore it shall be a commanding speech if this dominion be referred unto sin, wherein is defined not what we are able to do, but what we ought to do.  
17 Object. The Apostle saith, that salvation is not of him that willeth or of him that runneth, but of God that hath mercy. Therefore there is somewhat in the will and endeavour, which being helped by mercy, doth not want prosperous success*.  

Rom. 9.16.  An. We will, and we run, but not as it becometh: therefore we have recourse unto the mercy of God. It is so expounded in another place 
* Epist. 107 ad vitalem . And Augustine also doth so expound it. 
Tit. 3.4.   
Object. Paul calleth men Gods fellow labourers 
* 1. Cor. 3.9 .  
An. That is restrained unto the ministers alone. And he calleth those fellow labourers, not which bring any thing of themselves, 
How we work together.  but because God useth their industry, after that he hath made them fit and hath furnished them with necessary gifts.  

Ecclesiast. 15 14  18 Object. Before man is set life & death, good and evill*.  
An. That is understood of the creation of man.  
19 Quest. What meaneth the parable of the traveler, whom the robbers did cast out in the way half dead, save only that man is not so lamed by sin, but that he keepeth still some remnants of his former good things?  

The use of Allegories.  An. Allegories must not proceed beyond the rule of the Scripture. But in that place man's strength is not handled. Furthermore the word of the Lord doth teach that man is quite dead, as concerning the respect of blessed life*. 
Eph. 2.5. & 5 14  Therefore let the truth remain sure and certain to us, that the mind is so estranged from God that it conceiveth and goeth about nothing but that which is wicked: 
The conclusion.  that the heart is so besmeared with the poison of sin, that it can breathe out nothing but corrupt stinch.   

CHAP. VI That man being lost must seek redemption in Christ.  
1 SEeing all mankind is perished in the person of Adam, and is fallen from life to death, all that whole knowledge of the Creator should be unprofitable, unless faith also should succeed, setting before us God to be our father in Christ. Therefore we must come to that of Paul*, Because the world through wisdom knew not God in the wisdom of God, it pleased God through the foolishness of preaching to save those that believe. It is eternal life to know the Father, & jesus Christ whom he hath sent 
* joh. 17.3. . 
1. Cor. 1.21   
Object. The saying of Christ must be restrained unto the preaching of the Gospel.  
An. That reason was common in all ages & nations, 
Christ the reconciler.  that they which are pronounced to be the children of wrath, and accursed, cannot please God without a reconciler.  
2 And therefore God did never show himself favourable to the old people, neither did he ever put them in hope of grace, without the Mediator. The blessed & happy estate of the Church was always grounded in the person of Christ. 
No grace with out the mediator.   
3 Because both the first adoption of the elect people, and the preservation of the Church, the deliverance thereof in danger, and the gathering of it together after it was scattered did always depend upon the grace of the Mediator: neither was all the hope of the godly ever reposed any where else but in Christ*. 
Gal. 3.16.   
4 For that cause God would have the jews to be instructed with many prophecies, that to seek for their deliverance, they might turn their eyes directly unto Christ. Neither could (how so ever they had filthily degenerate) the remembrance of that principle be at any time quite abolished, that God would be the deliverer of his Church by the hand of Christ, 
A principle most necessary  as he had promised David: and that by this means only the covenant should be firm whereby God had adopted his children: hence came the song of the children, Osianna to the son of David*. 
Mat. 21.9.    

CHAP. VII. That the Law was given not to hold still the old people in it, but to nourish hope of salvation in Christ until his coming.  

Why the Law was given. The use of Ceremonies is ridiculous without Christ.  1 WE may gather by that which goeth before that the Law was given therefore, that it might keep their minds waiting until the coming of Christ. That appeareth by the remembrance of the covenant often repeated, by the ceremonies, sacrifices, washings, the end of adoption, and the right of the priesthood, the use whereof should be ridiculous without Christ.  
2 The same may be concluded out of that princely dignity which was erected in the family of David, and also out of the very moral Law: which as Paul witnesseth, was as it were a schoolmaster to lead the jews unto Christ, who is called the end of the law to salvation to every one that believeth. * 
1. 2. 3. 4. 5. 6. 7. 8. Gal. 3.24.   
3 Otherwise the perfect observing of the law were necessary that we might be acceptable to god, & that we might obtain eternal life. For the Lord abhorreth all unrighteousness. Therefore seeing that such perfect observing of the law doth pass our strength, all hope of salvation being cut off, 
The end of the law.  death doth assuredly hung over our heads. Therefore being thrown down through it by our own misery, we are stirred up to crave pardon.  
4 Object. The Lord should mock us, if he should make a show of felicity, whereas in the mean season the entrance thereunto is shut against us.  
An. Though the promises of the law be conditional, and depend upon the perfect obedience of the law, which can be found no where, 
Conditional promises.  yet they are not given in vain. For by this means it cometh to pass that we have recourse unto Christ, who not refusing our obedience being but half perfect, 
Christ is our perfection.  and pardoning that which is wanting of perfect fulfilling, he maketh us to reap the fru●t of the promises of the law, as if we ourselves had fulfilled the condition.  
5 And it appeareth that the observing of the law is unpossible. 
The observing of the law is unpossible. 1. King. 8.46 Psal. 143.2. Gal 3.10. &. 5.7  For no man hath ever attained unto the perfect mark of love: there is none in whom concupiscence is not found.  
Object. We should do God injury, if we should say, that he commandeth more than the faithful are able to perform through his grace.  
An. God could if he would exalt man unto angelical pureness, but he neither hath done it, neither will he do it: because he hath said otherwise in the scripture.  

The use of the moral law is three fold  6 But to the end the whole matter may appear more plainly, let us briefly gather in a short order the office and use of the moral law (as they call it.) And it is contained in three points: the first, that when it showeth the righteousness of God, it condemneth every man of his own unrighteousness. 
Rom. 7.7. A similitude.  *  
7 For the law is like to a looking glass, wherein we behold our weakness, and by reason of this our iniquity: last of all, by reason of both the curse. * This is the end whereto the saying of the Apostle tendeth, 
Rom. 3.20.  that by the law cometh the knowledge of sin. *  
8 And whereas the iniquity and condemnation of us all is sealed by the testimony of the law, it is not done therefore that we may sink down thorough despair, but that every mouth may be stopped, and that all the world may become bound unto God. 
Rom. 3.19. &. 11 32.  *  
9 Furthermore, though this office of the law do properly appertain unto the faithful, 
The use of the law toward the wicked.  that being convict of their own infirmity, they may seek medicine in Christ: yet it shall be common to the wicked also, that they may be made without excuse before God.  
10 The second office of the law, is, that they which are touched with no care of that which is just and right, unless they be enforced, may, when they hear the sharp threatenings in it, be compelled at least with fear of punishment, as with a bridle to hold their hands, 
The schooling of the law  that they power not out wantonly their frowardness: yea such schooling is not unprofitable even for the children of God, so long as they wax wanton through the folly of their flesh, before calling, being destitute of the spirit of sanctification.  
11 Unto that is applied that which Paul saith, that the law was to the jews a schoolmaster to Christ. 
Gal. 3.24.  *  
12 The third which is also the principal use, hath place toward the faithful, first that they may daily more assuredly know what the will of God is, 
Use of the law.  whereto they endeavour. secondly that by continual meditating thereupon they may be stirred up to obedience, they may be strengthened in him, and be drawn back from the slippery way of offending.  
13 Object. It is not agreeable to christians to stick to the doctrine of the law, which containeth the administration of death.  
An. Such an opinion is profane: for Moses teacheth excellently, * that the law which with sinners engendereth death, is unto the saints a rule of goodlife. 
Deut. 32.46. The law is a rule of good life.   
14 Object. The law is abrogated to the faithful.  
An. Not that it doth no more command that which is right, but only that it may not condemn and destroy them by terrifying and confounding their consciences. Neither came Christ to abolish, 
Mat. 5.17  but to fulfil the law. *  
15 And whereas Paul avoucheth that the law is abrogated, he speaketh of the curse, which doth not belong to instruction, but to the force of binding the conscience.  
16 There is another respect to be had of the ceremonies, which were abrogate not in effect, 
The Ceremo. law is abrogate not in effect but in use. Col 2.17.  but only in use. And whereas Christ made an end of them, it doth so little diminish the holiness of them, that it maketh the same more glorious. Therefore Paul proveth that they were shadows, the body whereof we have in Christ. *  
17 For they were nothing else but certain solemn instruments, to testify our guiltiness and uncleanness, which seeing Christ hath taken away by his death, he is unworthily said to have canceled and fastened to the cross the hand writing that was against us.   

CHAP. VIII. The exposition of the moral law.  
1 IT shall better appear by the exposition of the ten commandments of the law: first, that the worship of God is yet in force: secondly, that the jews did not only learn godliness out of the same but that they were also brought to Christ the mediator as it were by force. 
The law teacheth the knowledge of God and of ourselves  For it will evidently teach us the knowledge of God, & also of ourselves. And the law is double, natural whereby we do scarce slenderly taste what worship is acceptable to God: the other written, which doth more certainly testify that which is more obscure in the law natural.  

The law is double.  2 Now we may readily understand what we own to God, namely glory, reverence, love, and fear. secondly, what pleaseth him, namely, uprightness and justice, and that he hateth iniquity.  

What we own to God.  3 When we are come thus far by the doctrine of the law, them we will come down to ourselves, having the same for our teacher: whence we may learn two things: first, that comparing the righteousness of the law with our life, 
What we are able to do.  we are far from answering the will of God, secondly that considering our strength, 
Humility is the way unto Christ.  we shall find it to be nothing to the fulfilling of the law. Hence cometh humility & casting down, which shall turn us unto the mercy of God.  
4 But the Lord being not content to have procured a reverence of his righteousness, 
Why promises were added.  added promises, that we might be alured by the only beauty of goodness, and with the sweetness of rewards, * he added also threatenings, 
threatenings. levit. 18.5 Ezech. 18.4.  that we might hate unrighteousness, which he abhorreth. 
* levit. 26.4. Deut. 28.1   
5 And therefore he applied all parts of the law unto his will that we may know that nothing is more acceptable to him then obedience: that the wantonness of our mind may not be moved with any reasons, 
Obedience is most acceptable to God. Deut. 12.32.  to add or diminish any thing. *  
6 But before we go any further, we must consider three things in the law: first, that man's life is informed and framed not only unto outward honesty, 
Three things to be observed in the law  but also unto the inward & spiritual righteousness: because the lawgiver is spirituall*  
7 Therefore he pronounceth that the unchaste beholding of a woman is whoredom: he testifieth that they are murderers, whosoever they be which shall hate their brethren: 
Mat. 5.21.24.43.  he maketh them guilty of judgement which have but conceived anger in their mind: he maketh them to be in danger of a council which by murmuring and fretting have showed some token of an offended mind: guilty of hell fire which have broken out into sharp anger by railing and evil speaking.  
8 secondly that there is always more in the commandments and inhibitions then is expressed in words. Therefore where good is commanded, evil is forbidden, and contrariwise.  
9 Therefore in this commandment, Thou shalt not kill, though common sense consider none other thing, but that we must abstain from all hurt doing, and from all desire to do hurt, yet this is furthermore contained therein, that we help our neighbour's life by such helps we be able.  
10. Quest. Why did God thus, as it were by half commandments, by Synecdoches rather signify what he would have done, then express the same?  
An. Because flesh doth always seek to wash away the filthiness of sins, and to cover it with goodly shows, 
Why that which is worst is forbidden in the law  he set down that which was the very worst in every kind of transgression, at the hearing whereof the very sense might be afraid.  
11 thirdly we must consider the division of the law into two tables: the former appertaineth unto the worship of God: the latter assigneth the duties of love toward the neighbour.  
12 The first table containeth four commandments: the second six.  
13 And because the first thing to be regarded in making laws, 
The first table.  is, that they be not broken or abrogated through contempt, God provideth in the proheme or beginning, 
The exposition of the law.  that the majesty of the law may not come in contempt, and that by three arguments: first, 
1. Power.  he challengeth to himself the power and right of the government, that he may bind the people with necessity to obey, 
2. Promise.  saying, I am the Lord. secondly, he setteth down the promise of grace, and professeth himself to be the God of his church. 
3. A benefit.  Furthermore he maketh mention of a benefit, wherein he reproveth the jews of unthankfulness, unless they answer his goodness.  
14 After that he hath showed that he is such a one as hath authority to command, lest he seem to draw only by necessity, he doth also allure by sweetness, by pronouncing that he is the God of his church: for under this speech is packed a mutual relation, which is contained in the promise, I will be their God, 
jer. 32.33.  and they shallbe my people. *  
15 The rehearsing of the benefit doth follow, which ought to be of so much more force to move us, the more detestable the offence of unthankfulness is even among men. He did indeed put Israel in mind at that time of a benefit which was fresh, but yet being such as that for the wonderful greatness thereof it ought to be remembered for ever, & also to be of force among their posterity.  

The first Commandment.  
16 The authority of the law being grounded, 
The end.  he giveth the first commandment, that we have no strange Gods before his face: the end of the commandment is, that the Lord alone will have the pre-eminence among his people. 
We own four things to God.  That this may be done he commandeth that ungodliness and superstition, whereby the glory of his Godhead is diminished, or darkened, be far from us. 
1. Adoration. 2. Confidence. 3. Invocation. 4. Thanks giving.  And though the things which we own unto God be infinite, yet they may be referred unto four heads and that not unfitly: namely adoration, confidence, invocation, thanksgiving.   

2. Commandment.  
17 The end of the second commandment is, that he will not have his worship profaned by superstitious rites: such as idolatry is. 
The end  And there be two parts of the commandment, the former bridleth our licentiousness, 
2. Parts.  that we make not God subject to our senses, or represent him by any shape: the second forbiddeth that we worship no images for religions sake.  
18 To the end he may induce us to this, he setteth out his power, which he will not suffer to be abated. secondly, he calleth himself jealous, because he can abide no partner. thirdly, he avoucheth that he will be a revenger of his glory upon the children, the children's children, the children's children's children, if we give the worship of his Godhead to any other. fourthly he promiseth mercy to the true keepers of the commandment.  

God revengeth his glory upon the fourth generation. Ezech. 18.20.  19 Object. To punish an innocent for an other man's fault, is against right, and the word of God himself. *  
An. There is no unrighteousness in God, neither doth he suffer the son to bear the iniquity of his father, but he is punished for his own offence.  
20 For if the visitation be fulfilled, when God taketh away grace and other helps of salvation from a family, 
Every one is punished for his own iniquity.  in that that the children being made blind and forsaken of the Lord do walk in their father's footsteps, they bear the curse of their father's wickedness: so that living wickedly, they are by the just judgement of God punished, not for other men's offences, but for their own iniquity.  

The promise of the law  21 On the otherside is offered the promise touching the spreading abroad of mercy unto a thousand generations, whence the faithful have an excellent comfort.   

3. Commandment.  

Three things to be observed  22 We must diligently note three things in the third: first, that whatsoever the mind conceiveth or the tongue uttereth concerning God, it do taste of his excellency: secondly, that we do not rashly abuse his holy word and reverent mysteries, either to ambition, or covetousness, or for our own folly. Last of all that we do not slander nor backbite his works, but that we speak of them with titles of wisdom, righteousness, and goodness.  
23 Furthermore, 
What an oath is  an oath is a calling of God to witness to confirm the truth of our speech: 
Isa. 19.18. & 65 16. jer. 12.16.  which by many places of scripture is proved to be a kind of the worship of God. 
* jer. 5.7. Soph. 1.5.  In which respect the Lord is very angry with those which swear by strange Gods. *  
24 And the name of God is profaned three ways: first, when men swear falsely by it: for what remaineth to the Lord when he shallbe rob of his truth: 
The name of God is profaned three ways.  when he is made the approver of that which is false. *  
25 secondly, when it is used in true, but superfluous oaths: 
levit. 19.12 2. Ios. 7.19.  for an oath is not permitted but for necessity's sake, when we must have regard either of religion or of love. Last of all we sin if in God's place by manifest impiety, we put saints or other creatures, when we take an oath: because by this means we convey to them the glory of the godhead. 
Exod. 23.13. Deut. 6.13. Heb. 6.13.   
26 Object. Christ his inhibition is general, 
* Mat. 5.34.  swear not at all.  
An. Christ is not contrary to the father: but he correcteth the abuse of the Pharises, which did suffer oaths, 
The error of the Pharisees.  so they were not false or the name of god were not used: yea he doth also forbid superfluous oaths, & such as were obliqne, and which are made by the name of creatures.  
27 Therefore let us conclude that oaths are lawful (seeing Christ & his disciples did swear) and that not only public oaths before the magistrate, but also private. So Abraham, * jacob, * Booz, 
Gen. 21.24.  * Abdias, 
* Gen. 31.53.  did swear. 
* Ruth 3.13.    

4. Commandment. 
* 1. King. 18. 1●.   
28 The end of the commandment is, that being dead to our own affections & works, we think upon the kingdom of God, and that we be exercised by those ways and means which he hath appointed unto that meditation. Touching this we must consider three things: 
Three things to be considered.  first, under the rest of the seventh day is figured to the people of Israel the spiritual rest, whereby the faithful keep holiday from their own works, that God may work in them. 
The spiritual rest.  secondly he would have a set day, wherein they may come together to hear the law, and do the ceremonies. thirdly for servants sakes that they might rest from their labour.  

The hearing of the word.  29 Notwithstanding we are taught in many places, that that shadowing of the spiritual rest had the chiefest place in the Sabbath. *  
30 The observing of one day of seven did represent unto the jews that perpetual rest: 
Ease of servants. Num. 13.22 Ezech. 20.12  which that it might be observed with more religion, God commended it by his own example.  

The ceremony of the Sabbath is abolished by Christ. Rom. 6.4.  31 And it is not to be doubted but that Christ by his coming did take away that which was ceremonial here. For he is the truth, at whose presence all figures do vanish away. 
* Col. 2.16.  Therefore let all superstitious observing of days be far from christians.  
32 The two latter causes are like convenient for all ages. Though the ceremonies be taken away, yet it is necessary that we meet together to hear the word, 
Why we meet together in the Church.  to break the mystical bread, and to common prayer. Again that servants & labourers have their rest from labour.  
Object. This commandment was given to the jews and not to us.  
An. We be the children of God, therefore he did no less provide for our necessity then for the necessity of the jews.  
Quest. Why do we not come together daily.  
An. Would God we might, but seeing the weakness of many cannot suffer that, 
The profit of congregations.  why do we not obey the order which God hath laid upon us?  
33 Object. The christian common people is nourished in judaisme, 
The observing of the lords day.  because they retain some observation of days.  
An. We observe the Lords day, not as ceremonies with most straight religion, but we take it as a remedy necessary for retaining order in the church.  
Object. Paul teacheth that Christians must not be judged in observing days, 
Col. 2.16.  in another place he avoucheth, that it is a superstitious thing to judge between day and day. 
* Rom. 14.5.   
An. He taketh away the abuses whereby they darkened the glory of Christ, and the light of the Gospel, by retaining shadows?  
34 But the Lord's day cometh in steed of the Sabbath: 
The lords day in place of the Sabbath.  because there is an end made of that true rest, which the old Sabbath did shadow, in the resurrection of Christ, and therein is it fulfilled.   

5. Commandment.  
35 Because the observing of that order which the Lord hath appointed doth please him, the degrees of honour appointed by him, 
We must not resist or diminish the dignity of our superiors.  ought not to be taken away or resisted by us. Whereupon it doth follow, that it is forbidden, that we do not diminish any whit the dignity of superiors, either through contempt or stubbornness or unthankfulness. And the most amiable superiority is set before us for an example, 
3 Parts of honour. Exod. 21.17. levit. 20 9  that we may more readily bend our minds unto the custom of submission.  
36 But by divers appurtenances of the law it appeareth that there be three parts of honour: reverence 
* Deut. 21 18 19.20. Mat. 15.4.  obedience, * thankfulness. *  

The promise of long life is not always fulfilled.  37 There is a promise added, which doth better admonish us, how acceptable that submission is to God, which is commanded us in this place.  
Object. But the promise is not always fulfilled. Because many godly men do die before they come to ripe age.  
An. That turneth to the good of the godly: for long life is promised so far as it is a blessing.  

How far we must obey.  38 Furthermore we must note that this submission is a degree or step toward the honouring of that sovereign father. Therefore if they provoke us to transgress the law, than they ought worthily to be accounted not our parents but strangers. The same respect must we have of other superiors.   


Act. 5.39.  6 Commandment.  
39 The end of the commandment is: because the Lord hath knit together mankind by a certain unity, the safety of all aught to be committed to every one. Therefore all violence and injury, whereby the body of our neighbour is hurt, is forbidden us, 
1 joh. 3.15 Mat. 5.22. Hatred. why we must do good to our neighbour.  yea he is called a manslayer which hateth his brother. *  
40 Therefore let us not do that to our neighbour, which we would not have done to ourselves: because man is both the image of God, and also our flesh.   

7 Commandment.  

uncleanness forbidden.  41 The end of this: because God loveth pureness, let us abandon all uncleanness: yea let us moderate and order all parts of our life chastely & continently. Let him that cannot contain marry a wife. *  
42 Object. virginity is an excellent virtue.  

Cor. 7.29. Virginity is an excellent virtue.  An. It is denied to some, it is granted to other some for a time.  
Quest. Being helped by the help of God, we can do all things.  
43 An. The Lord helpeth those only, which walk in his ways. Therefore let no man contemn matrimony, as a thing unprofitable and superfluous for him. Let no man desire otherwise to lead a single life, then if he can want a wife.  
44 Therefore when he forbiddeth adultery, 
Wanton behaviour of the body is forbidden.  he requireth integrity both of spirit, and body, he forbiddeth laying in wait for the chastity of another, both by wanton behaviour of the body, and impure and filthy gestures and speeches.   

8 Commandment.  
45 The end: because god abhorreth unrighteousness, that every man may have his own. 
The kinds of theft.  And there be many kinds of theft: one is in violence: another in malicious cozenage: another in close deceit, in flattery, etc. Therefore all crafts whereby the goods of our neighbours are conveyed to us, are to be counted thefts.  
46 Therefore we shall rightly obey this commandment, if being content with our estate, we seek to get no gain, but that which is honest: and on the otherside, if we faithfully help with our council and help, all men so far as we can, to keep that which is theirs.   

9 Commandment.  
47 The end thereof is, because God who is truth hateth lying, that we must use truth among ourselves. Therefore the sum shall be that we neither hurt any man's good name by false slanders, or that we do not hinder him in his goods by falsehood: but that we employ our faithful endeavour for every man so much as we can in defending truth, to maintain the integrity both of his name and also of his goods.  
48 Quest. If we discover the faults of other men and lie not, shall we be guilty of that commandment?  
An. He which forbiddeth the name of thy brother to be defiled by lying, will also have the same preserved, untouched.   

10 Commandment.  
49 The end is, because God will have the whole mind possessed with the affection of love, all lust that is contrary to love must be driven out of the mind. Therefore the sum shall be, that no cogitation creep into our minds, which may move them with hurtful concupiscence, and such as may turn to another man's hindrance.  

Whether the tenth commandment of the law be superfluous.  Object This commandment is superfluous, because under theft and whoredom is contained and forbidden the purpose to do hurt.  
An. The purpose is one thing, the concupiscence or desire is an other thing, the other commandments consider the deliberate consent of the will unto evil: but this the desire, even without such both assenting and also deliberation.  

What fantasies are condemned.  50 Object. Shall fantasies which are rashly tossed in the mind, and do at length vanish away be condemned for concupiscences, whose place is in the heart?  
An. No: but such as bite and strike the mind with lust. They which seek two commandments in the forbidding of concupiscence, 
The error of the Papists.  they rend in pieces by a perverse mangling that which was one.  
51 Furthermore the perfection of that holiness consisteth in those two points which we have already rehearsed, 
The sum of the law. Deut. 6.5. & 11 13.  that we love the Lord God with our whole heart, with our whole soul, with all our strength: and our neighbour as ourself. *  
52 Object. Christ and his disciples when they rehearse the sum of the law, 
Why Christ doth sometimes make mention of the latter table only  they omit the first table.  
An. They do it for this cause, because the study of righteousness and integrity, doth more appear in the second then in the first.  
53 Object. Therefore it is more worth to the sum of righteousness, to live innocently with men, then to honour God with godliness.  
An. No truly, but because no man doth truly observe and keep love in all points, unless he fear God, 
Eph. 1.4.  the approving of godliness is taken thence also. 
* Col. 3.14.   
54 Therefore our life shallbe best framed according to the will of God, and the prescript of the law when it shall be most fruitful to our brethren in all points: so that we live rather to our neighbours then to ourselves.  
Object. Love beginneth with itself.  
An. Yea love doth not seek the things that are her own. 
Whether love begin at herself. 1. Cor. 13.5 Touching our neighbour.  *  
Object. The thing ruled is inferior to the rule.  
An. When Christ commandeth that we love our neighbours as ourselves, he will, that we be ready with no less cheerfulness to do good to our neighbour then to ourselves.  
55 Also we must note that under the word neighbour, as Christ interpreteth it, 
What is meant by the word Neighbour. Luke. 10.36.  * we comprehend all mankind, and also our very enemies.  
56 Object. That which is spoken touching the not desiring of revenge, and the loving our enemies is a counsel not a commandment.  
An. Yea commandments are common, 
Pro. 25.21  which do most straightly require at our hands love of our enemies. 
* Exod. 23.4.  
* Deut. 32.35   
57 It is manifest that Christ commandeth, Love your enemies, do good to those that hate you, etc. That you may be children of your father which is in heaven. *  
Object. It were a burden too heavy for Christians, to love their enemies.  

Mat 5.44.  An. As if there could any heavier thing be invented, then to love God with the whole heart, etc.  
Object. Christians are under the law of grace.  
An. They ought not therefore any more to give themselves to vices.  

A venial sin.  58 Object. Lust without a deliberate assent, which doth not long continue in the heart, is a venial sin.  
An. Where the transgression of the law is, there is the curse. Paul calleth death the reward of sin. 
Rom. 6.23  *  

Ezech. 18.20  59 So saith the Prophet likewise: the soul which hath sinned shall die. * Therefore every sin is mortal.  
Object. The sins of the saints are venial.  

Why the sins of the Saints are pardonable  An. I grant, but not of their own nature, but because they obtain pardon through the mercy of God.    

CHAP. IX. That Christ although he was known under the law to the jews, yet was he delivered only by the Gospel.  
1 THE fathers did in deed taste of grace, which is at this day offered to us more fully: They saw the day though with a darker sight, the glory whereof doth now shine in the Gospel without any veil put between.  
2 Furthermore I take the Gospel for the evident manifestation of the mystery of Christ. 
What the Gospel is.   
Object. The Gospel is the doctrine of faith*. 
2. Tim. 4.9  Therefore whatsoever promises are found every where in the Law concerning free forgiveness of sins, they are counted parts thereof.  
An. I grant, if we take the word Gospel largely. But according to the principal signification it is applied to the publishing of grace given in Christ*. 
Mat. 4.6. Mat. 1.1. servetus.   
Object. By the faith of the Gospel the fulfilling of all promises is brought unto us, therefore we stand no longer in need of promises.  
An. We enjoy in deed the benefits which Christ hath purchased: yet that is true, 
Hope is nourished by promises. 1 Tim. 4.8. 2 Tim. 1.1. 2 Cor. 7.1.  that our salvation is hid in hope*. Therefore the holy Ghost commandeth us to lean upon promises so long as we live.  
4 Object. The Law is set against the Gospel as the merits of works are set against free imputation of righteousness.  
An. The Gospel did not so succeed the whole Law that it might bring another way to attain to salvation, but rather that it might prove that that was firm, whatsoever it did promise, 
Rom. 1.16.  and did join the body to the shadowes*.  
5 Furthermore john came between the Law and the Gospel, 
john was put between the Law and the Gospel. Mat. 11 11.  who had a middle office between the Prophets which were interpreters of the Law, and the Apostles which were preachers of the Gospel.   

CHAP. X. Of the likelihood of the old and new Testament.  
1 THe covenant of all the fathers doth nothing differ from ours in substance & very deed, that it is alone and the same, yet the administration doth vary. 
The agreement between the Law and the Gospel.  And they agree in three points. First the jews were adopted into the same hope of immortality whereinto we are. Secondly the covenant whereby they were reconciled to the Lord was upholden by no merits of theirs, but only by the mercy of God who called them. Thirdly they knew Christ to be the Mediator, by whom they should both be coupled to God, and also be made partakers of his promises.  
3 The first is proved by the testimony of the Apostle, who saith, that God the Father had promised long before in the holy Scriptures by the Prophets, the Gospel, which he published concerning his son according to the appointed time*. 
Rom. 1.2. & 3.21.  And the Gospel doth not hold men's hearts in the joy of this present life, but it doth extol them unto the hope of immortality.  
4 The second appeareth by the saying of Christ: Abraham rejoiced to see my day, he saw it, and rejoiced. And the preaching of the Gospel in Christ, 
joh. 8.56. The end of the preaching of the Gospel.  doth nothing else but pronounce that a sinner is justified through the fatherly kindness of God without his own deservings.  
5 And Paul teacheth that they had the same Mediator, which maketh the israelites equal with us, not only in the grace of the covenant, but also in signification of the Sacraments, 
1. Cor. 10.1.11. There is the same mediator of both Testaments.  because they were baptised when they passed through the sea, & in the cloud.  
Object. That passing was carnal baptism.  
An. It answered to our spiritual baptism. For it followeth that they eat the same spiritual meat. which we eat, and they did drink the same spiritual drink which we drink, namely Christ*.  

1. Cor. 10.11.  6 Object. Your fathers did eat Manna & are dead. He which eateth my flesh shall not die for ever*. Therefore it was not the same meat. 
joh. 6.31. Manna.   
An. Christ doth reprehend the jews which comprehended nothing in Manna, but a remedy for their carnal need and hunger: they did not pierce unto that high mystery whereunto Paul hath respect. Therefore Christ showeth that they ought to wait for a far more excellent benefit at his hands, then that which Moses gave to their fathers, as they said.  
7 The fathers, Adam, Abel, Noah, Abraham & all the rest which were illuminate by the word, 
The Fathers had the same hope of eternal life which we have.  seeing they did stick to God, it is not to be doubted, but that they had an entrance into the immortal kingdom of God. For it was a sound partaking of God which cannot be without the good thing of eternal life.  
8 Also in that covenant, I will be your God, you shallbe my people*, 
The same covenant. levit. 26.12.  the prophets did always comprehend both life and salvation, and all the sum of blessedness.  
9 Furthermore he did not only testify that he was their God, 
The same God Gen. 15.7.  but he did also promise that he would always be their God, saying, I will be the God of your seed after you, that their hope being not content with present good things, 
The same manner of living.  might extend unto eternity.  
10 Furthermore the state of life which was enjoined the fathers, was a continual exercise, whereby they were put in mind that they were of all most miserable, if they should be happy only in this life.  
11 Abraham especially, 
Abraham  who is called the father of the faithful, was so tossed during the whole course of his life, that if any man will depaint as in a table a pattern of a calamitous and wretched life, he shall find nothing more fit.  

Isaac.  12 Isaac who is afflicted with less miseries, doth yet notwithstanding scarce taste even lightly of sweetness. 
jacob.  jacob is nothing else but a platform of extreme unhappiness.  
13 If these holy fathers did wait for a blessed life at the hand of God, they both thought upon & saw another blessedness then that of the earthly life. To this end tendeth it that they made so great account of the sepulchre in the land of Chanaan, 
Burial in the land of Canaan  which was undoubtedly a mirror of eternal felicity.  

The end of the Birthright.  14 Fiftly to what end should jacob have desired so earnestly and with so great danger have sought to get the pre-eminence of the first begotten, unless he had had respect unto an higher blessing.  
15 There is extant in Moses an evident declaration of the spiritual covenant. With how great certainty doth David direct all his things unto that marke*? 
Psal. 39.13.   
16 Neither may we otherwise understand those things which he writeth every where of the prosperous success of the faithful, but to apply them unto the manifestation of the heavenly glory, because in this world they are oppressed with all manner of misery. 
Psal. 57.10. & 112.9 & 140.14.   
17 Therefore they lifted up their minds unto the sanctuary of God, wherein was laid up in store for them, that which doth not appear in the shadow of this present life.  
18 They said, the wrath of the Lord endureth but the twinkling of an eye: and in his mercy is life*: 
Psal. 30.6. Prou. 10.7. Psal. 116.15. &. 34.22.  the remembrance of the just shall be in blessing: but the name of the wicked shall whither away*.  
19 Above all the rest, that saying of job is notable, I know that my redeemer liveth, and that I shall rise out of the earth in the last day: and I shall see God my Saviour in my flesh 
* job. 19.25. .  
Object. These were speeches only of a few. Whereby it is not proved that there was such doctrine among the jews.  
An. They were teachers of the common people, who did openly publish the common principles of religion.  
20 If we come down to the latter Prophets, the nigher they came in success of time unto the perfect deliverance, so the matter was daily made more plain by increasings of revelation.  
21 Let us content ourselves with one example, of the vision of ezechiel, wherein he was taught concerning the resurrection of the dead: or with the saying of Isayas*, Thy dead shall live, 
Eze. 37.84. Isa. 26.19.  my corpse shall also rise again.  
22 So likewise Daniel, 
Dan. 12.1.  In that time Michael the great prince shall rise, who standeth for the sons of his people, & the time of tribulation shall come, etc. And of those which shall sleep in the dust of the earth, there shall awake some to life eternal, some to eternal shame.  
23 Therefore let us conclude that the old Testament which the Lord made with the people of Israel was not limited by earthly things, but it contained the promise of the spiritual and eternal life.   

CHAP. XI. Of the difference of both Testaments. Quest.  
1 WHat? shall there then be no difference left between the old & new Testament?  

Five differences.  An. Yes verily, which appeareth in five points, first because in the old Testament the Lord gave the heavenly inheritance to be holden and tasted under earthly benefits: and now he doth strait way direct our minds unto it.  

Gal. 4.1.  2 That shall better appear by the similitude which Paul setteth down to the Galathians*, 
Gal. 4.1.  he compareth the nation of the jews to a young heir, who not being as yet fit to govern himself, doth follow the leading and guiding of his tutor. Therefore they had the same inheritance appointed for them which is appointed for us: but yet they were not as yet by reason of their age apt to enter into it, 
Why the fathers made more account of this life than we.  and to enjoy the same.  
3 This is the reason why the holy men did make more account of this mortal life, and of the blessing thereof, under the old Testament, as being a figure of spiritual felicity, then is now meet to do: so on the other side God showed more often testimonies of his judgement upon the reprobate, in bodily punishments.  
4 There is another difference in figures, because the old Testament did make a show only of the image, the truth being absent, and of the shadow in steed of the body: the new Testament giveth the truth being present, and the sound bodie*.  

Touching the figures of the old Testament. Heb. 7.11. & 9.9. & 10.1.  5 Hereby it appeareth in what sense the Apostle said, that the jews were brought by the schooling of the Law unto Christ 
* Gal. 3.24. & 4.1. , before he was revealed in the flesh.  
6 Object. The faith of Abraham & of the prophets did surpass ours.  
An. The question is not what grace God bestowed upon a few, but what ordinary dispensation he followed in teaching the people. Again they never had so great clearness of sight, 
Mat. 13.17.  but that it did in some part taste of the darkness of the world 
* Luke. 10.24 .  
7 The third difference is because the old Testament, is by reason of the Law called the ministery of death: and the new of life: that of damnation; this of righteousness: that that is disannulled, this remaineth*.  
8 Which thing is more easily declared by comparing both together. The old Testament is literal, 
The old Testament the ministery of death jer. 31.31 2. Cor. 3.6  because it was published without the effectual working of the Spirit: the new is spiritual, because the Lord hath spiritually engraven it in men's hearts: the old is deadly, because it can do nothing else but inwrap all mankind in the curse: the new is the instrument of life, because it restoreth into favour with God, men, being delivered from the curse.  
9 The fourth, 
The old Testament is the Testament of bondage.  the Scripture calleth the old Testament the testament of bondage, because it engendereth fear in men's minds: but the new the Testament of liberty, because it lifteth them up unto affiance and security.  
Object. The fathers had the same spirit of faith which we have, therefore it followeth that they were partakers both of the same liberty, and also joy.  
An. That came not from the Law but from the Gospel, whereto as to an wholesome help, they fled being cast down. Notwithstanding they were subject to the same bonds of observations, and burdens whereto the people are bound.  
10 These three later differences are comparisons of the Law and Gospel: and the first reacheth farther, namely unto the promises which were given before the Law, which are not to be counted of the old Testament. Seeing that those which had them were directed unto the Mediator, as were the fathers which lived under the old Testament.  
11 The fift difference lieth in that, because the Lord had separated one nation until the coming of Christ, wherein he did contain the covenant of his grace*. 
Deut. 32.8. & 10.14.  But when the fullness of time appointed for the restoring of all things, came, Christ was given, and he is the reconciler of God and man, the wall of separation is plucked down, and Christ is made all in all, to whom the Gentiles are given for his inheritance, and the ends of the earth to be his owne*. 
Psal. 2.8. & 72.8.  The Gospel is preached to all creatures 
* Mat. 28. .  
12 And Christ himself did not forthwith so soon as he began to preach proceed to the calling of the Gentiles, 
Why Christ did not preach straightways.  but he deferred it until such time as having perfectly fulfilled the work of our redemption, and having ended the time of his humbling, he received of the Father a name which is above all names, 
Phil. 2.9.  before which every knee should bow*.  
13 Object. It is not agreeable, that God, in whom there is no change, should have suffered such a change, that he should afterward disannul that which he had once commanded and commended.  
An. God is not therefore changeable, because he applied diverse forms to divers ages, as he knew it was expedient for every one. 
Whereto the unlikelihood of both Testaments doth serve. A similitude. An other. Gal. 4.1.  So the husbandman appointeth one kind of work to his family in winter, and another in summer. The father traineth up his children after one sort in their childhood, and after an other in youth*.  
14 Quest. But could not God as well from the beginning, as after the coming of Christ, reveal eternal life in plain words without any figures, teach those that were his by a few & evident signs or Sacraments, give the holy Ghost, spread abroad grace throughout the whole world?  
An. He could.  
Quest. Why did he it not, that so great diversity might be taken away?  
An. He would not. Whatsoever God hath done, let us not doubt but that it is wisely and righteously done, although we be often ignorant of the cause why it should have been done so.   

CHAP. XII. That Christ must have been made man that he might fulfil the office of a Mediator.  
1 Now it was very expedient for us that he should be both very God & very man, who was to be our Mediator. For seeing our iniquities had quite shut us out & estranged us from the kingdom of heaven, no man could be the interpreter for restoring of our peace. All men were afraid when they saw God, as being sons of Adam: also even the very Angels had need of an head, that they might cleave to their God. 
The angels do cleave to God through Christ  Therefore not without cause doth Paul, when he setteth before us Christ to be the Mediator, express plainly, that he is man.  
2 That was also the office of the Mediator, that he might so restore us into the favour of God, 
1. Tim. 2.5.  that he might make us of the sons of men, his children: 
The office of the mediator  of heirs of hell, heirs of the kingdom of heaven: that he might swallow up death: overcome sin. Who could do this unless the Son of God were made also the son of man: and so take ours upon him, to convey his unto us? & so make that which was his by nature, ours by grace. 
The obedience of the Mediator.   
3 This was another point of our reconciling to God, that man who had through his own disobedience destroyed himself, should for a remedy set obedience against it, should satisfy the judgement of God, should suffer the punishment due to sin. Therefore our Lord came forth, being very man, he put upon him the person of the Father, that he might present our flesh before the judgement seat of God, for the price of satisfaction, and that he might in the same flesh suffer the punishment which we had deserved.  
4 Object. Although there had needed no remedy for the redemption of mankind, yet should Christ have become man.  
An. All the whole Scripture doth cry, that he was clothed with our flesh, that he might be made our Redeemer *, 
Col. 1.15. Isa. 53.45.  to imagine any other cause is a point of rashness, seeing the Law, the Prophets, Christ himself, & the Apostles do witness that God sent his Son, that in the similitude of sinful flesh he might make satisfaction for us.  
5 Object. There is no let but that the same Christ who redeemed the condemned, could also have testified his love toward the safe and sound by taking flesh upon him.  
An.  the Spirit pronounceth that these two things were conjoined by the eternal decree of God, that Christ should be made our Redeemer, & partaker of the same nature: it is not lawful to inquire any further.  
Object. This council of God did depend upon man's fall, which he did foresee.  
An. They which grant liberty to themselves to inquire farther concerning Christ, than God hath appointed before by his secret decree, break out through wicked boldness to feign a new Christ. 
2 Tim. 15.  Christ came to save sinners*: let us stay ourselves here.  
Object. They are to be accused of too much boldness which deny that the son of man should have appeared in the flesh, if Adam had not fallen, 
Osiander  because it is refuted by no testimonies of Scripture.  
An. As if Paul did not bridle perverse curiosity, when having spoken of the redemption purchased by Christ, he doth forthwith command to avoid foolish questions. 
Tit. 3 9   
Quest. Can the Son of God take upon him the nature of an Ass?  
An. This is a monstrous and detestable question. As if when Paul counteth nothing precious or worthy to be known, besides Christ crucified*, 
1 Cor. 2 2.  he admitteth an ass to be the author of salvation.  
6 Object. Man was created after the image of God, because he was form after the pattern of Christ who was to come, that he might resemble him, whom the father had already determined to cloth with flesh. Whereupon it followeth that if Adam had never fallen away from his first beginning, yet Christ should have been made man. 
where we must seek for the image of God.   
An. We must not seek for the image of God any where else, but in those excellent gifts & marks of excellency, wherewith God had garnished Adam above all other living creatures. And Christ was than the image of God: therefore whatsoever excellency was graven in Adam, it flowed thence because through the only begotten Son he approached to the glory of his creator.  
7 Therefore if man's integrity had not decayed he should have been like to God and Angels, and yet it should not have been needful that the Son of God should therefore have become either man or Angel.  
Object. Unless it had been decreed by the unchangeable purpose of God before man was created, that Christ should be borne, not as a Redeemer, but as the first man, that he might not lose his prerogative he should now have been borne only by chance, that he might restore mankind being lost. Therefore he was created after the image of Adam.  

Heb. 4.15.  An. He was like unto us, sin only except*. Luke in the genealogy reckoneth him up for a son of Adam, 
Luk. 33.  because man's estate was appointed for him*, that he might raise up again the posterity of Adam which were fallen. But if that went before the creation, 
1 Cor. ●5. 47. How Christ is the second Adam.  he should have been called the first Adam.  
Object. Because Christ was already known before in the mind of God, that he should be man, men were form according to this pattern.  
An. When Paul calleth him the second Adam, he maketh falling away the middle between the beginning of man and his restoring.  
Object. So long as Adam should have stood, he should have been the image of himself, and not of Christ.  
An. On the other side though the son of God had never taken flesh upon him, yet nevertheless the image of God did shine both in his soul and also in his body. 
The primacy of Christ over the Angels  In whose beams it did always appear that Christ is truly the head of men and Angels.  
Object. The primacy over the Angels doth not belong to Christ save only in as much as he is man.  
An. Yea in as much as he is the eternal word of God*, 
Col. 1.15.  he is the first begotten of all creatures: in as much as he is man he is the first begotten of the dead 
* Col. 1.18. .  
Object. Men should not have had Christ to be their king, unless he had been man.  
An. As if the kingdom of God could not stand if the eternal son of God although not clothed with man's flesh, gathering together into the fellowship of his heavenly glory and life, Angels and men, should himself bear the sovereignty.  
Object. The Church should have been without an head unless Christ had appeared in the flesh.  
An. As the Angels did enjoy him for their head, he should also have been the head of men by his divine power.  
Quest. What is the meaning of the prophecy of Adam, This is now bone of my bones, and flesh of my flesh?  
An. It is no prophecy.  
Object. Christ in Matthew doth attribute the same speech to God.  
An. Every thing that God spoke by men is not a prophecy, otherwise every commandment of the Law should be a prophecy. Therefore when the fullness of time came, God sent his Son made of a woman, made under the Law, to redeem those that were under the Lawe*. 
Gal. 4.4.    

CHAP. XIII. That Christ took upon him the true substance of man's flesh.  
1 IT remaineth that we see, how being clothed with our flesh he fulfilled the office of the Mediator. Which is proved by many testimonies of Scripture*. 
Gen. 12.10. & 17.2, 26.4.   
2 Object. He was made after the likeness of man, 
Psal 45.7. etc. Martion.  and was found in his shape as a man*. Therefore he did not take upon him a true body.  
An. Paul doth not teach in that place what manner body Christ took to himself, but whereas he might by good right have showed forth his godhead, he made a show of nothing but of that which was proper to a base and contemptible person, that by his example he may exhort us unto submission. Otherwise the saying of Peter could not stand, that he died in the flesh and was quickened in the Spirit. 
1. Pet. 3.18.   

Manichaeus. 1. Cor. 15.47.  Object Christ is called the second Adam from heaven heavenly*.  
An. Paul doth not bring in in that place an heavenly essence of the body, but a spiritual force, which being powered abroad by Christ, doth quicken us.  
Object. Christ is called the son of man, because he was promised to men. 
How Christ is the son of man.   
An. He is called the son of man after the manner of the hebrews, being very man: so men are called the sons of Adam: we are called Christ's brethren. 
Heb. 2.17.   
Object. Infidel's should be Christ's brethren.  
An. The children of God are borne not of flesh and blood, 
joh. 1.13. The children of God are borne through faith.  but of the Spirit through faith*. Therefore flesh alone doth not make the brotherly joining and knitting together.  
Object. Christ should have been borne of Adam strait way after the beginning, that he might be the first begotten among brethren*. 
Rom. 8.29   
An. The right of the first begotten is referred not unto age, 
Christ's Birthright.  but unto the degree of honour and power.  
Object. Christ took upon him man not the Angels, because he received mankind into favour*. 
Heb. 2.16.   
An. In that place that the Apostle may amplify the honour whereof Christ vouchsafed us, he compareth the Angels with us, who were set a part in this point.  
3 Object. Christ is called the son of David, 
How Christ is the son of David.  because he was promised to him, and was given at length in his time.  
An. After that Paul hath called him the son of David*, adding immediately after, according to the flesh, he doth assuredly note out his nature.  
Object. Christ took a body of nothing, 
Marcionists.  because women are without seed.  
An. That is to overthrow the elements of nature, 
Whether women be without seed.  and the principles of physic.  
Object. Aaron and joadah married with women of the tribe of jehuda, therefore the severing of the tribes should have been confounded if women had generative seed.  
An. This is granted to the excellency of man's sex, that the children are counted noble or base by the condition of their fathers.  
Object. It were an absurd thing to say that Christ was brought forth of the menstruous seed of the virgin.  
An. Art thou so shameless? and yet we must grant that he did congeal in the blood of his mother. Because he was begotten of Marie, & brought forth of her seed*. 
Mat. 1.5. Christ was of the seed of man and yet without sin. 1 Cor. 15.47. Rom. 8.3.   
4 Object. If Christ took his beginning of men, then is he subject to sin as other men be.  
An. Paul separateth him from the common condition*, that he may be very man without vice and corruption, saying, The first Adam is of the earthly & natural, the second from heaven heavenly.  
Object. If Christ be free from all blot, and begotten of the seed of Mary by the secret working of the Spirit, than the seed of the woman is not unclean, but the seed of man.  
An. We make not Christ free from all blot, because he was begotten only of his mother, without having any knowledge of man, but because he was sanctified by the Spirit, that the generation might be pure, such as it should have been before the fall of Adam.  
Object. Then Adam had a double seed, if there came no pollution unto Christ.  

Generation is unclean accidentally.  An. The generation of man is not unclean of itself, but accidentally by reason of his fall. Therefore it is no marvel if Christ were exempted from the common corruption, seeing the integrity was to be restored by him.  
Object. If the word of God took upon it flesh, than was it shut up in a strait prison of an earthly body.  
An. Though the infinite essence of the word did grow together with the nature of man to be one person, yet we must not imagine any shutting in. For the Son of God came down from heaven wonderfully, yet so that he did not forsake heaven, he would be borne wonderfully in the womb of his mother, 
Christ was borne in the womb and yet did he fill the world.  & hang upon the cross, that he might always fulfil the world.   

CHAP. XIIII. How the two natures of the Mediator do make one person.  
1 furthermore whereas it is said, that the word was made flesh*, 
joh. 1.14.  it must not be understood, as if it were either turned into flesh, or confusedly mixed with flesh, 
How the word was made flesh.  but because he choose to himself a temple of the virgin's womb wherein he would dwell: and he which was the son of God, was made the son of man not by the confusion of substance, but by unity of person, the Godhead is so joined to the manhood, as the soul to the body, so that either nature hath her sound property: 
A similitude.  & yet one Christ is made of these two. And the communicating of the natures is so great, that those things are sometimes attributed to the Godhead which appertain unto the manhood: 
The communicating of natures.  to the manhood which belong to the Godhead: sometimes that which belongeth to both together. 
joh. 7.58.   
2 For that which Christ said, before Abraham was made I am, is far from his manhood.  
Object. He was before all ages because he was even then known to be the redeemer as well in the counsel of the father, as in the minds of the godly. 
Things pertaining to the god head.   
An. Seeing that he doth manifestly distinguish the day of his manifestation from his eternal essence, and doth of purpose purchase to himself an authority by antiquity, whereby he may excel Abraham undoubtedly he challengeth to himself that which is proper to the Godhead.  
And whereas he is called his father's servant, 
Things pertaining to his manhood.  whereas it is said that he increased in age and wisdom with God & men*, that he doth not seek his own glorie*, etc. It is proper to his manhood alone. 
Luk. 2.52.  And that is the communicating of properties, 
* joh. 8.15.  whereas it is said, 
The communicating of properties. Act. 10.25.  that God hath by his blood purchased the church*, & that the Lord of glory was crucified.  
3 And whereas it is said, that he received power of the father to forgive sins, to raise up whom he will, to give righteousness, holiness, salvation, etc. 
* 1 Cor. 2.6. joh. 1.29. &. 5.24. &. 8.12 & 9.5. &. 10.9 etc. . It was neither proper to the godhead, nor to the manhood, but to both.  

Nestorius  4 Therefore we must abandon the error of Nestorius, who whiles he went about rather to pull in pieces then to distinguish Christ's nature, did invent a double Christ. 
Eutiches.  Also we must beware of the madness of Eutiches, least whiles we will prove the unity of person, 
servetus.  we destroy both natures.  
5 And the monster servetus is no less deadly, who put in place of the son of God, a feigned thing made of the essence of god, the spirit, the flesh and three uncreated elements.  
Object. Before Christ was revealed in the flesh, there were only then, shadowish shapes in God, the truth whereof began to be only then when that word which was appointed to this honour, began truly to be the son of God. 
What personal union is.   
An. He is counted the son of God, because the word begotten of the father before all ages, did by personal union taken upon him man's nature. Furthermore, the old writers called that personal union, which maketh one person of two natures.  
Object. If the eternal word had already been the son of God before it was clothed with flesh, there should be two sons of God.  

Christ is the son of God by nature and we by adoption.  An. We say that there is none other but he which was made manifest in the flesh. For neither doth it follow that if he was God before he became man, therefore he began to be a new God. Therefore he was the son of God by nature, and we by free adoption.  
Object. This grace dependeth upon the 
* Filiatio.  becoming a son, which God had decreed with himself.  
An. We could not be sons unless our adoption were founded in the head: to pluck that from the head which was common to the members, 
Our adoption is sound in Christ.  is without reason.  
6 Object. The beginning of his filiation or becoming a son, was since that he was revealed in the flesh.  
An. He should be the son in respect of his human nature: but Paul teacheth that he is such in respect of his Godhead. 
Rom. 1.12.13   
7 Object. It is said that God spared not his own son. 
Rom. 8.32.  * Also he shallbe called the son of the highest. 
* Luke. 1.32.  Therefore he began to be the son of God after his incarnation.  
An. The saying of the Prophet should not be true. * Thou Bethleem in the land of juda, 
Mich. 5.2.  etc. and his going out from the beginning, & from the days of eternity.  
Object. Before Christ appeared in the flesh, he was never called the son of God, but under a figure.  
An. Although he was more darkly described under the law, 
Christ was more dark under the law.  yet he was none otherwise eternal god save only because he was the word begotten of the eternal father: neither is he otherwise the mediator save only because he is God revealed in the flesh.  
8 Let us conclude that our Redeemer did come of the seed of Abraham and of David, and that he was made man according to the flesh, & that there is the unity of person in two natures.   

CHAP. XV. That we may know to what end Christ mass sent of the father, and what he brought us, we must respect three things in him, his prophetical office, his kingdom and his Priesthood.  
1 BUT to the end our faith may find in Christ perfect and sound matter of salvation, we must set down this principle, that the office which was enjoined him by his father consisteth in 3. parts: for he was both made a prophet, 
Christ a prophet.  & a king, & a priest, although it did little avail to know these things in name, unless the knowledge of the use & end were added.  

A king.  2 And unto these three offices appertaineth the title of Christ or anointed.  

A Priest.  Object. He was called the Messiah by peculiar consideration or respect of his kingdom.  
An. I grant: and yet the prophetical & priestly anointing, 
A prophet Isa. 61.7.  have their degree, neither are they to be neglected by us. There is express mention made of his prophetical office in jesaias in these wordes*, The spirit of God the Lord upon me, therefore the Lord himself hath anointed me that I might preach to the meek, etc. He is the true prophet whom the father hath set before to be heard*. 
Mat. 3.17. A king.   
3 I come to his kingdom whose nature is spiritual, 
Dan 2.44. Psal. 89.36. Ios. 53.8.  whence all the force & eternity thereof is gathered*, which must be placed in two things. The one appertaineth unto the whole body of the Churche*, 
joh 18.56.  the other is proper to every member.  
4 And the force & profit which we reap by the spiritual kingdom of Christ, 
The profit of Christ's kingdom  consisteth in two things: first, that we may know him to reign rather for our sakes then for his own, and that both within and without, namely, that being replenished so far as is expedient with the gifts of the spirit, whereof we are empty naturally, we may perceive by the first fruits, that we are truly joined to God to perfect blessedness. secondly, that trusting to the power of the same spirit, we may not doubt that we shall always have the victory against the Devil the world, and all manner hurtful thing.  
5 Therefore his kingly anointing is set forth unto us, 
what manner anointing Christ's was.  not done with oil or ointments made with spices, but he is called the anointed of God, because the spirit of wisdom, of understanding, of council of strength and the fear of God did rest upon him.  
Object. It is written, 
Ios. 12.2. Psal. 45.8.  Then shall he deliver up the kingdom of God and the father. Again, 
* 1 Cor. 15, 24  the son himself shall be made subject that God may be all in all. Therefore his kingdom is not everlasting.  
An. That is said, because in that perfect glory the kingdom shall not be so governed, as it is now. 
Phil. 2.9. Luk. 2 21. Io. 33 22.  Because God will at this day as it were by means govern his church in his person*: but he shallbe then by himself the only head of the church.  
6 The end and use of the priesthood of Christ is, that he may be the mediator, 
His priesthood  being clean from all blot, that he may reconcile God to us. That this may more easily appear, we must begin with his death, because he hath purged our sins by his death. Hereupon it followeth that he is the everlasting intercessor, 
Psal. 110.4.  through whose patronage we obtain favour. Whence ariseth to godly consciences both boldness to pray, and also quietness. lastly that he is our priest in such sort that he bringeth us into the fellowship of so great honour*, 
Apoc. 1.6. Our sacrifices  that the sacrifices of prayers and praise which come from us may be acceptable to God.   

CHAP. XVI. How Christ hath fulfilled the office of the redeemer, that he might purchase salvation for us, where his death and resurrection are handled, and also his ascension into heaven.  

The end of those things which have been spoken hitherto.  1 THOSE things which we have hitherto spoken touching Christ, must be referred unto this one mark, that being in ourselves condemned, dead, lost, we may seek righteousness in him, deliverance, life and salvation, like as we are taught in that notable saying of Peter, 
Act. 4.21. Three things to be considered.  That there is none other name given under heaven to men, wherein they must be saved. * That we may the more easily perceive that three things come to be considered of us. First how great our iniquity is: secondly how fearful the justice of God is. lastly how sweet his mercy is.  
4 God was our enemy because of sin, until we were restored to favour through the death of Christ. 
Rom. 5.10.  *  
Object. But his mercy did prevent us, and he gave his son freely, which are manifest pledges of love.  

Our miserable estate without Christ.  An. Such speeches are applied to our capacity, that we may the better understand how wretched and calamitous our condition is without Christ. For we can never sufficiently perceive how great God's mercy is toward us, unless we feel our own iniquity, being stricken with fear of eternal death.  
3 As God is the chiefest righteousness, so he cannot love that iniquity which he seethe in us. Therefore all of us have in us that which is worthy of the hatred of god: 
The righteousness of God.  therefore in respect of corrupt nature, again of our wicked life being added thereto, we are all in the displeasure of God, being in his sight guilty, and born to the damnation of hell. 
God loveth his creature.  But because the Lord will not destroy that in us which is his, he findeth something which of his goodness he loveth though we be not fully coupled to God, 
God's mercy.  before Christ doth join us.  
4 And for this cause Paul saith, 
How God hated us and also loved us. Eph. 1.4. joh. 3.16. Rom. 5.10.  that that love wherewith God loved us before the creation of the word, was grounded in Christ. *  
5 Furthermore he hated us after a wonderful and divine sort, because of iniquity: and he loved us because he had made us. And now though Christ by the whole course of his obedience hath purchased the favourable good will of God, yet the scripture ascribeth this to his death as peculiar and proper to it, * wherein we must consider two things: 
Rom. 4 15. &. 5.9.  first, that he was condemned as guilty bearing our person: * secondly, that he was nevertheless acquitted by the mouth of the judge, 
joh. 1.29.  that it might more evidently appear, that he was burdened not with his own, but with our wickedness.  
6 And now even the very kind of death is not without an excellent mystery. 
We must consider two things in the death of Christ joh. 10.15. Ios. 53.7. Mat. 72.11. The manner of his death must be noted. Deut. 21.23. Gal. 3.13. The fruits of Christ's death and burial is double.  The cross was accursed not only in man's opinion, but also by the decree of the law of God. * Therefore when he was hanged upon it, he made himself subject to the curse. And it was meet that it should be so, that we might be delivered from all curse which did lie upon us by reason of our iniquity, whiles that it is conveyed unto him.  
7 It followeth in the creed that he was dead & buried, where we may see again how he put himself in our steed, to pay the price of our redemption. Thence we gather a double fruit: the first, is because by dying he brought to pass that we shall not die: 
Vivification. Mortification.  he overthrew death which did hang over our heads, and did now triumph over us, keeping us down. He did also destroy the Devil who had power over death, and he delivered those which were his bondslaves during their whole life*, Another fruit is that by enterparting of him, 
Heb. 29.15. Rom. 6.5. Gal. 2.2.  he mortifieth our members, that they may not hereafter exercise their own actions.  

The resurrection of Christ  8 The history of the resurrection is of no small importance to the effect of our redemption. For it signifieth that Christ did both appease God's wrath, and also overcome the sorrows of death.  
Object. Hell is often red in the scriptures for the sepulchre or grave.  

Hell.  An. But not in this place, otherwise it should be to declare that which is obscure by that which is obscurer neither is it like to be true that such a superfluous repetition could creep into this short sum.  
9 Therefore neither the grave, ne yet the limb of the papists is handled in this place.  
Quest. What must we then understand by the gates of brass, & the iron bars which were broken: 
Psal. 10.16.  also that he delivered those that were bound out of the pit where was no water*: & that he preached to the spirits which were in prison*. 
zach. 19.11.   
An. The Psalm foretelleth the deliverance of those who being captives in far countries are cast into bands. 
1 Pet. 3.19.  Zacharias speaketh of the captivity of Babylon. Peter teacheth that Christ was preached to those which were dead.  

The soul of Christ did suffer.  19 Therefore Christ did not only suffer bodily death, but he felt even in his soul the sharpness of God's vengeance, that he might both appease his wrath, & satisfy his just judgement. For which cause also it behoved him to wrestle as it were hand to hand with the armies of hell, & with the horror of eternal death.  
11 Object. Then it seemeth that God was either his sons adversary, or else that he was angry with him.  
An. No truly: for he was his well-beloved son, & he could not have been appeased by one with whom he was offended. But we say that he suffered the grievousness of God's severity, because being stricken with the hand of God, he tried all the signs of God being angry and punishing. For which cause being enforced by distress he cried out, My God, 
Psal. 22.2. Mat. 27.46  my God why hast thou forsaken me.  
12 Object. That is to do injury to Christ, as if he were afraid of the salvation of his soul, or fell into danger of desperation, which is contrary to faith.  
An. But the Evangelists say that he was troubled in spirit, & full of heaviness, & that he feared vehementlie*.  
Object. It was feigning. 
Mat. ●6. 28. Luke 22.44.   
An. Surely unless his soul had been partaker of punishment he should have been the redeemer of our bodies only.  
Object. We must not attribute corrupt passions to Christ.  
An. The spirit reconcileth these two, that Christ was tempted in all things as we are, and yet without sin.  
Object. Though Christ feared death, yet he did not fear the curse and wrath, from which he knew he was safe.  
An. He should have been more faint hearted and fearful, than many thieves which make haste to death. But through vehemency of grief the drops of blood came trickling down from his face.  
Object. He did this to make a show to others.  

Mat. 26.39. Christ's descending into hell.  An. Yea he directed his groanings to his father in a secret place, and the angels did comfort him. *  
Quest. Did Christ descend into hell then, when he prayed to his father.  
An. This was the beginning: therefore the pains which he suffered for our sake were horrible: notwithstanding we must know that his temptation was such as was not contrary to faith: because it was unpossible that he should be holden of the sorrows of death. 
Act. 2.24.  *  
13 Now followeth his resurrection from the dead, 
His rising from the dead.  without which that should be lame, & nothing worth, which hath been spoken touching the cross his death, and burying. For Christ is said to be dead for sin, but to have been raised again for our righteousness. 
Rom. 4.5.  * And by the same we reap a threefold fruit: first, because as by the death of Christ sin is purged, 
Three fruits of Christ's resurrection.  so by rising again he hath purchased life for us. * Secondly, like as the mortification of our flesh dependeth upon the partaking of his cross, so being now partakers of his resurrection, we walk in newness of life. 
2. Cor. 13.4.  
* Phil. 3.10.  Last of all, having as it were received earnest,, we are assured of our resurrection to eternal life. *  

Rom. 6.4. Col. 3.1. 2. Cor. 15.20.  14 Furthermore though Christ did more fully declare his glory by rising again, yet by his ascending into heaven, he did truly begin his kingdom. Which the Apostle showeth when he saith, 
Christ's ascension.  that he ascended that he might fulfil all things. * For he powered out then greater abundance of his spirit, * he did more gloriously advance his kingdom, 
Eph. 4.10.  and showed greater power, both in helping those that were his, 
joh. 16.7.  and also in throwing down his enemies.  
15 Wherefore it is added immediately, that he sitteth at the right hand of the father: which is spoken by the way of similitude taken from princes, 
Sitting at the right hand. A similitude.  which have their sitters by, to whom they commit their office of governing & commanding. So Christ in whom the father will be exalted, & by whose hand he will reign, is said to be received to his right hand, as if he should be said to have been installed in the kingdom of heaven and earth, 
Eph. 1.20. Phil. 2.9. Eph. 4.15. Act. 2.3. & 3.21  to have taken solemn possession of the government committed to him, and to continue in the same until he come to judgement. *  
16 Our faith gathereth manifold fruit hence: first we understand that Christ by his ascending into heaven, 
The fruits of Christ's sitting at the right hand of the father.  hath opened the entrance of the kingdom of heaven, which was shut by Adam: because he is entered in thither in our flesh, and as it were in our name*. secondly that he sitteth at the right hand of the father, to be our patron, intercessor, 
Eph. 2.5.  and advocate*. Last of all faith layeth hold upon his power, wherein our strength is placed, 
Heb. 7.25.  and also our power, riches, and triumphing against hell*. 
Rom. 8.3.4.   
17 And he shall descend from heaven in a visible shape, as he was seen ascend 
* Eph. 4 6. , and he shall appear to all with unspeakable majesty of his kingdom, with brightness of immortality, with infinite power of the Godhead, having the Angels to guard him, that he may judge the quick and the dead: that is, those which are already departed this life; & those which shall be alive than shallbe translated & transformed into a new nature even in a moment. 
1. Cor. 15, 5. & 51. 1. Thes. 4.16. Consolation drawn from the last judgement. A similitude.   
18 Hence ariseth excellent comfort, in that we hear that he shall judge, who hath already appointed us to be partners with him of honour in judging: so far off is it that he shall sit upon his judgement seat to condemn us. For how should a most merciful prince destroy his people? how should an head wast his members?  

A Caveat  19 Therefore seeing we see the whole sum of our salvation to be comprehended in Christ, we must beware that we do not draw away from him the least jot thereof. 
Act. 4.12.  For he is our salvation, our strength, our cleanness, our redemption, our righteousness 
* 1 Cor. 1.33. .   

CHAP. XVII. That it is rightly and properly said, that Christ hath deserved salvation for us.  
Object.  
1 IF Christ have deserved salvation for us, the grace of God shall be darkened: for desert and grace are contrary.  

Lib. 1. de pred. San: Cap. 15.  An. I answer with Saint Augustine*: The most clear light of predestination & grace, is our Saviour himself, the man Christ jesus, who hath obtained so to be with no deserts of works or faith going before in the human nature which is in him. For he which made him of the seed of David a just man, 
Note.  that should never be unjust, without any merit: he maketh those that be members of that head, just of unjust. 
Desert dependeth upon mercy.  Therefore desert is not set against the mercy of God, but it dependeth thereupon.  
2 This distinction is gathered out of that which john saith*: So God loved the world, that he gave his only begotten son, that whosoever believeth in him may not perish. We see how the love of God hath the first place, 
Causes of salvation.  as the principal cause: and faith in Christ doth follow as the second cause.  
Object. Christ is only the formal cause of salvation, he hath not the true effect.  
An. If we obtain righteousness by faith which resteth upon, 
Christ is the matter of salvation.  surely we must seek for matter of salvation in him.  
3 And it is sound gathered that Christ hath by his obedience purchased and deserved favour with his father. For if he have made satisfaction for our sins, if he have suffered the punishment that was due to us, if by his obedience he have appeased God, if the just hath suffered for the uniust*: 
what it is to deserve. Col. 1.10. 1 Cor. 1.19. etc. 1 joh. 1.7.  we may conclude that by his righteousness he hath purchased salvation for us, which signifieth as much as to deserve.  
4 And that is all one as that we were purged by his blood, and that his death was a satisfaction for our sinnes*.  
5 And the Apostles do plainly pronounce that he hath paid the price, that he might redeem us from the guiltiness of death: 
Rom. 3.24.  that we are justified by his grace through the redemption which is in Christ whom God hath made the propitiatory through faith which is in his blood*, 
Christ giveth that which is denied in the law.  whence we gather that we must fet that from Christ, which the law should give, if any man could fulfil it, and that we obtain that through the grace of Christ, which God promised to our works in the law.  
Quest. Did Christ deserve any thing for himself? 
Curiosity.   
An. This is foolish curiosity. For what need had the only son of God to come down, that he might purchase some new thing for himself; And the Lord declaring his own counsel, did put the matter out of doubt: for it is not said that the father provided for the profit of his son in his deserts, but that he delivered him to death, & that he did not spare him: because he loved the world*, 
Rom. 8.32. joh. 17.19.  whereby it appeareth that he purchased nothing for himself, who sanctified himself for our sake.    

THE THIRD BOOK OF THE INSTITUTION OF CHRISTIAN RELIGION.  
Of the manner how to receive the grace of Christ, and what fruits we have by the same, and what effects do follow.  

CHAP. I. That those things which are spoken of christ do profit us by the secret working of the spirit.  
NOW must we see how those good things come to us, which the father hath given to his son, not to his own proper use, but that he might enrich the needy. And first we must hold this, that whatsoever Christ hath done it profiteth us nothing so long as we are separate from him. 
Faith joineth us to Christ. Eph. 4.15. Rom. 1.17. 1. Pet. 2.4.  And we grow to be one with Christ by faith*, which faith is given us partly by the preaching of the word, partly by the secret working of the spirite*.  
2 But that the matter may be more evident, we must understand that Christ came furnished with the holy Ghost after a peculiar manner: to wit, 
Why christ came  that he may separate us from the world, and gather us together into the hope of eternal inheritance. For this cause is he called the spirit of sanctification: 
Rom. 1.4.  because he doth not only foster us with a general power, as other living creatures: but he is also the root and seed of the heavenly life in us.  
3 That such is the effectual working of the spirit in us, 
The efficacy of the Spirit  even the very titles which are given him do testify and manifestly prove, he is called the spirit of adoption*, 
Gal. 4.6. Rom. 8.15.  the earnest & seal of the inheritance*, water*, oile*, the annointing*, fire 
* isaiah. 55.1 & 44.3. joh. 7.37. , the fountain and hand of God. All which do plainly teach that we are made members of Christ by the grace and power of Christ that he may contain us under him, and that we again may possess him 
* Luke. 3.16. . 
* 1. joh. 2.20.27  
* joh. 4.14.   
4 But because faith is his principal work, 
* Eph. 4.15 Rom. 8.29 Faith is the principal work of the Spirit.  those things are referred unto it for the most part, which we find uttered to express the force and operation of the spirit: because by faith alone he bringeth us to the light of the Gospel. As john teacheth that there is a prerogative granted to those which believe in Christ, to be the sons of God, because they are borne not of flesh, and blood, 
joh. 1.13. Mat. 16.17.  but of God*.   

CHAP. II. Of faith where is set down the definition thereof, and the properties that it hath are declared.  
1 WHEN in the schools they dispute about faith, 
The faith of the Schoolmen  so soon as they hear it named they conceive no higher thing, but a certain common assenting to the history of the Gospel: and in calling God simply the object thereof, they carry away silly souls rather with a vanishing speculation, then direct them to the mark. For God dwelleth in light that no man can come unto, therefore Christ must needs come between: for which cause he calleth himself both the light of the world, the way, the truth, & the life*, because no man cometh unto the father but by him.  

The mediator joh. 18.12 & 14 6.  2 Therefore let us thank the schoolmen for this evil, who have covered Christ as with a veil, drawn before him, whom unless we do directly behold, we do always wander through many Labyrinths & Mazes. And beside that they do deface the whole force of faith with their dark & misty definition, they have forged a devise of entangled faith, with which name adorning most gross ignorance, they delude the silly common people, 
Entangled faith.  to their great destruction.  
Ob. It is sufficient to believe that which the holy church believeth, neither need we to seek any further.  
An. Is this to believe, to understand nothing, so that thou do obediently submit thy sense to the church? faith is not placed in ignorance, but in knowledge: & that not only of god, but also of the will of god.  
3 Ob. Because we be environed with ignorance many things are to us dark now, wherein it is good for us to suspend our judgement, and to settle ourselves to keep the unity of the church.  
An. I grant: but yet it is a most absurd thing to give ignorance tempered with humility, the name of faith. For faith lieth in the knowledge of God & of Christ, & not in the reverence of the church under the title whereof sometimes most monstrous errors are thrust in. 
Faith lieth in the knowledge of God.   
Ob. We believe nothing absolutely, without adding this condition, If the church do believe so.  
An. By this means truth should be holden in error, light in darkness, true knowledge in ignorance. 
Absurdities.   
4 Object. So long as we are in our pilgrimage in the world, our faith is entangled.  
An. I grant that we be ignorant of many things, and that we be compassed about with many clouds. 
It is the greatest wisdom to go forward.  For the principal wisdom of every most perfect man, is, to go forward. Which we may note in the Disciples of Christ, before they were fully illuminate. Because they did stagger even in very small things.  
5 But yet for all this the desire which the faithful have to learn and profit, 
Voluntary ignorance.  doth much differ from gross ignorance, wherein they droop, which are content with an entangled faith, such as the Papists imagine. For if Paul do sharply condemn those, who are always learning, & can never come to the knowledge of the truth, how much greater reproach do they deserve, who of set purpose are desirous to know nothing?  
6 Therefore this is the true knowledge of Christ, 
The true knowledge of Christ.  if we receive him such as he is offered of his father, to wit clothed with his Gospel: because as he is appointed to be the mark whereat our faith must aim, so we can not come directly to him unless the Gospel go before us.  
Quest. If faith be restrained to the Gospel, what shall the doctrine of Moses and the prophets profit us?  
An. It was sufficient at that time to edify faith: 
Why the Gospel is called the doctrine of faith Rom. 10.4.  but because we have a more perfect manifestation of Christ in the Gospel, Paul doth for good causes call it the doctrine of faith*.  
7 And although it be the office of faith to subscribe to the truth of God, as often, and whatsoever, and howsoever he doth speak: yet it doth properly respect his good will, mercy and promises of grace in Christ; into the certainty whereof the holy Ghost doth illuminate our minds and confirm our hearts. 
The definition of faith.  Whence we shall have a perfect definition of faith, if we say that it is a firm and certain knowledge of God's good will toward us, which being grounded in the truth of the free promise made in Christ, is both revealed to our minds and sealed up in our hearts by the holy Ghost.  

unformed faith  8 Therefore that distinction of faith form & unformed, which flieth about in the schools, is vain.  
Object. They which believe whatsoever is necessary to salvation, have faith, although they be touched with no fear of God.  
An. Paul saith otherwise, with the heart man believeth unto righteousenesse*: 
Rom. 10.10  therefore faith may in no case be severed from a godly affection of righteousness.  
9 Object. Paul teacheth an unformed faith, saying: if any man have all faith, so that he can move mountains, and yet have no love, he is nothing*.  

1 Cor. 13.2  An. Faith is put in that place for power to work miracles, 
Cor. 12.10.  which the reprobates also had*. Therefore it is no marvel if it be separate from love.  
Object. There be many forms of faith.  
An. There is one only true faith of the godly.  
Object. Many believe that there is a God, that the history of the Gospel is true, and every part thereof: 
Historical faith.  also they are moved with threatenings & promises.  
An. The name of faith is given to such, but unproperly, because they do not resist the word of God with manifest ungodliness.  
10 But this whether shadow or image of faith, 
A shadow of faith.  as it is of no importance, so it is unworthy to have the name of faith.  
Object. Simon Magus is said to have beleeved*.  
An. He doth shortly after bewray his want of faith. Such are they in whom the seed of the word is choked before it can bring forth frute*. Let those which boast of such images of faith, know, that they are no better than the devils*. 
Act. 8.13.   
11 Object. Paul affirmeth that faith is a fruit of election*: 
Luk. 8.13. Faith of the Devils and of the reprobate. ja. 2.19. 1. Th. 15. Faith is the fruit of election. Heb. 6.4. Luk. 8.7.13. Temporal faith.  why then is it attributed to the reprobate?  
An. The reprobate are sometimes moved with the same feeling that the elect are*, although none be illuminate into faith, neither do in deed feel the efficacy of the Gospel, but those which are predestinate unto salvation. By such temporal faith or which endureth only for a short season, they are made without excuse.  
Object. Therefore there remaineth no more for the faithful, whereby they may esteem their adoption.  
An. Although there be great likelihood between the elect of God, and those which have a frail faith enduring only for a time, yet the sure confidence is only in the elect, that they cry, Abba father*: 
Gal. 4.6.  which alone continueth stable and firm.  
12 Object. The will of God is unchangeable, and his truth doth never waver: therefore the feeling of God's love wherewith men are endued shall never decay.  
An. The reprobate can never go so far as to pierce into that hidden revelation, which the Scrip- doth attribute to the elect alone. As a tree which is not planted deep enough, that it may take root, doth whither in success of time: though for some years it send forth both leaves, 
A similitude.  and blossoms, and fruits.  
Object. We might call the Spirit deceitful, which doth besprinkle the reprobat with such light, which afterward perish.  
An. He doth not quicken the seed which lieth in their hearts, that it may always remain incorruptible, as in the elect*.  

Rom. 5.5. The signification of faith. 1 Tim. 3.9. 1 Tim. 4.1.  13 Also we must mark the doubtful signification of the word. For faith doth oftentimes signify as much as the sound doctrine of godlinesse*. Contrariwise it is sometimes restrained unto some particular object 
* Mat. 8.10. . Sometimes it is put for the gift of miracles 
* Coll. 13.10 : sometimes for the doctrine whereby we are taught in the faith. But we speak of the true faith whereby the children of God are justified.  

The exposition of the definition, Knowledge  14 Now let us prosecute every particular point of the definition. By knowledge we mean, not every comprehending, such as men use to have in their matters, but altogether infinite, and far surpassing all other knowledge; & that rather by persuasion of the truth of God, then by reasonable demonstration.  
Object. There is no knowledge of that which is infinite.  
An. Because the Lord hath revealed to his Saints the secret of his will, 
How faith is a knowledge. 1 joh. 31. Certain and firm.  which was kept secret from ages and generations, faith is for good causes called in the Scriptures a knowledge*.  
15 We add that it is certain and firm, that the more sound constancy of persuasion may be expressed. For as faith is not content with a doubtful and rolling opinion, so neither with a dark conceit: but it requireth a full and certain certainty such as that useth to be which we have of known and tried things.  
16 This is the chief point of our faith, 
Toward us.  that we do not think that those promises of mercy which the Lord doth offer are true only without us, and not in us: but rather by comprehending them within us, we make them our own. Hence springeth that confidence which Paul calleth peace*. 
Rom. 5.1.   
17 Object. But the faithful find it far otherwise, 
Faith is peace  who are not only tempted with unquietness, but also sometimes shaken with most grievous terrors, which do not agree with that certainty of faith.  
An. When we say that faith is certain, we do not imagine any such certainty as is not touched with any doubting, (because the faithful have a continual combat with their own distrustfulness) but they never fall from that certain confidence which they have conceived of the mercy of God. We have an example in David*. 
Psal. 42.6. & 43.5. The unquietness of the faithful. The first kind of fear.   
18 Therefore a godly heart doth feel in itself a division, which is partly delighted with sweetness, by reason of the knowledge of God's goodness: partly it is vexed with bitterness, die reason of the feeling of calamity: partly it leaneth to the promise of the Gospel: partly it trembleth by reason of the testimony of the own iniquity. 
Imperfection of faith is the cause of unquietness.  Which variation cometh by reason of the imperfection of faith: forasmuch as we be never in so good case in this course of life, that being cured thoroughly of all misbelief, we are wholly replenished and possessed by faith.  

Effects of faith  19 Let this be the sum. So soon as any small drop of faith, is dripped into our minds, we do forthwith behold the face of God to be pleasant, and fair, and favourable to us, a far of I grant, but with so certain a sight, that we know that we are not deceived. And the more we go forward, the nigher do we come to behold him.  
20 Paul teacheth both things finely: For when he saith that we know in part, and that we prophecy in part*, 
1 Cor. 13.9.  he showeth what a small portion of that divine wisdom is given us in this life. But the same doth teach elsewhere how sure and not deceivable a taste even a small drop of faith doth make us feel, when he affirmeth that we behold the glory of God with so great efficacy, with open face, without having any vail put between, that we are transformed into the same image*. 
2 Cor. 3.18.   
21 Furthermore faith doth arm and fortify herself with the word, 
Faith leaneth upon the word. Temptation.  to bear of all brunts. If therefore any such temptation do assault her, that God is our enemy, because he is angry: she answereth that he is merciful even then when he punisheth. Because chastisement cometh rather from love then from anger. Faith is shaken, yet at length it hath the victory: so doth john conclude*, This is the victory which overcometh the world, your faith.  

Chastisement cometh rather from love then from anger  22 There is another kind of fear & trembling, whereby notwithstanding the security of faith is so little diminished, that it is thereby more surely established. To wit when the faithful thinking with themselves that the examples of God's vengeance showed upon the wicked, are unto them in steed of instructions, they take heed that they provoke not the wrath of God against themselves with like wickedness.  
23 Therefore we are taught with fear & trembling to work our own salvation, 
1 joh. 5.4.  which is that we accustom ourselves to behold the power of God with great casting down of ourselves.  
24 Object. So often as we look upon Christ, we grant that we find full matter of good hope, but because we be unworthy of all those good things which are offered us in Christ, 
The second kind of fear The feeling of our own unworthiness is the cause of doubting The hope of the faithful  by beholding our own unworthiness we stagger and doubt.  
An. We think upon Christ not standing a far of, but rather dwelling in us. Therefore we look for salvation at his hands, because he doth make us (after we be engrafted into his body) partakers, not only of all his good things, but even of himself also.  
25 Bernard disputeth in like sort, 
Hom. 5. dedica templi.  by the benefit of God, saith he, sometimes thinking upon the soul, me thinks I see in it as it were two contraries: if I behold it as it is in itself, & of itself, I can say nothing more truly of it, then that it is brought to nothing, but of the mercy of God, we have cause to rejoice, not in ourselves but in the Lord.  
26 Furthermore the fear of the Lord which is called elsewhere the beginning of wisedome*, 
The soonnelie fear and the servile. Pro. 1.7.  and in some place wisdom itself 
* Pro. 15.23. , although it be but one, yet it floweth from a double understanding. For God hath in himself the reverence of a father, and of a master. Therefore he that will worship him aright, must show himself both an obedient child toward him, and also study to do the duty of an obedient servant. 
Mal. 1.7.   
27 Object. john saith, that there is no fear in love, but that perfect love casteth out feare*. 
1. joh. 4.18   
An. He speaketh of the fear and terror of incredulity, 
The difference between terror and fear  from which that fear of the faithful differeth much. For the wicked do not fear God, but so soon as they hear of his anger, armed with power of revenge, they quake and are taken with horror forthwith. But the faithful do more fear the offence than the punishment. Whereby it cometh to pass that we say there is a double fear, servile and sonly.  

The goodwill of God is the cause of salvation.  28 Now we understand and know that the possession of salvation and eternal life is obtained in God's good will, which our faith doth respect. For if we can lack no good thing so long as we have God to be favourable to us: it doth abundantly suffice us unto the certainty of salvation, when he himself doth certify us of his love. Let him show his face saith the Prophet, 
Psal. 80.4.  & we shallbe safe*. Wherefore faith being laid hold on by the love of God, hath the promises of this life and of the life to come, 
The promises make faith careless.  and perfect security of all good things: but yet such as may be gathered and had out of the word.  
29 Therefore we make the free promise the ground of faith, 
The free promise is the foundation of faith  because faith consisteth properly in it. For though it be persuaded that God speaketh the truth, whether he command, or forbid: or whether he promise or he threaten: and doth also obediently receive his commandments, observe his inhibitions, take heed of his threatenings: yet it beginneth properly with the promise, in it it consisteth and continueth, and in it it endeth: for it seeketh life in the free promise of mercy: in which sense not the Law, but the Gospel is called the word of faith*. 
Rom. 1 5. &. 16 17. Pighlus.   
30 Object. Such a restraint in pulling faith in pieces, doth lay hold but upon one piece.  
An. Faith hath respect unto all parts of the word of God: but it never stayeth until it come unto the free promise of grace in Christ.  
31 And hereby we gather that faith hath no less need of the word, 
A similitude.  than fruit hath of the lively root of the tree: because as David doth witness, 
Psal 9.11.  none trust in God, but such as know his name*: and in another place, I have hoped in thy word, 
Psal. 119.45. Faith layeth hold upon the power of God by the word.  save me*. Therefore we must not turn aside from the word no not one jot, whereby we do also lay hold upon the power of God, which we do not conceive to be idle but effectual, whereby the israelites also might learn, that God who was the author of salvation once, would be the everlasting keeper thereof.  
Object. Sara and Rebecca, 
The error of Sara and Rebecca.  through zeal of faith offended.  
An. Both of them erred because they passed the bounds of the word.  
32 Again we do not without cause include all promises in Christ: 
Promises in Christ. Rom. 1.17.  when as the Apostle includeth all the whole Gospel in the knowledge of him*, and in another place he teacheth that all the promises of God are in him yea and amen. For whatsoever God doth promise, he doth thereby testify his good will, 
The promises a testimony of love.  so that there is no promise of his which is not a testimony of love. But no man is beloved of God, which is without Christ. For he is the beloved Sonne*, 
Mat. 3.17 & 17.5. Eph. 1.6. Note. 2. Kin. 5.19.  in whom the love of the Father abideth, & doth afterward descend from him unto us. It followeth that we must cast our eyes upon Christ, so often as any promise is offered us.  
Object. Naaman the Syrian 
* Act. 10.31. , Cornelius the Gentile and Romane*, the Eunuch 
* Act. 8.7. , were acceptable to God, and yet they knew not Christ the Mediator.  
An. I grant that in some point their faith was entangled, not only as touching the person of Christ: but also as concerning his power, 
Naaman's faith entangled.  and the office which was enjoined him by his Father. Yet nevertheless it is certain that they were instructed in the principles which gave them some taste of Christ, though it were very slender.  

preaching of the word.  33 And this bare and external preaching of the word, aught to suffice abundantly, to make it to be believed, unless blindness and stubbornness did let it. Furthermore without the illumination of the Spirit nothing is done by the word. 
Note. The holy ghost is the author of faith.  Moreover the Spirit is not only the beginner of faith, but he doth also increase it by degrees, until it bring us unto the kingdom of heaven.  

The incresings of faith.  Object. On the other side Paul teacheth that the Spirit is given by the hearing of faith*.  

Gal. 5.5  An. If there were one only gift of the Spirit, he should have spoken absurdly in calling the Spirit an effect of faith, who is the author and cause thereof: but forasmuch as he setteth forth those gifts wherewith God doth adorn his Church, 
The Spirit put for the gifts of God.  and by the increasings of faith doth bring it unto perfection, no marvel, if he ascribe those things to faith, which doth prepare us to receive the same.  
34 These are the mysteries of God, which are revealed only to little ones 
* Mat. 16.17. . 
Mat. 11.25.  For flesh and blood doth not reveal them, neither doth the natural man understand those things which are of the Spirit 
* 1 Cor. 2.14. : but the doctrine of God is rather to him foolishness. Therefore the aid of the holy Ghost is necessary, or rather he is his only power. The word of God is indeed like to the Sun which shineth to all those to whom it is preached, 
A similitude.  but with no fruit among the blind. 
Note.  But we which are by nature blind are enlightened by the Spirit.  
35 Thereupon Paul calleth the Spirit of faith faith, not that which we have naturally, 
1 Cor. 4.13.  but that which we have of the Spirit*. Therefore he prayeth that God would fulfil in the Thessalonians all his good pleasure, and the work of faith in power*. 
2. Thess. 1.11.  For faith is a singular gift, 
Faith is the gift of God.  which God giveth to whom he will.  
36 But it is certain that the mind is not sufficiently illuminate, by the understanding and knowledge of the word, unless the certainty thereof do likewise pierce into the heart, both which the Spirit worketh. 
A similitude. Eph. 1.13.  Therefore he serveth in steed of a seal to seal those promises in our heartes*, the certainty whereof he had before imprinted in our minds.  
37 Object. That confirmation is in vain, 
Faith is shaken but not overcome  when as faith is tossed and shaken with continual storms of temptations.  
An. But it is not overcome, because God is the protection, aid, tower, and buckler of the faithful*. 
Psal. 13.6. & 47 3. & 27.1.  Only we have need of patience*.  
38 Object. We can not otherwise be persuaded of the grace and favour of God toward us, 
Patience is necessary. Heb. 10.36 Sorbonists. Conjectures are contrary to faith.  but only by a moral conjecture, as every one doth think himself not to be unworthy thereof.  
An. Nothing is more contrary to faith then conjectures.  
Object. No man knoweth whether he be worthy of hatred or of love*. 
Eccle. 9.1.   
An. This place is corruptly translated: Solomon his meaning is: 
The sense.  If any man will esteem and judge by the present state of things, whom God loveth, and whom he hateth, he shall take pains in vain, seeing all things fall out a like to the just and the unjust, to him that offereth sacrifice and to him that offereth none.  

To know certainly is not to presume.  39 Object. It is a point of rash presumption, for a man to challenge and attribute to himself the certain knowledge of the good will of God.  
An. I grant, if we took so much upon us as to make the incomprehensible counsel of God subject to the slenderness of our wit. But we say simply with Paule*, 
1 Cor. 2.12.  That we have not received the spirit of this world, but the Spirit which is of God, who being our teacher, we know those things which are given us of God.  
Object. It is rashness to boast of the Spirit of God.  

Rom. 8, 14. joh. 11.  An. But Paul pronounceth that they only are the children of God, which are led by his Spirit. He being our guide we call God father*, and we know assuredly that we be the children of God.  
40 Object. Although we may judge of the grace of God according to the present state of righteousness, yet the knowledge of persevering unto the end, hangeth in doubt.  

Perseverance. Rom. 8.38.  An. I am fully persuaded, saith Paule*, that neither Angels, nor powers, nor principalities etc. shall separate us from the love wherewith the Lord loveth us in Christ.  
Ob. The Apostle had that by an especial revelation.  
An. But he handleth in that place those good things which all the faithful in general have by faith and not those which he himself alone doth seal.  
Object. But the same Paul in another place doth terrify us by making mention of our weakness & inconstancy. Let him that standeth, take heed lest he fall*. 
1 Cor. 10.12.   
An. But not with fear and terror, whereby we may be thrown down, but whereby we may learn to humble ourselves under the mighty hand of God, as Peter declareth*. 
1 Pet. 3.6   
41 By these things which we have already said, we see that the definition of faith which we set down varieth not from the Apostles description. Where he teacheth, that faith is the substance of things to be hoped for, 
What faith is. Heb. 11.1.  and a certainty of things that are not seene*.  
Object. Love is before faith and hope also.  
An. Yea faith alone bringeth forth love, 
Faith is the mother of love.  & every good work beside.  
42 Now wheresoever this faith shall be, it can not be but that it hath hope of eternal salvation joined with it, as an unseparable companion, 
Faith hath hope for her companion.  or rather that it begetteth and bringeth it forth of itself. Faith believeth that God is true, hope waiteth and looketh that in convenient time he show his truth: 
Note.  faith believeth that he is our father, hope waiteth and looketh that he do always so show himself toward us: faith is the foundation whereupon hope resteth.  
43 By reason of this affinity the Scripture doth sometimes confound the word of faith and of hope*. 
Faith and hope are sometimes confounded. 1 Pet. 3.4.   
Object. Hope hath a double foundation, the grace of God, and merit of works.  
An. The whole Scripture doth teach that hope must look unto the mercy of God alone, 
Lombardus his error.  as it were with both eyes, as unto the mark which is common to her as well as to faith.   

CHAP. III. That we are regenerate by faith, where repentance is handled.  

The parts of the Gospel.  1 THerefore faith doth possess Christ, & doth rest upon the Gospel, which hath two parts, repentance and remission of sins. Christ giveth both, and we obtain both by faith. And repentance proceedeth from faith, as fruit from a tree.  

Repentance proceedeth from faith  2 Object. Christ and john in their sermons do first exhort the people unto repentance, and then afterward they add that the kingdom of heaven was at hand*. Therefore repentance goeth before faith, 
Mat. 3.2  which we have by the Gospel.  
An. We must not superstitiously stick to the placing of syllables. For it is all one as if they should say, because the kingdom of heaven is at hand, therefore repent. For in the Prophet that voice is commanded to begin with consolation and glad tidings*. 
isaiah. 40 3.   

The parts of repentance.  3 Certain learned men have said that repentance consisteth in two parts, in mortification and vivification. They interpret mortification to be the sorrow and terror of mind conceived of the knowledge of sin, 
Mortification.  and the feeling of the judgement of God: 
Vivification.  and vivification to be the consolation which ariseth of faith: to wit, when a man being thrown down with the conscience & feeling of his sin, and stricken with the fear of God, looking afterward unto the grace of God through Christ, doth take a good heart, and doth return as it were from death to life. This is well. But yet vivification doth signify rather a desire to live godlily, which ariseth of regeneration, than the joy which the mind receiveth, being at quiet from trouble & fear.  
4 Other some put two forms of repentance, the one legal or of the Law, whereby a sinner being wounded with the searing iron of sin, 
Legal.  and thrown down with the terror of the wrath of God, doth continue sad and sorrowful in that perturbation, neither can he tell how to acquit himself: such were Cain 
* Gen. 4.13. , Saul 
* 1 Sam. 28.30. , judas 
* Mat. 27.4. evangelical. . The other evangelical or of the Gospel, whereby a sinner being sore afflicted in himself, doth notwithstanding rise up higher and lay hold upon Christ the salve for his sore, and consolation for his terror: such were Ezechias 
* 2. King. 20.2. , the Ninivites 
* jona 3.5. , David 
* 2. Sam. 12 13. , Peter 
* Mat. 26.35. .  
5 Though all these be true, yet we must take the very name of repentance otherwise, so that repentance may be a true turning of our life unto God, coming from the sincere and earnest love of God, which consisteth in mortifying our flesh & the old man, and in quickening of the Spirit. In this sense are all those sermons to be taken, wherewith either the Prophets in times past, or the Apostles afterward, did exhort the men of their time unto repentance.  
6 Furthermore this definition containeth three points. 
Three parts of the definition  First when we name the turning of the life unto God, we require a transforming or change, not only in the outward works, 
Conversion.  but even in the soul itself: which when she hath put of her oldness, doth at length bring forth of herself fruits answerable to her renewing. Whereupon the Prophet commandeth, that they make themselves a new hart*, 
Ezech. 18.31.  whom he calleth to repentance.  
7 The second point is, in that we taught that it cometh from the sincere fear of God. 
From the true fear of God's judgement.  For before the mind of the sinner can be inclined to repentance, he must be awaked with thinking upon God's judgement: and when this cogitation shallbe thoroughly infixed, that God shall be judge both of our words and works, it doth not suffer the silly man to be in rest, but doth prick him forward to think upon another trade of life, whereby he may safely appear before that judgement seat. Therefore oftentimes when the Scripture exhorteth unto repentance, 
jer. 44. Act. 17.30.  it maketh mention of the judgement of God*.  
8 In the third place we said, that repentance consisteth upon two parts, of mortifying the flesh, and quickening of the Spirit. 
The third part of the definition. Psal. 14 15. Isa. 1.6.  This doth the Prophet declare*, Cease of from evil, and do good, rest from dealing perversely and learn to do good.  
9 We have both these by partaking Christ: For if we be truly partakers of his death, 
Mortification.  by the power thereof our old man is crucified, and he dieth to sin, that the corruption of our former nature may live no longer. If we be made partakers of his resurrection, we are thereby raised up to newness of life, such as may be answerable to God's justice. So that by this means the image of God which was blotted out and defaced by the fall of Adam is renewed. 
Vivification   

Christian liberty.  10 Therefore the children of God are so set free by regeneration from the slavery of sin, not as if having gotten full possession of liberty, they did no longer suffer any trouble of their flesh, but that they may have perpetual matter of strife, whereby they may both be exercised and also better learn their infirmity: 
Feeding of sin in the regenerate.  because there remaineth as yet in the regenerate a feeding of sin, from whence flow lusts which prick men forward to sin.  
11 Object. God purgeth his church from all sin*: 
Eph. 5.26.27.  Also promiseth this grace of deliverance in baptism, and doth fulfil it in the elect.  
An We refer that rather unto guiltiness, 
Sin doth dwell but not reign in the faithful.  then unto the matter of sin, because sin is not imputed: it inhabiteth, but it reigneth not.  
12 Object. It seemeth an unconvenient thing that all lusts should be so generally condemned, wherewith man is naturally moved, seeing they are put into man by God, who is the author of nature.  
An. We do not condemn those desires which God hath so engraven in man's nature from the first creation, 
What lusts are to be condemned.  that they cannot be rooted out thence unless humanity itself be destroyed, but only wanton and unbridled motions which are contrary to God's ordinance.  
13 Thereto agreeth Augustine, saying*: 
Lib. 2. contra julianum.  That law of sin is both remitted in the spiritual regeneration, and doth also remain in the mortal flesh: it is remitted because the guiltiness is taken away in the sacrament, whereby the faithful are regenerate: 
Note.  and it abideth because it worketh those desires against which the faithful do fight.  
Ob. After that concupiscence hath conceived it bringeth forth sin*: therefore concupiscence is not sin. 
jam. 1.15.   
An. In that he calleth mischievous deeds and wicked offences, the children of sin, and doth give them the name of sin, it doth forthwith follow, 
The issue of concupiscence  but that even to lust is an evil thing, and damnable before God.  
14 Object. The children of God being restored unto the state of innocency ought not to take thought for the bridling the lust of the flesh, but they must follow the spirit, who being their guide, they shall never err.  
An. A monstrous forgery. If it were so, then should all choice of dishonesty and honesty, of just and unjust, of good and evil be taken away.  
Object. This difference cometh from the curse of the old Adam, from which we are exempt by Christ.  
An. Then there shall be no difference between whoredom and chastity, truth and falsehood.  
Object. Take away wicked fear, and the spirit will command thee no wicked thing, so that thou carelessly and without fear do suffer thyself to be led by him. 
An absurd maxim of the Anabaptists,   
An That is to deny Christ and the holy Ghost, not to follow them. The spirit is not the author of manslaughter or whoredom, but of love & chastity.  

Seven effects of repentance.  15 And whereas the Apostle in the description of repentance doth reckon up seven either causes, or effects, or parts, as, study, excuse, indignation, fear, desire, zeal, revenge, he doth that for good cause. For carefulness or study ariseth of sorrow: excuse bringeth rather a purging then a trusting to the cause. Indignation wherewith the sinner fretteth inwardly. Fear is a trembling of the mind by reason of God's vengeance which we have deserved. Desire is diligence in our duty, and readiness to obey. Zeal is an heat wherewith we are inflamed to seek the glory of God, Revenge is the last: for the more rigorous we be to ourselves, the better hope ought we to have that God will be merciful to us. In this thing Bernard his admonition is profitable. 
Ser. 11. in Cantic.  Sorrow saith he for sin, is necessary, if it be not continuall*.  
16 Now it may also be gathered what manner fruits the fruits of repentance be: to wit, three: 
Fruits of repentance.  godliness toward God, love toward men, and in our whole life holiness and pureness, and the more diligently a man doth examine his life by the rule of the law of God, the more certain signs of his repentance doth he show: Notwithstanding it is very necessary, 
joel. 2.13. jam 4 8.  that they take their beginning from the pure fountain of the heart*. And that done, that external testimonies do follow 
* 2 Cor. 7.11. , which commend sincere repentance.  
17 Object. A principal part of repentance as joel doth witness, consisting in fasting, weeping, 
joel. 2.12.  & in ashes*.  
An. Yea that which is there spoken of the conversion of the whole heart unto the Lord, of the renting of the garments, 
Weeping and fasting are not necessary in repentance.  but of the heart is proper to repentance: but as for weeping and fasting they are adjoined not as perpetual or necessary effects.  
18 Let us also add that, that the name of repentance is unproperly applied unto this external profession, 
What it is to repent in ashes and sackcloth.  which is rather a confession of the fault with a beseeching to have the punishment and guiltiness forgiven. So to repent in sackcloth & ashes is nothing else but to testify our displeasure, when God is angry with us for grievous offences. 
Mat. 11.21. Luk. 10 12.  But we must note that there is a double confession, public, where by condemning ourselves before God, angels, and the world, 
Public confession.  we prevent the judgement of God. For saith Paul, if we should judge ourselves we should not be judged of God*. But it is not always necessary to make men witnesses of our repentance The other is private whereby we do confess our sins only before God, and it is a part of true repentance which cannot be omitted: neither is it only necessary for that we confess those sins which we do daily commit, 
Private  but our grievous falls also*, 
Psal. 51.7.  and those which seem to be buried long ago. Furthermore, we must note that repentance is double, ordinary wherein we must apply ourselves continually, special and extraordinary, which doth as it were raise up from death, those, 
Repentance. Ordinary. Extraordinary.  which had either filthily fallen, or given over themselves to sin through unbridled licentiousness or shaken of the yoke of God through a certain revolting.  

The parts of the Gospel.  19 Furthermore if the whole sum of the Gospel be contained in these two points in repentance and remission of sins, do we not see that the Lord doth therefore justify his freely, that he may also restore them to true righteousness by the satisfaction of the spirit? For Christ began his sermons thus, * The kingdom of God is at hand: 
Mat. 1.15.  repent and believe the Gospel. First of all, he declareth that the treasures of mercy are set open in him. secondly, he requireth repentance: lastly confidence in God's promises.  

Hatred of sin is the beginning of repentance. isaiah. 16.1. Mat. 11.5:  20 But as the hatred of sin, which is the beginning of repentance, setteth open to us the first entrance to the knowledge of Christ, who offereth himself to none but to poor afflicted sinners*: so must we endeavour toward repentance, & apply ourselves in it during our whole life, if we will abide in Christ. Therefore so long as we shall dwell in the prison of our body, we must continually wrestle with the vices of our nature, & so consequently with our natural soul. Wherefore I suppose that he hath profited much, who hath learned to displease himself much: not that he may stick fast in this mire, 
He hath profited much which doth much displease himself.  but rather that he may make haste to God, that being graffed into the death & life of Christ, he may continually meditate upon repentance.  
21 Furthermore it is well known that repentance is the gift of God. 
Repentance is the gift of God  Therefore the church commendeth the benefit of God in that he given to the Gentiles repentance unto saluation*. 
Act. 11.28.  Also when the Apostle goeth about to exclude revolts from hope of salvation, he allegeth this reason*, 
Sin against the holy ghost Heb. 6.6.  that it is unpossible that they should be renewed unto repentance: to wit, because when GOD reneweth those whom he will not have to perish, he showeth a sign of his fatherly favour: again, he thundereth against the reprobate, with hardening them, whose wickedness is unpardonable. Which kind of punishment the Apostle denounceth to voluntary Revoltes or Apostates, who when they fall from the faith of the Gospel, do mock God, do opprobriously refuse his grace, do tread under foot the blood of Christ, yea and crucify him a fresh so much as in them lieth.  
22 But to discuss this more plainly, it is meet that we search out what that so horrible offence is, which shall not be forgiven: 
What it is to sin against the holy ghost.  I say that those sin against the holy ghost, which resist the truth of God of set purpose, with whose brightness they are dazzled, that they cannot pretend ignorance, and to no other end, but that they resist. For Christ going about to expound that which he had said, addeth, he which shall speak a word against the son of man, it shall be forgiven him, but he which blasphemeth against the spirit, it shall not be forgiven him  
Quest. How can one blaspheme the son, but it shall also be against the spirit?  

What it is to sin against Christ.  An. Those which stumble at the truth of God, which they know not, those which blaspheme Christ ignorantly, being endued with this * mind, that they will not quench the truth of God, being revealed unto them, and that they would not with one word hurt him whom they shall know to be Christ the Lord, they sin against the father and the son. But as for those whose conscience is convict, that that is the word of God which they impugn, they are said, to blaspheme the holy Ghost: forasmuch as they wrestle against the enlightening which is a work of the holy ghost*. 
Heb. 6.10.   

1 joh. 2.19.  23 Quest. Why do such feel God unappeasable?  
An. Because as john avoucheth they were not of the elect, out of whom they went.  
24 This seemeth to be too hard, and contrary to the clemency of God, that those should not obtain remission of their sins, which fly to crave the mercy of God.  
An. The Apostle saith not that pardon shall be denied if they turn unto the Lord: but the doth flatly deny that they can rise to repentance*, 
Heb. 9.4.  namely, because they are smitten by the just judgement of God with eternal blindnesse*, 
Zach. 7.13  for their unthankfulness.  
Object. God should be contrary to himself, who crieth by his prophet, that he will be merciful so soon as a sinner shall convert*. 
Ezec. 18.20.21.   
An. But man's mind is not changed to good, unless it be prevented by his grace.  
25 Quest. If God be not pacified with feigned repentance, how did Achab obtain pardon, and turn away the punishment which was denounced against him. 
Feigned repentance   
An. God doth sometimes so spare hypocrites, that notwithstanding his anger doth always lie upon them. 
Note. Why God spareth hypocrites.  And that is done not so much for their sake as for a common example. For in that Achab had his punishment mitigated, what profit gate he thereby, save only that he should not feel it so long as he lived upon the earth? 
Gen. 27.28.29. Psal. 78.36.  The same may be said of Esau* and the Israelites. * Therefore God doth show such examples of his inclination to pardon that thereby the godly may be encouraged to amend there lives, 
God's ready inclination to pardon.  and that their pride may be the more grievously condemned, which stubbornly kick against the prick.   

CHAP. FOUR How far that is from the pureness of the Gospel, whatsoever the Sophister's babble in their schools, touching repentance, where confession and satisfaction are handled.  
1 THE school Sophisters err greatly in the definition of repentance, saying, 
The definition of popish repentance.  that to repent is to lament the sins which are past, & not to commit such things as they may lament. 
The popish division of repentance  They err also when they divide it into the contrition of the heart, the confession of the mouth, and satisfaction of the work: for a man may be truly penitent without the confession of the mouth.  
2 Again if those three be necessary to obtain remission of sins, nothing is more miserable or in worse case than we, who can never be fully persuaded of remission of sins. They make contrition the first point to obtain pardon, and that they will have to be perfect, 
Popish contrition.  but a man can never know certainly when he hath fully fulfilled this contrition in just measure.  
3 Furthermore, it should be the cause of remission of sins, which is manifestly false as we have taught.  

Popish confession.  4 Moreover they will have sinners to reckon up all their sins before the Priest, which can never be, and it is contrary to the scripture.  

Mat. 8.4. Luk. 5.14.  Object. The Lord sent the Lepers unto the Priest*.  
An. He sent them not to make confession. Who ever heard it spoken that the levitical Priests were appointed to hear confessions?  
Object. It was appointed in the law of Moses, that the Priests should discern between leprosy and leprosie*. 
Deut. 17.8.9, Sin is spiritual leprosy.  But sin is spiritual leprosy.  
An. All the Priesthoods are translated unto Christ, in him they are both fulfilled and ended: therefore all the right of the Priesthood was translated unto him*.  
Quest. Why then doth Christ send the lepers unto the Priests?  
An. Lest they should cavil that he broke the law, which did command that he which was cured of his leprosy should be brought before the Priest, and should be purged by offering of sacrifice.  
5 Object. The Lord commandeth his Disciples that they should lose Lazarus whom he had raised from the dead*. 
joh. 21.44. How Lazarus was loosed.   
An. It was no more spoken to the disciples than to the jews that stood by: but what is this to confession?  
6 Object. Those which came to john's baptism confessed their sins.  
An. john preached the baptism of repentance*. 
Mat. 3.6.  Who then should he have baptized, but those which confessed that they were sinners*?  
Object. james will that one confess his sins to another. 
jam. 5.16.   
An. He will have one of us to lay his own weakness in an others bosom, that we may one give counsel to another, one take pity upon another, and one comfort another.  
7 Ob. The use of confession was most ancient.  
An. There was no law made concerning it before Innocentius the thirds time: 
The law of Innocentius the Pope abrogated.  which when it was made, Nectarius bishop of Constantinoble did reverse.  
8. Also this kind of Confession did greatly mislike even chrysostom, therefore let us conclude that auricular confession is absurd and contrary to the word of God.  
9 But the true confession which is commanded us respecteth both God and man. The first is, 
True confession before God.  that we confess our sins to God, that we may obtain pardon, forasmuch as it is the Lord who alone forgiveth, forgetteth, and blotteth out the same. He is the alone Physician, the knower of men's hearts, 
Psal. 32.5. &. 51 1.  and he alone is privy to their thoughts*.  
10 After the secret confession which is made to God, followeth the voluntary confession which is made before men, 
To confess before men.  so often as that is expedient either for God's glory, or for our own humbling. After this manner David reproved of Nathan, & pricked in conscience, doth confess his sin before God, and also before men. After this manner the people of Israel, 
2 Sim. 12. Leuitic. 12.  having the Priest to say before them, did openly confess their inquiries in the temple*.  

Extraordinary confession.  11 This kind of confession ought to be ordinary in the church, and then to be used extraordinarily, if the people have offended with any general offence. Such was the confession which the whole people made, 
Neh. 17. Ordinary confession.  being guided by Esdras and Nehemias*. We use that extraordinary confession commended of God, and most profitable for us firstly when we present ourselves in the sight of God and of the angels in every holy assembly.  
Object. That is done in every prayer.  
An. I grant, but if you consider how great our sluggishness is, you will grant that it is a wholesome kind of ordinance, if the christian common people be exercised by some solemn rite of confession unto humility.  
12 Furthermore, the scripture alloweth two forms of private confession. One, which is made for our sake: whereto appertaineth that of james, That we confess our sins one to another*. 
Two kinds of private confession. jam. 5.16.  Another which must be made for our neighbour's sake, to pacify him, and to reconcile him to us, if we have offended or hurt him in any thing. For the use of the former (though it be free) yet shall we more commodiously repair to the pastors: yet there we must beware both of necessity to reckon up all faults and that there be no tyranny in the ministers, 
For our sake.  and in the people no superstition.  
13 Christ speaketh of the other in Matthew*. If thou offer thy gift at the altar, and there shalt remember, etc. Under this kind is contained the confession of those which have offended even the whole church. 
Mat. 5.23 For our neighbour's sake.  So was the man of Corinthus received again to the communion, when he had showed himself obedient to correction*. 
Corinthians. 2. Cor. 2.6.   
14 In these three kinds of confession, the power of the keys taketh place*: 
Mat. 18.19. joh. 20.23  either when the whole Church craveth forgiveness with a solemn acknowledging of their offences: or when any private person, who hath by committing some notorious offence, offended the whole congregation, doth testify his repentance: or when he which by reason of unquietness of his conscience doth need the help of the minister, doth disclose to him his infirmity. But when we speak of the keys we must beware that we do not dream of any power separate from the preaching of the Gospel. 
A caution.   
15 That which the romish divines have dreamt of the use and number of the keys, 
There is no authority of the keys without the word.  and of the power of binding and losing, is so absurd, that it needeth no refutation.  
16 For who is able, as they will have it to reckon up all his sins? 
Necessity to reckon up all faults. Psal. 19.13. & 58.5.  David crieth out, who shall understand all his errors?  
17 Therefore it is a butchery cruelly to vex men's consciences with that which is unpossible.  
18 Moreover that law, that a man must of necessity reckon up all his sins, shall either throw men into despair, or else it will make them hypocrites, having brought them from the true feeling of their sins, and so it shall make them ignorant of God & of themselves.  
Quest. Must I then confess all my sins? Is there no confession acceptable to God, unless it be concluded in these few words, I am a sinner.  
An. We must not only endeavour in one word, to confess ourselves to be sinners, but also what manner uncleanness ours is, how great it is, and in how many points, that the depth of mercy may swallow up the depth of sin. 
Psal. 19.13  David said for good cause* Lord cleanse me from my secret faults.  
Object. The gate of Paradise is shut against him, which shall neglect the power to confess which is offered him.  
An. Yea at what time soever a sinner shall repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the Lord*. 
Ezech. 18.21   
Object. There can no judgement be given before the cause be heard.  
An. These confessors do rashly & boldly challenge to themselves that power, who are made judges of themselves.  

To bind and lose  Object. We have the office of binding and losing committed to us.  
An The Apostles knew not this power.  

Auricular confession is hurtful.  19 Therefore let us reject auricular confession as pestilent and hurtful to the whole church.  
Object. It causeth him which confesseth to be ashamed, that he may hereafter be more wary, and prevent the judgement of God. 
Liberty to sin cometh from auricular confession.   
An. Yea we may every where see, that by nothing men have more liberty granted to sin, then when having confessed themselves to the Priest, being careless for making confession all the rest of the year, they never once sigh before God.  

Mat. 18.18.  20 Quest. Therefore the keys were given without cause*. Shall we make the word of Christ to be of none effect?  

To whom the keys were ge-  An. Christ gave this power to his apostles whose neither vicar's not successors the shavelings are. Again that was not done before they received the holy Ghost.  
Object. They have the holy Ghost.  
An. Why do they then lose those things which the Lord would have bound, why do they bind those which he commanded to be loosed?  
21 Ob. They have power without knowledge.  
An. Knowledge is required to good use. 
Power without knowledge.   
Object. The saying of Christ is limited according to his deserts who is bound or loosed.  
An. The church pronounceth fornicators and adulterers, etc. to be bound, as those which are worthy to be bound. By the same word it looseth those whom it comforteth after they repent. Which cannot be done without knowledge and understanding of the word of God. 
1 Cor. 6.9.   
22 Ob. The lawful ministers of Christ shall stand no less in doubt, because they know not his faith, which confesseth his sins: but the priest doth only remit the sin which he knoweth.  
An. The absolution is conditional, 
Absolution conditional.  that the sinner should trust, that God will be merciful to him, so that he sincerely seek the cleansing of his sins in the sacrifice of Christ, & rest upon the grace which is offered him.  
23 Therefore these things are preposterously wrested unto auricular confession, which are spoken by Christ partly of the preaching of the gospel, partly of excommunication.  
Object. The authority and power to lose was given to the Apostles, which the Priests do exercise by remitting sins which they know.  
An. This principle is false: because absolution which serveth to faith, 
True absolution.  is nothing else but a testimony of pardon, taken from the free promise of the Gospel. But the other which dependeth upon discipline, appertaineth nothing unto secret sins, but rather unto example, that the public offence of the church may be taken away.  
Object. sins must be forgiven but with enjoining penance and satisfaction.  
An. That is to half that, which God hath promised wholly.  
24 The whole sum tendeth to this end, If they will make God the author of auricular confession, 
The beginning of auricular confession.  their vanity is reproved: because this tyranny was brought in, when the world was oppressed with filthy barbarism.  

Popish satisfaction.  25 They assign the third place in repentance to satisfaction: they say that it is not sufficient for him which repenteth to abstain from evils passed, & to change his manners for the better unless he make satisfaction to God for those things which are done.  
Object. Though God forgive the fault, yet doth he reserve the punishment.  
An. What is remission but the free gift of liberality? Again, 
What remission is.  Why is the word freely added but only to take away all opinion of satisfaction? Last of all, if by the name of Christ we obtain remission of sins *, 
Ios. 52.3. Collo. 2.14. Tit. 3.5.  what shall we need satisfaction?  
26 Object. We are received into the favour of God by Christ in baptism. After baptism we must rise again by satisfactions. The blood of Christ profiteth nothing, but so far as it is distributed by the keys of the church.  
An. john saith far otherwise, who saith, That Christ is both our advocate with the father, & the propitiation for sins, and that sins are forgiven for his name's sake *. For he is the only Lamb which taketh away the sins of the world*: Therefore we need none other recompense or satisfaction. 
1. joh. 2.2.12.  
* 1 joh. 1.36.   
27 We must here consider two things: The first that Christ his honour be kept to him undiminished. secondly, that men's consciences being fully certified of remission of sins may have peace with God. Both of these are violate by the doctrine of satisfaction.  
28 Object. Certain sins be venial, and certain mortal: for mortal sins, 
The venial sins of the Papists.  a great satisfaction is due: venial sins are purged with more easy remedies, with the Lords prayer, with holy water, with the absolution of the Mass.  
An. That is to toy and mock with God. Such a distinction of sin is contrary to the scripture, which pronounceth death to be the reward of sinne*, 
Rom. 6.23.14. Ezech. 18.20.  and that the soul which shall sin is worthy of death*.  
Object. The sins of the faithful are venial or pardonable.  
An. Not because they do not deserve death, 
All sins are mortal. Rom. 8.1.  but because through the mercy of God there is no condemnation to those which are in Christ jesus*.  
Object. This is the paradox of the Stoics touching the equality of sins.  
An. It doth not follow that those sins are equal which are together mortal. 
Of the offence and punishment of sins.   
29 Object. The offence is forgiven through the mercy of God, but the justice of God doth require that the punishment should be paid.  
An. The scripture teacheth the contrary. This is the testament which God hath concluded for us in his Christ: that he will not remember our iniquities*. And in another place, If the wicked man shall departed from his iniquity, 
jer. 31.34. Ezech. 24.27.  I will put all his iniquities out of my remembrance*.  
30 What had Christ done for us, if the punishment should yet be required for sins? 
1 Pet. 2.24. Ies. 53.5. Rom. 3.24.  For when we say that he hath borne all our sins in his body upon the tree, there is no other thing signified, but that he hath suffered the punishment & pain which were due to our sins.  
Quest. Will the Lord admit no recompense?  

Ose. 14.3.  An. We will pay the calves of our lips*, namely thanksgiving.  

David, 2 Sam. 12.13.  31 Object. David obtained pardon for his sin, and yet he is punished afterward with the death of his sonne*.  

Punishment of the wicked.  An. Such punishment is a correction, and not a punishment for sin: which two must be diligently distinguished. For there be two kinds of judgements: the one of a judge, such as the punishment of God is, when the punishment is joined with his indignation. 
Correction of Children.  The other of a father, which is properly called a correction or admonition. The son is beaten, & the servant is beaten: but the servant is punished as a servant, because he hath offended. But the son is chastised as a son needing discipline.  
32 Therefore the chastisement of the faithful is a blessing of God, and a sure testimony of God's love*. 
joh. 3.17. Pro 3.11. Heb 12.5.  But what afflictions soever the wicked do suffer, it is depainted out unto us as the entrance into hell, from whence they behold their eternal damnation already a far of.  
Object. God is oftentimes said to be angry with his Saints, when he punisheth their offences*. 
Isa. 12.1 Abac. 3.2. The anger of God.   
An. That is not referred unto the purpose of God who doth punish, but unto the vehement feeling of pain, which those suffer which abide his severity.  
33 Therefore when the reprobate are scourged with scourges of God, 
The whips of the reprobate.  they are not therefore punished that they may return to a better mind, but only they try with their great evil, that God is a judge and revenger*. 
1 Sam. 15.23.  But the children are beaten with rods, not that they may thereby be punished for their sins, but that they may thereby be brought on to repentance*. 
1. Cor. 11.32.   
34 The faithful have need to be furnished with these cogitations in the bitterness of afflictions. It is time that the judgement begin at the house of the Lord, wherein his name is called upon*. 
1 Pet. 4.17. jer. 25.29 Why God did chastise david.  What should the children of God do, if they did believe the severity of God which they do feel, to be his vengeance?  
35 Therefore we see plainly that after that God had forgiven the adultery of David, he chastised him, both for a common example, and also to humble him. In this respect the faithful to whom he is merciful, are daily subject to the common miseries of this life.  
36 Object. Daniel counseleth Nabuchadnezar to redeem his sins with righteousness, 
Dan 4.24 What it is to redeem sins.  and his iniquities with pitying the poore*.  
An. This word redeem, is referred rather unto men, then unto God. For it is all one as if he had said, Thou hast exercised o king, an unjust and violent government, now in steed of thy unjust exactions, repay to the people justice and mercy.  
Object. Solomon saith that the multitude of sins is covered by love*. 
Prou 10.12.   
An. Not with God, but among men themselves. For the whole verse goeth thus, 
How love covereth sins.  Hatred raiseth contentions: but love covereth all iniquities: as if he should say, They which hate one an other, do one pull an other in pieces: but those which love together, do wink at many things, & do one forgive another many things.  
Object. Sin is cleansed by mercy and liberality.  
An. That is, they shall find God favourable, who bidding adieu to their former wickedness, do turn to him by godliness & truth. So doth the Apostle* and Christ 
* Mat. 23.25 Luke. 7.36.  expound them.  
37 Object. The woman had many sins forgiven her because she loved much*.  
An. Her love was not the cause of the forgiveness of her sins, but the proof: because the Lord said, Thy faith hath saved thee.  

Hom. 2. in Psal. 50.  38 chrysostom writeth well in a certain place* Where mercy is required, examination ceaseth: where mercy is craved, judgement doth not rage: where mercy is asked: 
Note  there is no place for punishment: where mercy is, there is no question: where there is mercy, the answer is pardoned.  

Hom. 10. in Gen Euch. ad Laur.  Object. Augustine calleth the works of mercy, remedies to obtain remission of sins.  
An. He expoundeth himself in another place, The flesh of Christ, saith he, is the true and only sacrifice for sins, not only for those which are all blotted out in baptism: but for those also which come upon men afterward through infirmity, for which we say daily, forgive us our debt*.  

Mat. 6.12.  39 And the old writers for the most part, called satisfaction, 
Ecclesiastical satisfactions among those of old time.  not a recompense to be rendered to God, but an open declaration, whereby they which had been punished with excommunication, did certify the Church of their repentance, when they would be received to the communion. For there were certain fastings appointed them, and other things whereby they should testify that they were weary in deed and from their heart, 
August. Enchir. ad Laur. cap. 65.  or whereby rather they might blot out the remembrance of former things. And so they were said to make satisfaction not to God, but to the Church.   

CHAP. V Of the supplies which they add to satisfactions, namely indulgences and purgatory.  
1 furthermore from this doctrine of satisfaction flow indulgences. 
What indulgences are.  For they dream that that is by them supplied, which is wanting in our own ability to make satisfaction: so that they define them to be the dispensation or distribution of the merits of Christ, and the martyrs, which the Pope doth divide by his bulls.  
2 Hence cometh the treasure of the Church, 
The treasure of the popish Church.  which containeth the merits of Christ, & of his Apostles, and of his holy martyrs. The principal custody of this barn is committed to the Bishop of Rome, 
The pope of the keeper of the barn The great authority of the Pope Epist. 81. Psal. 116. ●5. Note.  in whose power the distribution of so great goods is, so that he may bestow them of himself, & appoint to others the jurisdiction to bestow them.  
3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges*. Although saith he, the death of many Saints was precious in the sight of the Lord, yet the death of no innocent hath been the propitiation of the world. Just men have received & not given crowns: & the examples of patience issued from the fortitude of the faithful, & not the rewards of righteousness.  
Object. Paul saith*, 
Coll. 1.24. What it is to fulfil the sufferings of Christ.  I fulfil in my body those things which are wanting of the sufferings of Christ.  
An. That is referred unto the sufferings of Christ in his mystical body, which is the Church.  
Object. Peter & Paul should nevertheless have obtained the crown of victory if they had died in their beds. 
What profit the Church hath by the examples of Martyrs.  But in that they did strive to blood, to leave that barren & unfruitful, doth not agree with the righteousness of God.  
An. The Church receiveth profit great enough in common, that it is inflamed by their triumphs, unto zeal to fight.  

Coll. 1.24.  4 Object. Paul affirmeth that he suffereth for the Church*.  
An. Not for the redemption of the Church, but for the edifying and increase thereof. As he saith in another place that he suffereth all things for the elects sake, that they may attain to the salvation which is in Christ jesus*. 
1 Tim. 2.10. 1 Cor. 1.16. In Psal. 16. Note  Let us hear what Augustine saith, * The sufferings of Christ in Christ alone as in the head: in Christ and the Church as in the whole body.  
5 Furthermore who taught the Pope to include the grace of Christ in lead and parchment, which the Lord would have distributed by the word of the Gospell*. 
2. Cor. 5.18. 1 Cor. 1.17   
6 But this Purgatory, which is the satisfaction, which is made after death, for sin, by the souls of the dead, 
Fruits of purgatory.  is invented by curious rashness without the word of God. Forasmuch as it maketh the cross of Christ to be of none effect: it layeth an untolerable slander upon the mercy of God: it weakeneth and overthroweth our faith.  
7 Object. When the Lord avoucheth that the sin against the holy Ghost shall not be forgiven either in this world or in the world to come*, 
Mat. 12.32. Mar. 3.28  he giveth thereby an inkling that certain sins shall be forgiven in the world to come.  
An. When the Lord did cut of all the hope of pardon from such an heinous wickedness, he thought it not enough to say, that it should never be forgiven, but that he might the more amplify it, he used a partition, wherein he did both comprehend the judgement which every man's conscience feeleth in this life, and that last judgement also which shall be given openly in the resurrection.  
Object. It is sayd*, 
Mat. 5.25.  Whence thou canst not come until thou shalt pay the uttermost farthing.  
An. If the judge in this place do signify God & the plaintiff the devil, the sergeant the Angel, the prison purgatory, I will gladly yield unto them. But if Christ doth show in that place, into how many dangers they throw themselves, which do obstinately pursue the extremity of the Law, to the end he may more earnestly exhort those that be his unto concord, I pray you where shall we find Purgatory?  
8 Object. Paul affirmeth that the knees of things in heaven, in earth, and under the earth, 
Ph. 2.10.  do bow to Christ. Therefore there be souls lying in pain in Purgatory.  
An. In that place the Apostle meaneth by the bowing of the knee, 
Bowing of the knee  not the true worship of godliness, but that Christ hath Lordshid granted him, under which all creatures must be brought. Even the very devils shall with terror know him to be their judge. Thus doth Paul himself interpret it in another place*. 
Rom. 4.10.   
Object. I heard every creature which is in heaven, and which is upon the earth, and which is under the earth, and which is in the sea, and those things which are in them, I heard them all say, Blessing, and honour, and glory, 
Apoc. 5.13.  and power* be for ever and ever to him that sitteth upon the throne, and to the lamb.  
An. It is affirmed that the chief parts of the world, from the highest part of the heaven, unto the very middle point of the earth, even the creatures which are void of sense, do after their manner declare the glory of their creator.  

2 Mach 12.19.43.  Object. What meaneth the book of Machabees*?  
An That book is not reckoned among the canonical books. And therefore the author himself craveth pardon*.  

2 Mach. 15.36.  9 Object. He himself shall be saved saith Paul, but as by fire*. 
1 Cor. 3.12.  What fire is that if not the fire of purgatory?  
An. He speaketh of fire by a similitude: that doth the word, as, declare. Therefore by fire we understand that the inventions of man, 
Fire put for the trial of the holy Ghost.  being not established by the word of God, cannot abide the examination of the holy Ghost, but they shall by and by fall to the ground and come to nought.  

Prayer for the dead.  10 Object. It was a most ancient observation, & commonly received a thousand and three hundred years ago, to pray for the dead.  
An. But by what word of God? by what revelation? by what example?  
Quest. Why dared they then do it?  
An. They did therein suffer somewhat which is proper to man: and therefore it is not to be imitated.   

CHAP. VI Of the life of a Christian man: and first of all by what arguments the Scripture doth exhort us therounto.  

The end of regeneration.  1 WE said that it is the end of regeneration that in the life of the faithful there appear an agreement & consent between the righteousness of God and their obedience; and that by this means they confirm their adoption, whereby they are received to be sons. And although his Law contain in it that newness, whereby the image of God is restored in us, yet because our slowness hath need as well of many spurs, as also helps, it shall be good for us to gather out of diverse places of Scripture a way how to order and frame the life, lest they err in their study, who are delighted in repentance.  
2 Furthermore this institution of the Scripture standeth chiefly upon two parts. The first is, 
The parts of a Christian life.  that the love of righteousness, whereto we are otherwise not inclined by nature, be dripped into our minds. The other is that there be a rule appointed us, that may not suffer us to err in the study of righteousness. 
Of the love of righteousness.  The Scripture hath many reasons to command righteousness: the first is, that we be holy, 
levit. 19.1. 1 Pet. 1.1.10. Psal. 34.34. & 15.2.24.  both because God is holy, and secondly because we are joined with him, and are reckoned among his people*.  
3 The other is that we be made like to Christ: through whom we are returned into favour with God. Therefore we have a pattern of him set before us, whose form let us express in our life. hereunto are added the benefits of God, whereto if we be not answerable, it shall be a point of extreme unthankfulness. God hath showed himself a father toward us, 
The end of God's benefits.  & let us on the other side show ourselves children to him. Christ hath purified us from filthiness by his blood, let us not pollute ourselves afresh he hath engrafted us into his body, let us not sprinkle any spot or blot upon us: our head is ascended into heaven, let us desire with the whole affection of our heart to come thither, laying away the affection of the earth. We are the temples of the holy Ghost, let us not be profaned with filthiness of sinne*. 
Mal. 1.16. Eph. 5.1.26. 1. joh. 3.3. Heb. 10.10. Who they be which are not to be called Christians.  These are the best foundations to order and frame the life well.  
4 Therefore they which have nothing of Christ besides the bare title, are not to be called Christians. Because none have any fellowship with Christ save those which have gathered out of the word of the Gospel the true knowledge of him. But the Apostle denieth that any of those hath rightly learned Christ*, 
Eph. 4.12.  which is not taught, that he must put on Christ having cast of the old man which is corrupt according to the desires of error.  
5 Neither is it required that the manners of a Christian man should breathe out nothing but the absolute Gospel: which notwithstanding is to be wished, and toward which we must endeavour ourselves. Otherwise all men should be excluded from Christianity, seeing there is none Angelical perfection: yea we are all found as yet a great way of: & many have as yet gone smally forward. 
The end of man's life  What then? that mark is set before our eyes whereat alone let our study aim, that we may go forward more and more, until we come to the very perfection: that having at length put of the infirmity of the flesh, we may be received into the perfect fellowship of God.   

CHAP. VII. The sum of a Christian life: where is handled the denying of ourselves.  

The duties of the godly. Rom. 12.1  1 THe first office of the faithful is to give their bodies a lively sacrifice to God, holy and acceptable to him*. Surely it is a great matter for us to be consecrate to God that we may neither think do any thing afterward, but only to his glory. For that which is holy is applied unto profane uses, not without doing injury to him. But and if we be not our own but the Lords, it appeareth both what error is to be avoided, 
The beginning of the denial of ourselves.  and to what end all the actions of our life are to be directed, namely that neither our reason nor our will bear the chief sway in our counsels. O how greatly hath he profited, who being taught that he is not his own, hath deprived himself of the rule and government of himself to give it to God.  
2 The other followeth, that we seek not the things which are our own, 
What the denial of ourselves is.  but those which are both agreeable to the will of God, and which serve to further his glory. This is that denial of ourselves, which Christ even from their first beginning of instruction doth so diligently give his charge to his Disciples, which so soon as it hath once taken root in our mind, it leaveth no place either for pride or covetousness, or other vices which are engendered of love of ourselves.  
3 The same Paul elsewhere more plainly though briefly setteth down all the parts of a well ordered life*. 
Tit. 1.11.  The grace of God which bringeth salvation unto all men hath appeared, and teacheth us, that denying ungodliness, and worldly lusts, we live soberly, and godlily, and righteously in this present world, waiting for the blessed hope & manifestation of the glory of the great God, and of our Saviour jesus Christ, who hath given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people zealous of good works.  
4 In these words we see that the denial of our selves hath respect partly unto men, 
The parts of a Christian life  and partly (& that chiefly) unto God. Towards men the Scripture commandeth us to perform two things, to wit that in honour we prefer them before ourselves, and that we employ ourselves wholly and faithfully to procure their profit. We can not do these unless our mind be first emptied of natural sense. For (such is the blindness wherewith we run headlong into the love of ourselves) every man thinketh with himself that he hath just cause to set up his comb, and to contemn all other men in comparison of himself. 
Self love is bread in us.  Therefore to the end this self love which is bred in us may be taken away, first let us consider those vices wherewith we abound according to the rule of the Scripture. Secondly let us know that those gifts whereof we are so proud, are not our goods, but the free gifts of God, that we may call all things to humility. Again we are commanded to reverence and honour those gifts which we see in our neighbours: 
A Caution.  to wink at their vices: not that we may cherish and nourish them by flattery, but that we do not triumph against them for because of those vices, whom we ought to love.  
5 Now what an hard matter is it for a man to seek the profit of his neighbour? Unless thou depart from considering thyself, and do after a sort put of thyself, thou shalt not prevail, because love seeketh not those things which be her owne*. And it is an hard matter for us to departed from our own right of our own accord, and to resign it to another.  

1 Cor. 13.5. Love seeketh not her own 1 Cor. 15.4.  6 Furthermore that we be not weary of well doing, there must be another thing added, which Paul putteth downe*, that love is patiented, and is not provoked. 
Love is patiented.  The Lord commandeth to do good to all men in general, a great part whereof are most unworthy, and also our enemies. For the image of God is to be considered in all men, to which we own all honour and love. 
The image of God is a great argument of bountifulness. Gal. 5.10 When mortification taketh place in us which doth the duties of love.  But in those which are of the household of faith, the same is more diligently to be considered, inasmuch as it is renewed & repaired by the Spirit of Christ.  
7 Therefore this mortification shall then only take place in us, if we fulfil the duties of love. And he doth fulfil them not which doth all the duties of love, but which doth them with a sincere affection of love. He shall do it if he put upon him that man's person whom he seethe need his help, and doth in like sort pity his estate, as if he himself did feel it: that he may be moved with the feeling of mercy and compassion, to help him, as if it were his own case. For how great soever we be, we are debtors to our neighbours.  
8 That we may the more easily accomplish the second part of the denial of ourselves, 
What part respecteth god.  which respecteth God, it is needful that in seeking the commodities of this life, resigning both ourselves and all that we have to be governed by the Lord's pleasure, we deliver up the affections of our heart to be tamed by him. We desire riches and all worldly things, we fly from poverty and afflictions: notwithstanding let us not desire any other way to prosper, but by the blessing of God. Let us praise the Lord in prosperity, even as well as in adversity.  
9 Thereupon it shall follow, that we shall neither seek wicked means to wax rich, neither shall we wax hard through immoderate desire of earthly things, neither be discouraged if all things fall not out as we would wish. So David doth profess himself to be like a child that is weaned, that he may give himself to be governed by God*. 
Fruits Psal. 131.1.   
10 Neither aught the godly minds to have that quietness and tranquility consisting only in this point: but it must needs be extended also unto all casualties. This is the rule of godliness to believe that the hand of God alone is the governor and guider of both estates, 
What is the rule of godliness.  and that the same doth not run headlong with rash and unadvised force, but that it doth according to most ordinate justice distribute to us good things and also evil things.   

CHAP. VIII. Of the bearing of the cross which is a part of denial.  

The Christian Cross. Mat. 16.14  1 But a godly mind must yet ascend higher, to wit that every one take up his crosse*. For those whom the Lord hath adopted must prepare themselves unto an hard life, and a life replenished with diverse kinds of miseries. Thus will God exercise those which are his: beginning with his first begotten Son, he prosecuteth this order toward all his own children. 
The cause of the cross. Heb. 1.8. The first fruit of the cross is that our weakness may appear. Invocation followeth humiliation.  The Apostle assigneth the cause, because we must learn obedience by those things which he suffered for us.  
2 Furthermore we must lead our life under a continual cross for many reasons. First that we may the more easily beat down arrogancy, whereby we attribute too much to our own strength, and that it may more easily appear how great our weakness is. Being thus humbled we learn to crave help of the power of God, which alone maketh us stand upright under the burden of afflictions. David proveth by his own example, that that is most profitable even for the most holy men*. 
Psal. 30.7. Rom. 5.3.   
3 The same doth Paul teach, that tribulations engender patience, & patience trial. For the faithful perceive that that is true which God hath promised, when they stand patiently: 
Whereby the hope of the faithful is confirmed.  thereby also their hope is confirmed, to look for hereafter the truth of God, which they have tried.  
4 The Lord hath also another end for which he punisheth those that be his, 
That their patience may be tried.  that he may try their patience, that he may teach them obedience. Not that they are able of themselves to perform obedience, but that the graces of God may be made manifest in his Saints. From whence these speeches came, that God tempted Abraham, 
Why God tempteth those that be his Gen. 22.1 12.  and had proof of his godliness 
* 1 Pet. 1.7 . For faith saith Peter is tried by tribulations, as gold is tried in the furnace by fire.  
5 And yet we do not see how necessary obedience is for us, 
A similitude.  unless we therewithal consider how great the wantonness of our flesh is to shake of the yoke of God, so soon as it hath been but a little while tenderly handled. For the same befalleth it which we see in stubborn horses, which if they be well fed and stand idle a few days, they cannot afterward be tamed, they are so stout of stomach: God complaineth that the same befell the people of Israell*. 
Deut. 32.15.   
6 Furthermore our most gentle Father hath need not only to prevent our infirmity: but also oftentimes to correct our faults which are past, 
To correction.  that he may make us obey him as we ought. Therefore so often as we are punished, let us by and by call to mind the life which we have led before. So we shall find that we have done some thing which deserveth such correction, and that we are therefore punished, 
1 Cor. 11.8.32. Pro. 3.11. Heb. 12.8.  lest with this world we be condemned*.  
7 Furthermore that is a singular comfort, when we suffer persecution for righteousness sake*. 
To suffer for righteousness sake Mat 5.10. Act. 5.41.  For than we ought to bethink ourselves of how great honour the Lord vouchsafeth us, in that he doth give us this particular mark of his warfare. And this cometh to pass not only when we suffer for defence of the Gospel, but also when we are troubled for any defence of righteousness.  
8 Therefore seeing that the Scripture doth abundantly comfort all those either shames or calamities which we suffer for defence of righteousness: we are too unthankful unless we receive them joyfully from the hand of the Lord, especially seeing this kind of cross is most proper to the faithful, whereby Christ will be glorified in us.  

The kind of cross most proper to the faithful. 1 Pet. 4.11.  9 But Paul hath finely described the conflict which the faithful do suffer against the natural feeling of sorrow, in these words, 
* 2 Cor. 4.8.  In all things we are put to distress, but we are not made sorrowful: we labour, but we are not forsaken: we are cast down but we perish not. Therefore to bear the cross patiently, 
The conflict of faith.  is not utterly to become like blocks. For Christ mourned and wept at his own and at other men's adversities. * Yea they are called blessed which mourn 
* Mat. 5.4. . 
joh. 17.20.   
10 These things are spoken to this end, that godly minds may be called back from despair, lest they utterly renounce the study of patience, because they can not put of the natural affection of sorrow. For the Scripture giveth to the holy ones the praise of patience, when they are so troubled with the hardness of adversity, that they are not discouraged nor thrown down: they are so pricked with bitterness, that they be also delighted with spiritual joy. They are so pressed with sorrow, that being comforted with the comfort of God, they receive comfort again. They will always conclude thus, The Lord would have it so: therefore let us follow his will.  
11 By that which is said it appeareth what difference there is between the patience of Philosophers and Christians. 
The difference between the patience of the philosophers and that of Christians.  For the Philosophers bring none other reason, but because it must be so. For it were in vain to strive against the stream. But Christians consider a far other thing in the will of God: namely first justice and equity: then the care of our salvation: therefore we must willingly suffer whatso ever God will.   

CHAP. IX. Of the meditation of the life to come.  
1 ANd with what kind of tribulation soever we be distressed, 
The end of tribulation,  we must always have respect to this end: that we acquaint ourselves to contemn this present life, and that we be raised up thereby to think upon the life to come. And because God doth know that we are too much set upon the love of this world, he useth this most fit mean of the cross, to shake of our sluggishness, lest that we stick too fast in that love.  
2 For between these two there is no mean, either we count the earth vile, 
2. Extremes to be fled  or else it holdeth us fast bound with an intemperate love of it. Therefore if we have any care of eternity, we must diligently apply ourselves in this, that we get ourselves out of these evil fetters. 
A similitude. A Caution   
3 But let the faithful acquaint themselves with such contempt of this life, as may neither engender hatred thereof, 
This life is the blessing of God.  nor unthankfulness toward God. For this life, howsoever it is full of miseries it notwithstanding reckoned among the blessings of God which are not to be despised.  
4 Therefore what soever is taken away from the wicked love of it, aught to be added to the desire of a better life. Those thought most truly, who thought it the best not to be borne, and the next to die quickly. For being destitute of the light of God, 
It had been better for the wicked either not to have been borne or to die quickly them to live  what could they see in this life which was not unhappy and miserable? But they did all things without profit. But the faithful which have the knowledge of true religion, will say, If heaven be our country, what other thing is the earth but exile? If it be the chief felicity to enjoy the presence of God, is it not a miserable thing to want it? Therefore this life in comparison of the life to come is easily contemned: but we must never hate it, save only inasmuch as it keepeth us subject to sin. Therefore if it become us to die and live to the Lord, let us leave the term of life and time of death to his pleasure: yet so that we be inflamed with desire thereof. And let us despise this life in comparison of the immortality to come, and let us wish to forsake it so often as it shall please the Lord, 
Rom. 7.22 Phil. 1.25. Note.  because of the bondage of sin.  

Death is not to be feared  5 And this is like to a monster, that in steed of that desire of death, many are so afraid of it, that they quake when they hear any mention made of it.  
Object. But there is nothing which doth not desire to continue.  
An. Therefore we must have respect unto the immortality to come, where we shall have a stable condition, which is no where to be seen here*. 
2 Cor. 5.2. Rom 8.19. The joy of the faithful. Luke, 21.82.  The Lord setteth a firm argument of perfect joy from hence: Rejoice saith he, and lift up your heads: for your redemption draweth neere*.  
6 For if the faithful be in this life as sheep appointed to be slain, that they may be made like to Christ their head: surely they were in a most miserable case, unless they did raise and lift up their head above all earthly things, 
Rom. 8.36. 1 Cor. 15.19. Apo. 7.17.  where the Lord shall wipe away all their teares*. This is righteousness as Paul witnesseth 
* 2 Thess. 16 , to grant release to those which are unjustly troubled. Therefore I will conclude in one word: the cross of Christ doth then only triumph in the hearts of the faithful, over the Devil, the flesh, sin, and the wicked, 
The triumph of the cross  if they turn their eyes toward the power of the resurrection.   

CHAP. X. How we must use this life and the helps thereof.  
1 BY such introductions the Scripture doth well instruct us, 
The use of earthly goods.  what is the right use of earthly goods. For if we must live, we must also use the necessary helps of life. Neither can we avoid even those things which seem rather to serve for pleasure then necessity. Notwithstanding we must use a mean, 
Necessaries of life.  that we may with a pure conscience use them, whether for necessity or delectation. For if we must pass through the earth as pilgrims, no doubt we must use the good things thereof so far as that they may rather help then hinder our course. 
Things which delight. A Caution. 2 Cor. 7.31.   
2 Therefore let this be a principle that the use of gods gifts swerveth not, when it is referred unto the end appointed of God, for God hath created all things for our good, and not to our destruction. Now if we consider to what end he hath created food, 
The end of food.  we shall find that he meant to provide not only for necessity, but also for delectation. So in apperrell comeliness, in herbs, trees and fruits, besides divers uses, we have diversity of taste, colour, smell and shapes.  
3 Notwithstanding on the otherside we must diligently prevent the lust of the flesh, which unless it be brought in order doth by and by break out. First of all it shall be bridled with one bridle, if we set down, 
A Caution. The wantonness of the flesh.  that all things are therefore created for us, that we may know the author thereof, and give him thanks for his tender kindness toward us.  
4 But there is no certainer way than that which is made to us by the contempt of this present life, and by the meditation of heavenly immortality. For thereupon follow two rules: the first is, that those which use this world, be so minded as if they did not use it*. 
The first rule touching abundance. 1 Cor. 7.31.  Secondly, that they do no less patiently abide penury, then moderately suffer abundance. For those which are much occupied about the body, are for the most part negligent in caring for the soul.  

The other rule touching penury.  5 The other rule is that those whose substance is not great, do know how to suffer want and scarcity patiently, that they be not carefully moved with immoderate desire of riches. For he which will blush when he weareth a simple garment, will glory in a gorgeous. Therefore let all those endeavour themselves to come to this point, who have a desire to live godlily, that they may learn by the example of the Apostle*, to be full & to be hungry: the third rule setteth down, 
Phil. 4.12. 3 Rule of love toward a man's neighbour.  that we must give an account of that which is committed unto us, and as it were of our stewardship, even to God, who alloweth none other distribution of Goods, but that which is joined with love.  
6 Last of all, that is to be noted that the Lord commandeth every one of us in all the actions of his life to look unto his vocation: 
4 We must have a respect to our calling.  lest through foolish unadvisedness or a wavering conscience all things be turned topsy-turvy. And from this we shall have excellent comfort, because there shall be no work so vile and base, which (if thou do only obey thy vocation) shall not shine in the sight of God.   

CHAP. XI. Of the justification of faith: and first of the definition of the name and thing.  
1 WE have already declared diligently enough, that the only help which is left for men being accursed by the law, to recover salvation, resteth in faith. Again we have showed what faith is and what fruits it bringeth forth. 
What Christ hath done for us.  The sum was this, that Christ who is given to us, is laid hold on by faith, by partaking of whom we reap a double fruit: to wit, that being reconciled to God through his innocency, we may have him now in steed of a judge to be a most merciful father in heaven: secondly that being sanctified by his spirit we may give ourselves to holiness & pureness of living. We have spoken sufficiently of regeneration. And now we must speak of justification, which maketh the principal stay of upholding religion.  
2 He is said to be justified before God, who is both counted just by the judgement of God, & is accepted for his own righteousness sake. 
What it is to be justified before God.  For as iniquity is abominable before God, so also a sinner. Therefore where sin is, there is the wrath & vengeance of God: and he is justified which standeth before God by the name of a just person. He is justified by works, in whose life is found such pureness and holiness, 
By works.  as deserveth the testimony of righteousness before the throne of God. He is justified by faith who being excluded from the righteousness of works, 
By faith.  doth lay hold upon the righteousness of Christ by faith, wherewith being clothed, he appeareth before God as just. 
What justification is.  So that we interpret justification to be that accepting, whereby God receiving us into favour, doth take us for righteous: and we say that the same is placed in our forgiveness of sins, and in the imputation of the righteousness of Christ*, 
Luk. 7.21. & 16 15. Gal. 3.4. Rom. 5.23. Rom. 6.26. Act. 13.38.   
3 Also to justify, in the scripture doth signify nothing else, but to absolve from guiltiness him, which was accused, as if his innocency were approved.  
4 And if we omit to contend about the word, if we look into the thing itself, there shall no doubt remain. For Paul by the word Accepting, meaneth iustification*. 
accepting. Eph. 1.5. Rom. 3.24.  We are appointed unto adoption by Christ, according to the good pleasure of God, to the praise of his glorious grace, whereby he hath accounted us acceptable, or in favour.  
5 Object. Christ is one with us & we again are one with him. Wherefore as righteousness is essentially in Christ, so is it in us, and yet not imputed or free, but essential,  
An. We use with Christ the secret power of his spirit, 
How we are united in Christ.  not that the essence of Christ is powered out into our essence.  
Object. Not only Christ, but also the father and the holy Ghost do dwell in us, therefore we are substantially in God.  
An. We must consider the manner of dwelling: 
What is meant by dwelling.  namely that the Father and the Spirit are in Christ, and like as the fullness of the Godhead dwelleth in him, so in him we possess God wholly.  
6 Quest. Doth God leave those whom he justifieth such as they were by nature, without changing them from their vices?  
An. Righteousness & justification cannot be separated. 
Righteousness and justification are not separate.  Therefore whomsoever God receiveth into favour, he doth also endow them with the spirit of adoption, by whose power he reformeth and fashioneth them according to his own image, that they may live godlily and holily.  
Object. Faith doth not justify of itself, but in as much as it receiveth Christ.  
An. I grant: For God doth properly justify by Christ, 
1 Cor. 1.3. A similitude.  who is given us to be our righteousness and sanctification*. But we compare faith to a vessel: because unless being empty, we come with the wide open mouth of the soul to crave the grace of Christ, we are not capable of Christ.  
Object. Faith is Christ.  
An. As the pot is the treasure. 
A similitude. Faith an instrument.  For faith is the only instrument to receive righteousness in Christ, who is the material cause, author, and minister.  
8 Object. By the ministery of the external word the internal is received. Therefore Christ being God and man is made unto us righteousness in respect of his Godhead & not of his manhood.  
An. He is made unto us righteousness, as he is man the mediator: and that which was from everlasting, cannot conveniently be said, to be made to us.  

Ios. 51.10  Object. The Lord shall be our righteousnesse*.  
An. He speaketh of Christ who being God revealed in the flesh, is made our righteousness.  
9 Object. This work of iustifiying doth by his excellency exceed the nature of man, and therefore it cannot but be ascribed to the divine nature.  
An. I grant.  
Object. Therefore the divine nature alone doth justify us.  
An. It doth not follow: for although Christ could neither by his blood purge our souls, nor appease the father by his sacrifice, 
Christ doth justify as he is man.  nor deliver us from guiltiness, unless he had been very God: yet it is certain that he did all these things according to his human nature. For we are justified by the obedience of Christ*, 
Rom. 5.19.  and he did no otherwise obey, but as he took upon him the nature of a servant: therefore we have righteousness given us in his flesh.  

2 Pet. 1.4.  10 Object. By Christ, saith Peter, we have precious and most great promises given us, that we should be made partakers of the nature of God.  
An. john expoundeth that of the last coming of Christ: 
1 joh. 3.2  that we should then see God as he is, because we shall be like to him.  
11 Object. It is an absurd thing to say that the word justify is a law term, 
To justify is a law term  so that it is all one as to absolve, seeing that we must be righteous in deed.  
An. God doth justify both by acquitting or absolving, and also by pardoning, whereupon Paul saith, 
2 Cor. 5.21.  God was in Christ & reconciled the world to himself, in not imputing sins to men 
* Psal. 32.1. Rom. 4.7.  Also David describeth righteousness without works thus: they are blessed whose iniquities are forgiven.  
Object. It is contrary to God and his nature, to justify those which do in deed continue wicked.  
An. The grace of justification is not separate from regeneration, though they be distinct things. And God doth so begin regeneration in the elect, in whom there remain always some remnants of sin, & doth so proceed during the whole course of their life, that they are always subject to the judgement of death before his judgement seat. 
Rom. 8.33.  But he iustifieth* them not in part, but freely, that they may appear in heaven, as clothed with the purity of Christ.  
12 Object. Christ is made to us wisdom, which agreeth only to the eternal word. 
1 Cor. 1.30.  Therefore neither is Christ as he is man righteousness.  
An. The only begotten son of God was always indeed his eternal wisdom but that which he had of the father hath he revealed unto us, namely the treasures of wisdom and knowledge*, 
Coll. 2.3.  and so the saying of Paul is not referred unto the essence of the son of God, but unto our use, and it is well applied to the human nature of Christ.  
Object. They which place salvation in the death of Christ alone, make two Gods, in denying that we are righteous by the righteousness of God.  
An. That which we have in Christ doth come from the grace and favour of God: also that righteousness which Christ giveth us is the righteousness of God. 
Our righteousness and life is only in the death and resurrection of Christ.  We grant: but we hold steadfastly that we have righteousness and life only in the death and resurrection of Christ.  
Object. That is properly called righteousness whereby we are moved to do good. But God worketh in us both to will & to do*. 
Phil. 2.13.  Therefore we have righteousness no where else.  
An. God indeed reformeth us by his spirit unto holiness of life, and righteousness, but immediately by his son, with whom he hath left all the fullness of the holy Ghost, that by his abundance he might supply the need of his members.  
Ob. Christ himself was just by the righteousness of God: because unless the will of the father had moved him, he himself would not have satisfied the office committed unto him.  

Rom. 3.21. &. 5.9. Papists.  An. Paul saith that Christ hath given us salvation * to show his own righteousness.  
13 Ob. Righteousness is compounded of faith & works.  
An. These two do so differ, that if the one stand, the other must needs be overthrown. Paul counteth all but dung, 
Ph. 3.8. Faith and works.  that he may win Christ *, & that he may find in him, not having his own righteousness which is of the law, but that which is by the faith of jesus Christ, righteousness which is of God through faith.  
14 Ob. Paul speaketh of the works which men do before they be regenerate, such as were the jews. But there is a far other respect to be had of spiritual works. 
Spiritual works.  For they be fruits of regeneration.  
An. In the comparison of the righteousness of the law & the righteousness of the gospel, which he maketh*, 
Gal. 3.11.12. Rom. 10.5.9.  he excludeth all manner works with what title soever they be adorned. For he teacheth that the righteousness of the law is, 
The righteousness of the law.  that he obtain salvation which shall perform that which the law commanudeth: 
The righteousness of faith.  and that this is the righteousness of faith, if we believe that Christ died and rose again.  
15 Object. Faith is a certainty of the conscience in looking for at God's hands a reward for deserts. Also the grace of God is not the imputation of free righteousness, but the holy ghost to the study of holiness.  
16 An. When the scripture speaketh of the righteousness of faith, it leadeth us to a far other thing, to wit, that being turned away from the beholding of our works, we may look only unto the mercy of God, and the perfection of Christ.  
17 Furthermore we must diligently note, 
The relation between faith & the Gospel.  that there is some relation between faith & the Gospel: because faith is said therefore to justify, because it receiveth the salvation, & embraceth righteousness offered in the gospel: and whereas it is said to be offered by the gospel, thereby is excluded all consideration of works: which Paul showeth most plainly in 2. places. 
Rom 12.5. Gal. 3.18.   
Object. Then the righteousness which we have by our own industry and will is rejected.  
An. The law profiteth nothing by commanding because there is none that can fulfil it*. 
Rom. 8.2.   
18 And it is manifest that no man is justified by the law: because the just shall live by faith. 
No man is justified by the Law.  But the law is not of faith: but the man which shall do these things, shall live in then*. Therefore the Gospel differeth therein from the law, because it doth not tie righteousness to works, but placeth it in the mercy of God alone. Hence cometh it that the inheritance is free, because it is received by faith: & faith leaneth wholly upon the mercy of God without any help of works.  
19 Object. The scripture affirmeth no where that a man is justified by faith alone.  
An. A man is said to be justified by faith without works, 
Rom. 3.21.24.  therefore by faith alone: which the word Free, doth declare. Because it is not of faith saith Paul*, unless it be free.  
Ob. Without the works of the law, namely the ceremonial law.  

Gal. 3, 10.12. Deut. 27.16  An. When Paul saith: He which shall do shall live*, He is accursed which shall not fulfil all things. He doth not there speak of ceremonies.  

Gal. 5.6.  20 Object. We are justified by faith alone which worketh by love, so that righteousness resteth upon love*. 
Faith is effectual through love.   
An. I grant: that faith which is effectual thorough love doth justify, but it doth not take the force of justifying from that love, but because it bringeth us into the fellowship of the righteousness of Christ, 
A similitude.  like as fire doth not burn with his light, but with his heat.  

What the righteousness of faith is  21 Furthermore, let us know that that righteousness of faith is nothing else, but the reconciliation with God, which consisteth in remission of sins alone. For those whom God embraceth are made righteous by no other means, save only in that they are purified having their blots wiped away through remission of sins. And such righteousness may in one word be called remission of sins.  

2 Cor. 5.19.12.  22 Which thing Paul teacheth most plainly: God was in Christ and reconciled the world to himself, by not imputing to men their faults, but he hath committed unto us the word of reconciliation. Also he which knew no sin, was made sin for our sakes, that we might be made the righteousness of God in him.  
23 Whereupon it followeth that by the only mean of Christ's righteousness, we obtain to be justified before God.   

CHAP. XII. That we may be throughly persuaded of free justification we must lift up our minds unto the tribunal seat of God.  
1 BUT we speak not of the righteousness of man's court, but of the heavenly judgement seat. We must lift up our minds thither, if we will inquire after true righteousness with fruit: how we may make answer to the heavenly judge when he shall call us to an account: 
Read the book of job.  with whose brightness the stars are darkened: with whose strength the mountains are melted, whose justice the very angels cannot endure*. 
Psal. 130.3. job. 15.15.  Let him sit to examine men's works: and who can appear assured before his throne*? Yea if any man should fulfil the law he could not so stand to the examination of the righteousness of God which surmounteth all our senses.  
2 Hither, hither must we lift up our eyes, that we may learn rather to tremble, then vainly to triumph. That befalleth our soul toward God, 
A similitude.  which befalleth our body toward the visible heaven. For the sight of the eye so long as it continueth viewing things which are near unto it, it showeth of what force it is: but if it be directed toward the Sun being too much damped with the brightness thereof, it feeleth no less weakness in beholding it, than strength in viewing earthly things. 
Luke. 16.13. Psal. 133.2.  Therefore Christ said to the Pharisees, that which is high among men, is abominable with God*. Let us say with David: Enter not into judgement with thy servant, for no man living shallbe justified in thy sight.  

Aust. lib. 3 ad. Bonif. c. 5. Bern. Serm. 16. supper Cantic etc.  3 Neither are such examples extant in the scriptures only, but all godly writers also show that they were always of this minde*.  
4 This is the only fortress of safety, wherein exercised consciences may safely rest, when they have to deal with the judgement of God. For those stars which shine most clearly in the night season, 
A similitude.  do lose their light & brightness when the sun ariseth: what do we think shall become even of the most rare innocency of men, when it shall be compared with the pureness of God? For there shallbe a most straight examination: 
2 Cor. 4.9.  first, because god shall pierce even into the most hidden cogitations of our hearts*. The Devil the accuser shall urge us, who is privy to all our wicked deeds: the external pomp of good works shall nothing help us there. Hypocrisy shall fall down flat being confounded. 
Examination.  For that which is commonly counted righteousness, is before God mere iniquity.  
5 Let us come down from beholding the perfection of God, 
The beholding of our mescrie  to view ourselves without flattery. For it is no marvel if we be so blind in this point, seeing no man doth beware of pestilent flattering of himself. Every man's way is right in his own eies*. In an other place, 
Pro. 21.2. & 16 3.  all man's ways seem clean in his own eyes. But if we call back our conscience unto the judgement seat of God, every man shall appear before God, to be rottenness, a worm, abominable and vain, drinking iniquity as water. For who can make that clean which is conceived of unclean seed*. 
joh. 15.16. & 14 4. & 9.20.  Thus far ought the straightness of this examination to go, until it have brought us, that we be fully & thoroughly thrown down, 
The way to salvation  & have by that means prepared us to receive the grace of Christ.  
6 This is the true way to humble ourselves, that being altogether empty & poor we may give place to the mercy of God. 
True humility  For it is not humiliation if we think that any thing remaineth in us. Salvation is prepared, but for the humble people*. And that is perfect humility, 
Psal. 18.28  not that modesty for which men are commended, but submission unfeigned of a mind thoroughly thrown down with the feeling of his own misery, and poverty. For so is it described in the word of God*. 
zep. 3.11. Ies. 66.2. &. 57 Luk. 18.13.   
7 And Christ represented in the publican the true image of humility 
* Luk. 18.13. , who standing a far off, and not daring to lift up his eyes toward heaven, prayeth with many tears: Lord be merciful to me a sinner. On the other side, he setteth before us an example of arrogancy in the Pharisee. Therefore the heart or breast is open to receive mercy, 
Luk. 16.11.  if it be empty of his own worthiness. Therefore doth Christ preach the Gospel to the poor, he biddeth those which labour come to him 
* Mat. 11.28 , he calleth not the just but sinners 
* Mat. 9.13. ● .  
8 Therefore if we will give place to the calling of Christ, let us abandon both arrogancy & also security: 
Arrogancy & security are two plagues. Note.  that being ready we may make haste unto Christ, that being empty & hungry we may be filled with his good things. Because every man doth so much hinder the bountifulness of God, as be doth rest in himself.   

CHAP. XIII. That there must be two things observed in free justification.  
1 WE must especially respect two things: first that the Lords glory remain to him untouched & undiminished: 
Two things in justification.  & that our consciences have a calm tranquility before his judgement seat: that shallbe observed, if he alone be known to be just, & to justify him which is of the faith of jesus Christ. Because so long as man hath any thing to say for himself, so long there is somewhat taken from the glory of God. Let the knowledge of our own iniquity be added: 
Note. 1 Cor. 1.13. Rom. 2.19.  whereby being beaten down we may fly unto Christ in whom we may rejoice and triumph*.  
2 So it is indeed, we do never truly glory in him unless we be throughly spoiled of our own glorie*.  
Object. He doth not glory, who without arrogancy doth recognise his own righteousness.  

The end of justification.  An. Such estimation breedeth confidence, and confidence glorying. Therefore let us remember that in the whole disputation of righteousness, we must have respect unto this end, that the praise thereof remain sound and whole to the Lord. For no man can challenge to himself even the very lest jot of righteousness, without sacrilege.  

Whence peace of conscience doth come.  3 Whereas we set down in the second place, that the conscience cannot otherwise be kept before God, unless free righteousness be given us by the gift of God: let us always remember that saying of Solomon, Who will say. I have cleansed my heart, I am purified from my sin? There is no man surely which is not drenched in infinite filthiness. He shall have no quietness of conscience thereby, but shall rather be tormented with the terror of hell. He shall profit nothing by deferring or driving of. 
Pro. 20.9.  By works cometh doubting, and at length desperation, when every man for himself accounteth how much he oweth, 
Desperation cometh by works.  and how unable he is to pay. Lo now faith is extinguished & oppressed: for to doubt and despair is not to believe.  
4 Again, the promise should be void: for if the accomplishment thereof depend upon our merit, when shall we come to this point to deserve the goodness of God? Moreover that second member followeth upon the former: for the promise shall be fulfilled to none but to those which shall believe it. Therefore if faith be fallen, there remaineth no force of the promise. Therefore the inheritance is of faith that it may be according to grace, 
Mercy & truth are joined together. Psal 119.76. Ies. 9.6. Eph. 2.4.  to establish the promise: for it is abundantly confirmed when it resteth upon mercy alone: because mercy and truth are knit together with a perpetual knot*. Therefore seeing that faith doth lay hold upon Christ alone, it followeth that he is not without cause called the king of peace, & our peace, which appeaseth all the troubles of the soul. If the means be demanded, we must come unto his sacrifice.  
5 For Paul denieth that there is any peace or quiet joy left to men's consciences, 
Rom. 1.5. Rom. 8.45. Psal. 23.4.  unless it be set down that we are justified by faith, which is a thing altogether passive to justification, bringing nothing of ours to win God's favour: but we receive that of Christ which we want.   

CHAP. XIIII. What manner of beginning justification hath, and the continual process thereof.  
1 THAT we may more easily discuss what manner righteousness man may have during the whole course of this life, 
What manner righteousness man hath  let us make a fourfold degree. For men are either endued with no knowledge of God, as idolaters: or being entered by the sacraments, they deny God not with their mouth but in their deeds: or they are hypocrites: or being regenerate they meditate upon true holiness. In the first, when they are to be judged by their natural gifts, there shall not be found one sparkle of goodness from the crown of the head unto the sole of the foot. 
1 Natural Idolaters.   
2 Ob. What excellent gifts soever are seen in the unbelievers they are gifts of God: as in Titus & Traianus justice, 
jer. 17 9 Gen. 8.21.  moderation, equity: in Vespasian continency.  
3 An. Nevertheless that is true which Augustine writeth, that all those which are strangers from the religion of god, howsoever they be counted wondered for the opinion of virtue which men have of them, are not only worthy of no reward, but rather of punishment: because they pollute the pure gifts of God with the filthiness of their heart.  
Object. They are Gods instruments to preserve society.  
An. Notwithstanding they do most wickedly execute these good works of god: because they are kept from doing evil not with any sincere desire of goodness, 
Why the works of the wicked be no good works.  but by ambition, by the love of themselves, or by some sinister affection.  
4 Furthermore john saith, that there is no life without the son of God: Therefore as for those which have no part in Christ, 
1 joh. 5.12  how great soever they be, whatsoever they do or go above, they go forward notwithstanding unto destruction, & unto the judgement of eternal death, forasmuch as they cannot please God being destitute of faith*.  

Heb. 12.6.  5 The thing shall appear more plainly, if the grace of God be set against the natural condition of man as contrary. 
The misery of man is known by the grace of God.  The scripture crieth that God findeth nothing in man, whereby he may be moved to do good to him, but that he doth prevent him with his free goodness. For what can a man that is dead, do to recover life? But when he doth enlighten us with the knowledge of himself, he is said to raise us up from death, and to make us a new creature*. 
1 joh. 5.25. Eph. 2.4.   
6 So soon as Isaias hath described the universal destruction of all mankind, he doth excellently add afterward the order of his restoring*. 
Ies. 59.15.  If the covenant of God which is our first joining with God do rest upon the mercy of God, 
justification is the beginning of love. Rom. 5.6. Coll. 1.21. 1 joh. 4.10 Ose. 14 5.  there is no foundation left for our own righteousness. For if justification be the beginning of love*, what righteousness of works do go before it?  
7 Under this sort are comprehended the second & third order of men. For the uncleanness of their conscience argueth that they are both of them unregenerate by the Spirit of God. Again there is in them no regeneration, because no faith, without which there is no justification. What can sinners than bring forth, which are estranged from God, 
Hagg. 2.12.  but that which is execrable in his iudgement*?  
8 Therefore hypocrites and such as keep wickedness enwrapped in their heart, do in vain study to bring God indebted to them by their works. 
Ies. 1.13.  For they shall more and more provoke him*, seeing the sacrifices of wicked men are abominable before God*. 
Prou. 15.8 4 The works of the Regenerate.   
9 Now let us see what righteousness those have whom we have placed in the fourth rank. Let us grant that they are reconciled, justified, mortified, sanctified by the grace of Christ, that they walk in the ways of the Lord through the guiding of the holy Ghost, yet let them not be puffed up, there remain remnants of imperfection which may minister argument of humility. There is none so righteous which doth good and not sinne*. 
1 Kin. 8.48  Then what manner righteousness shall they have?  
30 Again although it might be, that we might have some works which might be pure & perfect, yet one sin is sufficient to extinguish all the remembrance of our former righteousness, as saith the Prophet, and whereto also james agreeth*, 
Ezech. 18.24. jam. 2: 10.  He which offendeth in one is made guilty of all.  
11 Therefore we must stand stoutly in these two: that there was never any work of any godly man, which if it be examined by the sharp judgement of God, was not damnable. Secondly if any such be granted, yet being corrupted with sins it looseth his grace. And this is the chief point of our disputation.  
12 Object. Good works are not of so great value by inward dignity, 
The Popish works.  as that they are sufficient to obtain righteousness, but this that they are of so great value, is of grace accepting them. Again, so long as we live, the faults which are committed, are recompensed with works of supererogation.  
An. That which you call accepting grace is nothing else, 
What accepting grace is.  but his free goodness, whereby the Father embraceth us in Christ: when as he clotheth us with innocency, & accounteth the same ours, that by the benefit thereof he may take us for holy, pure, and innocent.  

That no works of man do please.  13 If these things be true, surely no good works can make us acceptable to God of themselves, nay nor please him, save only inasmuch as man, being clothed with the righteousness of Christ doth please God, & obtain remission of his sins. For God hath not promised the reward of life to certain works: but only pronounceth, that he which doth these things shall live: setting down a curse for those which shall not abide in all things. Therefore all the righteousness of men being gathered on one heap, cannot be sufficient to make recompense for one. That doth the sin of Adam prove.  
14 And to boast of works of supererogation, how doth it agree with that which is commanded, that when we have done all things which are commanded us, 
Works of supererogation. Luk. 17.10.  we say that we are unprofitable seruants*, and that we have done no more than was our duty to do. To say before God, is not to dissemble or lie, but to determine with thyself, that whereof thou art certain.  
15 Object. Paul did yield of his own right, which he might if he would have used: neither did he only employ upon the Corinthians so much as he ought of duty: but he bestowed upon them pains freely, beyond the bounds of his duty.  
An. He did this lest he should have been a stumbling block to the weak: but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord, as the proper possessions of bondmen.  
16 Therefore we must drive away two plagues in this point: 
Confidence and glorying are Plagues. Psal. 143.2. Ies. 45.20 & 61 3.  the first that we put no confidence in the righteousness of works. Secondly that we ascribe no glory to them. When confidence is once gone, glorying must needs be packing also*.  
17 Furthermore if we respect the four kinds of causes, we shall find none of them to agree to works in the establishing of our salvation. 
1 The efficient. 2 Material. 3 Formal.  The efficient is the mercy of our heavenly Father: the material is Christ with his obedience: the formal or instrumental is faith. And these three doth john comprehend in one sentence*: 
joh. 3.16.  So God loved the world that he gave his only begotten Son, that every one which believeth in him may not perish, but have everlasting life*. 
4 Final.  The final cause is the declaration of God's righteousness, and the praise of his goodness: as Paul witnesseth*. 
Rom. 3.25.  Therefore seeing we see all the parts of our salvation to be thus without us, what cause is there why we should now have any affiance in works, or glory in them?  
18 Object. But holy men do often make mention of their innocency and integrity. 
Why holy men made mention of their righteousness.   
An. That is done two ways: either by comparing their good cause with the evil cause of the wicked, they thereby conceive sure hope of victory: not so much for commending of their own righteousness, as for the just and deserved condemning of their adversaries. Or else because even without comparing themselves with other, when they record themselves before God: the cleanness of their own conscience bringeth them both some consolation & also confidence. But when they are busy about the grounding & establishing of their salvation, they set their eyes upon the goodness of God alone.  
19 Therefore when holy men confirm their faith by innocency of their conscience, and take and gather thence matter of rejoicing, they do nothing else but call to mind by the fruits of their calling, that they are adopted by the Lord into the place of children*: 
Pro. 14.26. Gen. 14.40 1 Kin. 20.3  not that they place in them any foundation of their righteousness and salvation.  

In psal. 137. Note.  20 This self same thing doth Augustine show in a few words*, I commend not the works of mine hands, I fear lest when thou shalt look into them, thou find more sins than merits, but I say, despise not the works of thine hands: behold thy work in me & not mine own work. If thou shalt see mine, thou condemnest it, if thine thou crownest it. Because whatsoever good works I have, they are of thee. He setteth down two causes, why he dare not boast of his works before God: first because if he have any good works there he seethe nothing which is his own: secondly, because even that is oppressed with the multitude of sins.  
21 Object. The good works of the faithful are the causes for which the Lord doth good to them. 
Election is the beginning of graces.   
An. The cause whereby God is moved to do good to those that be his, is not then handled, but only the ordinary dispensation. Because God by heaping graces upon graces, taketh occasion by the former to add the latter, that he may omit nothing which may serve to the enriching of his servants: & so by this means he prosecuteth his liberality, yet so that he will always have us to respect the free election which is the fountain and beginning.   

CHAP. XV. That those things which are boasted of the merits of works, do overthrow aswell the praise of God in giving righteousness, as the certainty of salvation.  
1 WE have already dispatched that which is chief: that a man is justified by the mercy of God alone, by the communicating of Christ alone, and therefore by faith alone, & not by works. 
Whether good works deserve favour.  It remaineth that we discuss this question, that howsoever works are not sufficient to justify a man, yet whether they do not deserve favour at God's hands?  
2 Surely whosoever he were that first applied merit to men's works compared with God's judgement, 
Merit.  he provided very evil for the sincerity of faith.  
Object. The ancient writers of the Church did every where use it.  
An. Would God they had not ministered matter of error to their posterity by the abuse of one little word.  
3 The Scripture doth show what all our works deserve, when it denieth that they are able to abide the sight of God, because they be full of uncleanenesse*, again what if we should fulfil the Law? 
Ezec. 36.22.32 Lu. 17 20  we are unprofitable seruants*.  
Object. The Lord doth call those good works which he hath bestowed upon us, ours, and doth not only testify that they are acceptable in his sight, but that they shall also have a reward.  
An. He doth it for this cause that we may be encouraged by so great a promise, & that we may not be weary of well doing, and that we may be thankful indeed to God for so great bountifulness.  

Works are good as they are of God.  Object. If works be of God, then are they good.  
An. They are good as they are of God: but man polluteth & defileth by his uncleanness those works which were good.  
Quest. How then do they please God, & are not unprofitable to the doers of them?  
An. Not because they deserve this, but because the goodness of God doth of itself set this price upon them.  

Eccle. 16.14.  4 Object. Mercy will make place for every one according to the merit of his works*.  
An. It is thus in Greek, for every one shall find according to his works.  
Object. With such sacrifices men merit at God's hands, 
Heb. 13.16.  saith the Apostle*.  
An. There is nothing else in the Greek, but that such sacrifices do please God, and are acceptable to him.  
Object. Good works do merit those graces which we have given us in this life: but eternal salvation is the reward of faith alone.  
An. Isaias doth show that the increasings of the faithful are the gifts of his own free goodnesse*. 
Is. 51.1.   
5 Paul teacheth in many places that we have the fulfilling of all good things in Christ*: and nothing of ourselves. 
1 Cor. 1.3. Eph. 1.4. Coll. 1.14 joh. 10.28   
6 Object. Moral works make men acceptable to God, before they be engrafted into Christ.  
An. But the Scripture saith that they are all in death which possess not the Sonne*: and again, 
1 joh. 5.12 Rom. 14.23  Whatsoever is done without faith is sin*.  
Object. Christ deserved for us the first grace: now it standeth us upon not to be wanting to the occasion offered us.  
An. O impudency! as if Christ did only set open the way to salvation. Would God they did but taste what these sayings mean. He hath life, which hath the Sonne*. 
1 joh. 5.12.  Whosoever believeth is passed from death to life 
* joh. 5.12 , and such like 
* Rom. 3.14. 1 joh. 3.23 Eph. 2.6. Coll. 1.13. .  
7 Object. A man is justified by faith which is form, because good works have from faith to be available to righteousness.  
An. That is to name faith in mockage, and to steal from God the praise of good works.  
Object. The principal cause is in good works, 
Free will.  and yet free will is not excluded, by which cometh all merit.  
An. The Apostle saith, that we are the workmanship of God, created unto good works, which he hath prepared that we should walk in them*. 
Eph. 2.10.  Therefore seeing there cometh no good from us, unless we be regenerate, and regeneration is of God, 
In good works nothing is of ourselves.  there is no cause why we should challenge to ourselves one ounce in good works.  
8 That is most plainly showed by many testimonies of Scripture*. Whereupon we conclude that men are not justified before God by works: but we say that all those which are of God are regenerate and made a new creature, that they may pass from the kingdom of sin, 
2 joh. 1.8. 1 Pet. 4 3. 2 Tim. 2.20 etc. A similitude  unto the kingdom of righteousness: and that by this testimony they make their calling sure, and are judged as trees by the fruits.   

CHAP. XVI. The refutation of those slanders wherewith the Papists endeavour to burden this doctrine & to bring it in contempt.  
object 1 BY the justification of faith good works are destroyed.  
An. Yea they are rather established. Because we dream not of a faith that is void of good works, 
There be no works good without faith.  or of justification which is without these. Notwithstanding we place justification in faith, and not in works.  
2 Object. men's minds are brought from the desire of well doing, when we take from them the opinion of deserving.  

Heb. 9.13. Lu. 1.74. Rom. 6.6.18. Tit. 2.11 etc.  An. If men must be pricked forward, no man can use sharper goads than those which are fet from the end of our redemption and calling. For it were unseemly sacrilege, if being once cleansed, we should defile ourselves with new filthiness, and so profane the holy blood of Christ.  

How every man shall be rewarded according to his works  3 Object. God shall give every man according to his works.  
An. That is a kind of exhortation, which the Scripture doth oftentimes use, that he may omit no way that may encourage us.  
4 Object. Men are invited to sin, when we hold free forgiveness of sins.  
An. We say that remission of sins is of so great estimation, that it can not be recompensed with any good of ours, and that therefore it could never be gotten unless it were free. 
Remission is free to us not to Christ.  Furthermore to us it is free, not to Christ, who paid so dear for it. Therefore men are admonished that so often as they sin, they do so often shed his most precious blood, so much as in them lieth. Ought not they which do hear these things to be more afraid of sinning, 
A prick to Prick us forward to do good.  then if it were said that sins are wiped away by good works?   

CHAP. XVII. The reconciling of the promises of the Law and the Gospel.  
Quest. 1 IF good works do not justify, to what purpose serve the promises of the Law*? 
Deut. 7.11 jer. 7.3 33   
An. God maketh promise to none but such as are perfect observers of his Law, which are no where to be found. Therefore all mankind by the Law remaineth in danger of the curse.  
2 Object. By this means all the promises of the Law should be void of effect and vain.  
An. It is true, unless the goodness of God did help by the Gospel, when it assigneth Christ alone, when he setteth Christ for the fulfilling of righteousnesse*. 
Gal. 2.16.   
3 Object. That is repaid to the works of the faithful, which God promised in his Law to the followers of righteousness.  
An. But in that repaying or rendering we must always consider the cause, 
Why our works be acceptable to God.  which winneth favour for our works. And it is three fold: the first, that God turning away his eyes from beholding the works of his servants, doth embrace them in Christ, and reconcile them to himself by the coming of faith only between without any help of works: The second is that he extolleth works, of his fatherly goodness without esteeming their worthiness to this honour that he maketh some account of them: The third that he receiveth the same with pardon, not imputing their imperfection. Therefore grace is the cause of repairing  
4 Object. God is no accepter of persons, but in every nation he which doth righteousness is accepted of him.  

There is a double accepting of persons.  An. There is a double accepting of persons. First such as man is by nature, God findeth nothing in him, wherewith he may be inclined unto mercy, saving only misery.  
Object. The prayers and alms deeds of Cornelius came into the sight of the Lord*, 
Act. 10.31  therefore man is prepared by good works to receive grace.  
An. Cornelius was already illuminate by the Spirit of wisdom, and also sanctified, who was a follower of righteousness. Therefore he had from the grace of God those things which in him did please God, as it is said. Therefore seeing all men are lost by nature, and God would not have them lost, surely that accepting doth not respect man's righteousness, but it is a pure token and proof of God's goodness toward miserable sinners.  
5 The second accepting whereof Peter maketh mention, is that, whereby the faithful after their calling are approved of God, even in respect of their works, because the Lord cannot but love those good things which he worketh in them by his Spirit. Cornelius was freely accepted before his good works could be accepted.  
6 And to the end these things may be the better understood, 
The promises of the law.  we must mark, whether the promises be of the law or of the Gospel. For they must not be taken in one and the same sense. The promises of the Law do always promise a reward upon condition, if we shall do. But the promises of the Gospel do rather show what manner persons God his servants be, which have received his covenant in good earnest, them express the cause why God doth good to them.  
7 Quest. Why then have good works the title of righteousness given them, 
Deu. 6.25. & 24.13. How good works do justify.  and why is it said that a man is justified by them*?  
An. They justify if they be perfect works: and we are too blame that they are not such.  
8 Object. We are not justified without faith: neither are we justified by it alone: works fulfil righteousness. For faith was imputed to Abraham for righteousnesse*, 
Rom. 4.3. Gen. 15.6  that notable fact of Phinees is imputed for righteousness 
* Psal. 106.31. jud. 25.7. Deut. 26.26. How faith doth justify. .  
9 An. A man is not counted righteous for one or two good works, neither yet for many: because he which offendeth in one is guilty of all: neither is there found any work which is in all respects pure. And faith alone doth justify by laying hold upon Christ our righteousness. In that place Phinees is counted righteous before men, who praised his fact, not before God.  
10 Object. As David saith, Blessed are they whose iniquities are forgiven 
* Ps. 112.1 . 
Psal. 32.1.  So on the other side Blessed is the man that feareth the Lord 
* Psal. 14.21 : which taketh pity upon the poor; 
* Psal. 1.1.  that hath not walked in the counsel of the wicked 
* jam. 1.12  etc.  
An That which Paul saith is most true 
* Mat. 5.3. , that blessedness consisteth in remission of sins. 
* Rom. 4.3  For because those virtues, shall never be in man in such sort that they can be acceptable to God of themselves it is proved that man shall always be miserable, unless he be rid out of the misery by forgiveness.  
11 Object. james teacheth in plain words, that both Abraham was justified by works, and that all we likewise are justified by works, and not by faith alone*. 
jam. 2.12.   
An. james speaketh of a dead faith, but we of the lively: the faith of the devils is handled in that place but we entreat of the faith of the faithful.  
12 There is another fallacy in the word justified. Because it is said there that Abraham was justified, that is counted just before men in respect of his works: but we speak of justification before God*.  
13 Object. The doers of the Law are justified and not the hearers*. 
Rom. 4.3.   
An. It is true if any man fulfil it.  
14 Quest. Why then do the faithful so boldly offer their righteousness to be examined by the judgement of God, and why do they covet to have sentence given of them according to it*? 
Rom. 2.13.   
An. We are to consider two things therein: first they bring not all their whole life, but some special cause into judgement. For David saith in an other place*, 
Psal. 7.9. &. 27 1. & 18.21. & 26 19  If thou shalt mark iniquity who can abide it? Enter not into judgement with thy seruant*: Again they do not challenge to themselves righteousness in respect of the righteousness of God, but inasmuch as they compare themselves with the wicked. 
Psal. 130.3  So David said to saul, Let the Lord render to every man according to his righteousness and truth*. 
Psal. 14.30.   
15 Object. Solomon saith, that he which walketh in his integrity is just. 
1 Sam. 26.23. Pro. 20.7 & 12 28. Ezech. 18.9.21  After which manner Ezechiel reporteth that he shall live which shall do judgement and iustice*.  
An. But let one of the children of Adam come abroad with so great integrity: if there be none they must either perish in the sight of God, or else they must fly to the fortress of mercy: but the Lord after he hath once received men into the covenant of grace, he doth not examine their works as they deserve, but doth kiss them with fatherly kindness.  
Object. The Apostle wisheth so great perfection to the faithful, that they may be blameless and unreprovable in the day of the Lord*. 
Eph. 1.4. 1 Thes. 3.23.   
An. All the godly must indeed aim at this mark and strive to come unto it, but because the best manner of this present life is nothing else but a going forward, we shall come to that mark then only, when being unclothed of the flesh of sin, we shall be wholly joined to the Lord.   

CHAP. XVIII. That the righteousness of works is ill gathered of the reward.  
Object.  
1 GOd shall render to every man according to his workes*. 
Mat. 16.29. 2 Cor. 5.10. Rom. 2.6 joh 5.29. etc. Degrees and steps to salvation.   
An. The manner of speaking doth rather show the order of following, than the cause. For the Lord doth finish our salvation by these degrees of his mercy, when he calleth the elect unto himself, having called them doth justify them, having justified them doth glorify them.  
Object. It is said to the faithful, that they work out their own saluation*.  
An. That is done when by applying themselves in doing good works, 
Ph. 2.12.  they meditate upon eternal life. But the Lord is said both to begin and to finish*. 
Ph. 1.6.   
2 The kingdom of heaven is not servants wages, but children's inheritance: which they alone shall enjoy which are adopted of the Lord to be his children*. 
Eph. 1.18. Gal. 4.30.   
Object. God swore to Abraham, Beccause thou hast done this thing, and hast not spared thine own son, I will bless thee, and will multiply thy seede*. 
Gen. 22.3.   
An. He had received the promise before the commandment was given. Therefore he deserved not the blessing by his obedience.  
3 Object. The Lord doth either deceive or mock us, when he saith that he rendereth that for reward to our works, which he had given freely before works.  

Why that is attributed to works which is given frielie  An. He doth not mock us. Because he will have us exercised by good works to think upon the giving of those things which he hath promised, and to run through them, that we may come to the blessed hope which is set before us in the heavens, the fruit of the promises is rightly assigned to them, unto the ripeness whereof they bring us: Therefore let us say with Peter*, 
1 Pet 1.6.  eternal life is the reward of faith.  
4 Therefore when the Scripture calleth eternal life the reward of works, 
Eternal life is the reward of faith.  it doth it not to set forth the dignity of our works, as if they deserve such a reward: but that it may secure our weakness which it doth otherwise exercise with so many griefs, whiles we live here.  
5 Object. God who is a just judge will once give to those that be his the crown of righteousnesse*. 
2 Tim. 4.8.   
An. To whom should he give a crown as a just judge, if he had not given grace as a merciful father? and how should there be righteousness, 
Grace went before righteousness.  if grace had not gone before which justifieth the wicked?  
6 Object. Make you friends of the wicked Mammon, that when you shall need they may receive you into everlasting habitations*. 
Lu. 16.9  The same is said of Paul 
* 1 Tim. 6.17. . Good works are compared to richesse, which we may enjoy in the blessedness of eternal life.  
An. He which giveth to the poor, dareth to the Lord*. He which soweth plentifully, 
Mat. 25.4. Pro. 19.17  shall reap plentifully 
* 2 Cor. 6.6 . For those things are put into the hand of the Lord, which are bestowed upon the poor according to the duty of love. As he is a faithful keeper of that which is committed to him, so he will once restore it with plentiful overplus.  
7 Object. Tribulations are brought upon the faithful, that they may be accounted worthy of the kingdom of God, for which they suffer: because he is just to restore affliction to those which afflict you, and to you rest*. 
2 Th. 1.5. Heb. 6.10.   
An. God the Father will have us whom he hath chosen to be his children, to be made like to Christ his first begotten 
* Rom. 8.29: Luk. 24.26 Act. 14.22 . As it was meet that he should first suffer, & then at length enter into the glory of God appointed for him, so must we by many tribulations enter into the kingdom of heaven. So we are counted worthy of the kingdom of heaven, 
The marks of Christ.  which bear in our body the marks of our master, that his life may be made manifest in us.  
8 Object. Love is greater than faith, therefore we are rather justified by love then by faith*.  
An. Love is greater than faith, 
1 Cor. 13.13  not that it is more meritorious, but more fruitful: because it farther: because it serveth more: because it is always quick and in force: whereas the use of faith lasteth but for a time. 
How love is greater than faith   
Object. If love be the bond of perfection, therefore of righteousness also, which is nothing else but perfection.  
An. But we shall never come unto that perfection unless we fill all the measures of love.  
9 Object Christ said to the Lawyer, If thou wilt enter into life, keep the commandments.  
An. We are excluded by our sins from the righteousness of the Law, Therefore we must needs seek another help, that we may enjoy eternal life.  

joh. 6.26. Faith is a work.  Object. Faith is a worke*, therefore it ought not to be set against works.  
An. Faith justifieth, not inasmuch as it is the obedience of the will of God, but inasmuch as it embraceth the mercy of God.  

The law of contraries  Object. There is the same rule of contraries. Therefore if every sin be counted to us for unrighteousness, it is agreeable that the praise of righteousness be attributed to every good work.  

jam. 2.10.  An. This maxim hath no place here. For if we offend in one we are guilty of all*. And a man can not be righteous by works, unless he follow this strait line with a continual course.   

CHAP. XIX. Of Christian liberty.  
1 NOw must we in treat of Christian liberty, which is as it were an appurtenance of justification, & is of no small force to understand the force of it.  
2 And it consisteth in three points: the first is that the consciences of the faithful, when the affiance of their justification before God is to be sought do lift up themselves above the law, and forget all the whole righteousness of the law.  
Object. Then the Law is superfluous for the faithful. 
Christian liberty consisteth in three things.   
An. It is not: because it stirreth us up to that which is good. And all the whole life of Christians ought to be a meditation of Godliness: but before God, not the law, but Christ, must be set for righteousness.  
3 Therefore was Christ made a curse for us, 
Gal. 3.13. &. 5 1. &. 3.20  that he might redeem us from the curse of the law*.  
4 The other which dependeth upon that former is, 
2 Part of christian liberty.  that men's consciences obey the law not as being enforced by the necessity of the law: but that being free from the yoke of the Law, they do freely and willingly obey the will of God. And that cannot be so long as we are under the law.  
5 But so soon as we are delivered & freed from this exaction of the law, we can merrily & with great cheerfulness answer God, when he calleth, & follow him being our guide. For they which are tied to the yoke of the law, are like slaves, to whom certain tasks are assigned for every day, they dare not come in their masters sight, 
A similitude.  unless they have done their work & task. But children though they have but done half their task, & have left it unperfect, yet do they without fear and freely offer themselves to their fathers.  
6 That is the cause for which the author of the epistle to the Hebrews, 
Heb. 11.2.  doth refer unto faith what good works soever we read were in the holy fathers, & doth only weigh them by faith*. Therefore Paul to the Romans reasoneth thus, Sin must not have dominion over us, because we are not under the law.  
7 The third, that we be bound before god with no conscience of outward things which are of themselves indifferent, 
3 About things indifferent.  but that we may indifferently sometimes use them, and sometimes omit them. The knowledge of this liberty is therefore more necessary for us, because without it, our consciences shall have no rest, there shall be no end of superstitions.  

Rom. 14.14.  8 I know saith Paul that nothing is common, but who so thinketh any thing common, to him it is common*. 
1 Tit. 4.5.  He is blessed which doth not judge himself in that which he alloweth*. For all the gifts of God are sanctified by thanksgiving.  

Christian liberty is spiritual.  9 And this is diligently to be observed, that christian liberty is spiritual in all his parts, whose whole force consisteth in pacifying fearful consciences before God: whether they be unquiet or careful for remission of sins, or doubtful whether unperfect works do please God, or they be troubled about the use of things indifferent, 
A double fall.  but there be two sorts of men which offend against it, the one of those which make it a cloak for their lusts, that they may abuse the good gifts of God to their lust.  
10 The other is of those who think that it is nothing worth, unless it be used before men. By which unseasonable usage they oftentimes offend the weak. As you may see some at this day, who think that their liberty cannot stand, unless they take possession of it, by eating flesh upon the Friday.  
11 Furthermore, we must avoid offences, whereof there is one sort which is given, 
Double offence  another taken. Therefore if thou do any thing either through unseasonable lightness and wantonness, whereby the weak may be offended, it shall be called an offence given by thee. 
Given.  Paul teacheth the contrary, that we receive the weak. That is called an offence taken when a thing which is neither evil done, 
2 Taken.  nor out of season, is through malice drawn to be occasion of offence. 
Mat. 25.14.  Such was the offence of the Pharisees*. Therefore we must beware that we give none offence: if others take it we are blameless.  
12 Paul seemeth to have set down a difference both by doctrine and also by examples, 
We must regard the weak  between the weak, of whom we must have great regard, & the Pharisees, to whom our liberty may not give place. For when he took Timothy to his company, 
Act. 16.3.  he circumcised him 
* Gal. 2.3. . He could not be persuaded to circumcise Titus*. The facts were divers, but there was no change of his mind or purpose. When he was free from all, he made himself a servant to all, that he might save manie*: and withstood false brethren, which saith he, 
1 Cor. 9.66.  entered in to spy out our liberty which we have in Christ*. Verily we must study to preserve love, and we must have respect to the edifiying of our neighbour. 
1 Cor. 10.23.  For all things are lawful but all things are not expedient*.  
13 Furthermore as our liberty must be subject to love: 
Liberty must be subject to love  so on the other side love must be under the pureness of faith. Verily even here also we must have respect to love, but unto the altars: that is, that we offend not GOD for our neighbour's sake.  
14 And now seeing faithful consciences having this prerogative given them, are not entangled with any snares of observations in things indifferent we conclude that they are exempted from the power of all men. For it is an unmeet thing that either Christ should lose the thank for his so great liberty: or the consciences themselves the profite*. 
1 Pet, 1.18.  For it cost Christ not gold, but his own blood*.  

The government of man is double.  15 But least any man stumble before he be ware let us mark that there is a double government in man. One spiritual, whereby the conscience is framed unto godliness: 
Spiritual.  the other politic, whereby a man is taught the duty of humanity and civility. For there be in man, 
Civil.  as it were, two worlds, which both divers kings and divers laws do govern. And yet we must take heed that we do not wickedly draw unto the civil order, that which the Gospel teacheth concerning spiritual liberty.  
Object We must obey the magistrate not one lie for fear of punishment, but for conscience sake also*. 
Rom. 1*. 1.5.  Therefore men's consciences are bound by the politic laws.  

What conscience is.  An. Conscience is nothing else but that feeling which doth not suffer sins to lie hid, but draweth men unto the judgement seat of the judge.  
16 Thereby it cometh to pass, that the fruit of a good conscience (which it the inward integrity of the heart) doth come unto men also, 
The law of God must not be made subject to man's power.  though it do properly respect God alone. But the laws of God must not be made subject to man's power.   

CHAP. XX. Of prayer which is the principal exercise of faith, and whereby we do daily receive the benefits of God.  

Man's poverty.  1 BY that which goeth before we plainly perceive how needy and empty man is of all good things, and how he wanteth all helps of salvation. Therefore if he seek helps to relieve his poverty withal, he must needs go without himself: to wit, unto the Lord, who doth give himself unto us of his own accord, & freely, in his son, in whom he offereth us in steed of our misery, felicity, and setteth open to us the heavenly treasures: that all our faith may behold his well-beloved son, that all our expectation may depend upon him, that all our hope may rest in him. It remaineth that we seek in him, and that by prayer we crave at his hands, that which is wanting in ourselves, and which we have learned to be in him. For as the Apostle witnesseth, like as faith springeth from the Gospel, 
Rom. 8.26.  so by the same faith our hearts are framed to call upon the name of God*.  
2 Therefore we obtain that by the benefit of prayer that we pierce unto those riches which are laid up for us with our heavenly father. 
Prayer is a conference with God  For it is a certain talking of men with God, whereby they enter into the sanctuary of heaven, & do face to face call to him touching his promises, that they may try that that was not vain, (when necessity so requireth) which they believed when he affirmed it only in word.  
3 Ob. Doth not God know what is expedient for us, without he have one to tell him, 
The fruits of prayer.  and to put him in mind?  
An. God hath ordained that not so much for his own sake, as for ours: First, that our heart may always be inflamed with a fervent desire to seek, love, and worship him, whiles we accustom ourselves to fly to him in all necessity, as to an holy anchor. secondly, that there come no lust into out mind whereof we may be ashamed to make him a witness, when we power out our whole heart in his sight. Also that we may be prepared to receive his benefits with thanksgiving. Moreover, that having obtained that which we did ask, we may be more fervently carried to think upon his goodness. Last of all, that use itself may confirm in our minds his providence, power, and goodness.  

The laws of prayer.  4 Furthermore we must observe four rules, if we will make our prayer aright: The first is, that we be no otherwise framed in mind then becometh those which enter into talk with God. Which we shall obtain, if our mind being cleared from carnal cares, do not only wholly bend itself to prayer, but also, so much as may be, lift up itself above itself.  
5 Because nothing is more contrary to the reverence of God, than that lightness, a witness of too wanton licentiousness, and without all fear. Wherein we must labour so much the more earnestly, the harder we find it to be. To this end tendeth the lifting up of our hands: that men may remember that they are far from God, unless they lift up their senses on high. 
The lifting up of the hands.  Also we must beware that we ask no more than God giveth us leave to ask in his word.  
Object. He promiseth that he will do according to the will of the godlie*. 
Psal. 92. ●.   
An. His tender bearing with the godly proceedeth not so far, that he giveth the bridle to their wicked affections, and submitteth himself to their pleasure. Therefore we must hold that of john. This is our confidence, 
1 joh. 5.14.  that if we ask any thing according to his will he heareth us. 
The affection of the heart toward God.  But as it is meet that we bend the sight of our mind to God, so the affection of the heart must follow thither also. Because both are carried another way, it is needful that God by his spirit do succour & relieve this weaknesse*. 
Rom. 8.20. 2 Cor. 14.16.   
6 Let this be another law, that in ask we do always truly feel our poverty: and that thinking and feeling indeed that we need all things which we ask, we may join the fervent affection of obtaining with prayer itself.  
7 Object. We are not always urged to pray with like necessity. 
2 Law. The feeling of our Poverty doth inflame Prayer. jam. 5.13. Perseverance in prayer. Repentance. joh. 9.3.   
An. I grant: and this distinction is profitably delivered to us by james*. Is any man sad among you, let him pray: let him that is merry sing. Therefore common sense telleth us what we ought to do in this case. We must pray continually, because we are continually in need and necessity. And because God heareth not sinners* true prayer requireth repentance, which is far from all hypocrisy and deceit.  
8 Unto these let us add the third also, that he abandon all thinking upon his own glory, 
3 Law. Let glory and pride be far from prayer  whosoever he be that presenteth himself before God to make his prayer, giving all the glory to God in the casting down of himself: lest if we take to ourselves but a very little, we do through our own swelling, fall away from his face. 
Dan. 6.17.  We have examples of this submission in Daniel 
* Psa. 143.2. , David 
* Ies. 64.5. , jesaias, jeremy 
* jer. 14.7. , and others 
* Bar. 2.18. Note. .  
9 Finally the beginning and also the preparation of true prayer, is, craving of pardon, with an humble and free confession of our fault. Neither shall even the most holy man obtain any thing, until he be freely reconciled: neither can it be that God should be favourable to any other, but to those whom he pardoneth*. When Christ healed the man sick of the palsy, he said, Thy sins are forgiven thee 
* Mat. 9.2. , 
Psal. 25.   
10 Object. Holy men do sometimes seem to cite and crave the help of their own righteousness to entreat God*. 
Psal. 86.1. 2 Kin. 20.4.   
An. By such forms of speech they mean nothing else, but that they testify by their regeneration that they are the servants and children of God, to whom he promiseth to be mercifull*. 
joh. 3.22.   
11 The fourth is, that being thus cast down with true humility, 
4 Law Hope is necessary in Prayer.  we be nevertheless encouraged to prayer with sure hope to obtain our petitions.  
Object. These things are contrary, to join sure hope of favour, with the feeling of the just vengeance of God.  

Repentance & faith are companions.  An. They agree very well, if the goodness of God set upon foot, such as are oppressed with their own misery. So repentance and faith are companions, whereof notwithstanding the one terrifieth us, and the other maketh us glad: so in prayer those two must meet together. 
Psal. 5.8.  So David, I will worship in the temple of thy holiness with feare*.  

commandments required in Prayer. Psal 33.22. & 56.10.  12 Therefore we hold with assured confidence that God is favourable and merciful to us: otherwise there shall be no use of prayer. For which cause the whole church prayeth*, Let thy mercy be upon us, as we have hoped in thee.  

Commandment  13 Also when he biddeth us pray, he doth by the very same commandment reprove us of wicked stubbornness, 
Psal. 50.15. Mat. 7.7 The promise.  unless we obey*. Unto prayer there is joined also a promise, that he will be favourable and entreated, least being disobedient, & convict of unbelief, we mistrust God when he calleth.  
14 And it is a wonder, that we are either coldly or almost no way moved with the sweetness of his promises, so that a great part had rather wander in buy ways: and having left the fountain of living waters, dig to themselves dry cisterns, then embrace the liberality of God offered unto them freely. The name of the Lord is a strong tower, the just man shall fly to it, and be saved*. 
A similitude Pro. 18.10. joel 2.32.  Therefore let the faithful being persuaded of the fatherly love of God, always commit themselves to his faithful keeping, neither let them doubt to crave the help which he promiseth: yet doth not a careless security lift them up, but they climb up by degrees of his promises, yet so that they remain humble in their own abasement.  
15 Object God granted the prayers of joatham and Samson, 
jud. 9.20.  
* jud. 16. ●8.  which notwithstanding proceeded not from a quiet mind.  
An. A continual law of God is not abolished by particular examples. Again, a few men had sometimes special motions, whereby it came to pass that they differed from the common sort. Furthermore, those prayers which God heareth do not always please him, but so far as pertaineth to example, 
Those prayers which God heareth do not always please him.  that the godly may pray with more affiance and ferventness. So God being moved with the feigned repentance of Achab, taught how easy he is to be entreated of his elect.  
16 This is also worth the noting, that those things which we have spoken of the four rules of praying aright, are not so strictly required, that God refuseth those prayers, wherein he can not find either perfect faith, or repentance, together with ferventness of zeal, and well ordered petitions. For we see with what vehemency of sorrow David was carried away when he saide*, 
Psal. 39.14.  Cease from me until I go hence and be not.  
Therefore the endeavours of the faithful do please GOD, howsoever they be not free from all lets, and their prayers are allowed, so they please forward thither whither they come not straight.  
17 And forasmuch as there is no man worthy to represent himself before God, the heavenly father himself, to the end he might exempt us from shame and fear, 
The mediator  gave us his son to be our mediator, by whose guiding we may safely draw neere* trusting to such a mediator, 
1 Tim. 3.8. 1 joh. 2.1. joh. 14.13. & 16.26.  that nothing which we ask in his name shall be denied us, as the father can deny him nothing*. They err which follow any other way. Because all the promises of God are in Christ, Yea, and Amen 
* 2 Cor. 1.20. .  
18 And we must diligently consider the circumstance of the time, when Christ commandeth his Disciples to fly to his intercession, after that he is ascended into heaven, In that hour, saith he, ye shall ask in my name*. 
joh 16.26.  It is certain that from the beginning none were heard which did pray, save only for the mediators sake. For this cause the Lord appointed in the law that the Priest alone should enter into the sanctuary, and carry upon his shoulders the names of the Tribes of Israel: to this end availed the sacrifice, 
The glory of the mediator did more plainly appear by the ascension of Christ.  that the prayers might be established: Being helped by these rudiments they embraced the Mediator, whose glory notwithstanding did more clearly shine by his ascension.  
19 Furthermore, forasmuch as he is the only way to God, there is nothing left for those which turn aside, in the throne of God besides anger, judgement and terror.  
Object. The saints have their intercessions left them, whereby they do mutually commend the safety one of another*. 
2 Tim. 2.1.   
An. They be such as depend upon that only, so far of is it that they any whit diminish it. 
The intercession of the saints   
20 Ob. Christ is the mediator of redemption: and the faithful of intercession.  
An. As if Christ having performed the mediatorship which lasteth only for a time, hath turned over the eternal mediatorship which never shall have end unto his servants. 
1 joh. 2.1. Rom. 8.31. 1 Tit. 2.5.  The scripture saith otherwise, if any man sin, we have an advocate with the father jesus Christ*.  
21 As touching the Saints who being dead in the flesh do live in Christ, 
The intercession of the dead.  if we attribute any prayer to them, let us not dream that they have any other way to entreat God but Christ. Therefore the scripture calleth us back unto Christ alone, who is the only way to the father*. 
job 14 6.  He is our mouth by which we speak to the father: our eye wherewith we see the father: our right hand whereby we offer ourselves to the father.  
22 But folly is gone so far, that we have here the nature of superstition expressed, which after it hath once gotten the head, maketh no end of wantonness. For unto the intercession of Saints was added the particular procuration of every one, & according to the diversity of business, sometimes one, sometimes another was called upon, to be advocate: then every man had his several Saint, 
Safegarding Gods.  to whose tuition they committed themselves as to the tuition of safegarding Gods.  
23 Object. The prayers of the faithful are carried by the hands of Angels into the sight of God.  
An. The Angels are appointed to take charge of our safetie*, not dead men. 
Heb. 1.14. Psal. 91 11. & 34.8.   
Object. If Moses and Samuel shall stand before me, my soul is not toward this people 
* jer. 25.1. : therefore the dead make intercession for us.  
An. But seeing it appeareth thereby that they prayed not for the people, it is then concluded that the dead do not pray at all: But the Lord doth only pronounce that he will not spare the wickedness of the people, although they had some Moses or Samuel, at whose prayers and intercession he became so merciful.  
24 Quest. Shall we then take from them all prayer and desire of godliness, who during their whole life did breath out nothing but godliness and love?  
An. They long for with an unmovable will the kingdom of God, which consisteth no less in the destruction of the wicked then in the salvation of the godly.  
Object. Those men which live upon earth do one commend another to God by their prayers.  
An. This duty serveth to nourish love among them, 
Why those which are alive pray one for another.  when as they do as it were divide their necessities among themselves, and mutually take upon them the same. And this they do according to the commandment of the Lord, neither do they want a promise: which two things are always chief in prayer.  
Ob. It cannot be but that they must retain the same love toward us, as they are joined with us in one faith.  

The Saints neither hear nor see what we do.  An. Yet who hath revealed that they have so long ears, as to reach to our voices? and that they have eyes so quick of sight, which watch to see whereof we stand in need?  
Ob. They behold & look down from above upon men's affairs, in the brightness of the countenance of God casting his beams upon them, as in a mirror.  
An. That can be confirmed by no testimony of scripture.  
25 Object. jacob requesteth to have his name & the name of his father's Abraham and Isaach to be called upon over his posterity. 
The calling upon a name over any man Gen. 48.16.   
An. He prayeth that he may send the succession of the covenant unto his posterity: & that they may be called the children of Abraham Isaach, & jacob.  
Ob. Isaias affirmeth that the name of the men is called upon over the woman*. 
Isa. 4.1.   
An. When as they count them for their husbands under whose faith and tuition they live.  
Object. God is besought to have mercy upon the people for David's sake. 
Psal. 132.10   
An. There is respect had rather of the covenant then of the man, under a figure the only intercession of Christ is avouched.  
26 Object. We read often that the prayers of Saints were heard*. 
Psal. 22.5.   
An. Therefore let us also pray as they did, and we shall be heard as they were.  
27 Let this be the sum, seeing that the scripture commendeth this unto us, as a principal point in the worship of God, that we call upon him, 
The conclusion.  our prayers cannot be directed unto others without manifest sacriledge*: Again, for as much as God will be called upon only in faith: and doth command that our prayers be form according to the rule of his word. Finally, 
Psal. 44.22.  seeing that faith having her foundation in the word is the mother of prayer: so soon as we turn aside from the word, our prayers must needs be corrupt. As touching the office of intercession, it is proper to Christ. 
2 Kinds of prayer.   
28 And although prayer be restrained unto wishes and petitions, yet there is so great alliance between petition & thanksgiving, that they may fitly be comprehended under one name. 
1 Petition  In ask we crave as well those things which serve to set forth his glory, 
2 thanksgiving  as those which are profitable and serve to our own use. In giving thanks we set forth and extol his benefits toward us with due praise, thanking his liberality for all those good things which come unto us. 
Why perseverance in Prayer is necessary  Let both be used in the Church continually, seeing necessity urgeth us, Satan lieth in wait, we are overwhelmed with sins, and the hand of God is open to do good: Moreover it is both commanded, & also the use of other good things without praise is hurtful.  

We must appoint hours for prayer  29 This continuance of prayer, though it principally concern every man's private prayers, yet it doth somewhat appertain unto the public prayers of the Church also: and it is expedient that we have hours appointed for them. We must fly vain babbling and also vain glorie*: 
1 Cor. 14.40. Mat. 6.7.  we must seek some secret place. Yet we may pray in all places, & not neglect public or private prayers, but always join both together. And let us especially note this, that prayer must proceed from the inward affection of the heart.  

The use of Churches  30 Now as the Lord in his word commandeth the faithful to make public prayers, so there must likewise be public Churches assigned wherein they may have the same: for the Lord hath promised that he will do whatsoever two or three gathered together in his name shall aske*. 
Mat. 18.20.   
31 Again, it appeareth most evidently hereby that neither the voice, nor singing are any thing worth, 
singing. The voce.  unless they proceed from the deep affection of the heart. Nay rather they provoke his wrath against us, if they come only from the lips and throat: forasmuch as that is to abuse his holy name, 
eI 29.13. Mat. 12.8  and to mock his maiestie*. We commend the voice and singing as helps of prayer, inasmuch as they accompany the pure affection of the mind.  
32 The rite of singing in churches, 
The rite of singing hath been of long continuance.  was not only most ancient, but it was also used of the Apostles*. And surely if singing be tempered after that gravity which becometh the sight of God and Angels, it doth both win favour and dignity to holy actions, and also it is of great force to stir up our minds unto the true study of praying: 
1 Cor 14.13. Coll 3.16.  notwithstanding we must beware that our ears be not more attentive to mark the note, than our minds to the spiritual meaning of the words.  
33 Whereby it is evident likewise, that public prayers must be made not in a strange language, 
To pray in a strange tongue.  but in a common kind of speech: for as much as they ought to be made for the edifying of all the whole church to the which there cometh no profit at all by a sound not understood*. 
2 Cor. 14.16.  The secret muttering of Hanna, 
1 Sam. 1.13.  doth show that the tongue is not necessary for private praiers*.  
34 Now we must learn a more certain way & form of prayer: namely, 
The Lords. prayer. Mat, 6.9. Luke. 11.2.  that which the father hath delivered to us by his beloved sonne*: where we may know his infinite goodness. For he hath prescribed a form, wherein he hath set before us as in a table whatsoever is lawful for us to ask of him, whatsoever is profitable for us, and whatsoever we have need to ask.  
35 And this rule is set down in six petitions: 
The division in to 6 petitions  the former three are peculiarly appointed for the glory of God, without respect of our own profit. The other three, have care of us, and are properly appointed for ask those things which are for our use. Now let us take in hand the exposition of the prayer itself.  


Our father which art in heaven.  

Father.  36 When we call him father, we allege the name of Christ the mediator. For with what boldness could any man call God, father, unless we were adopted in Christ to be the children of grace*? 
joh. 1 12. 1 joh. 3.1.  By this sweetness of the word, he delivereth us from all doubting, seeing there is no where to be found a greater affection of love then that of a father. He will never forget us*. 
Ies. 49.15.  Therefore we ought not to seek help any where else but there, unless we reproach him with poverty or cruelty.  
37 Furthermore, let us know for a surety, that sins cannot hinder, 
2 Cor. 13. Lu. 15.20.  but that he will receive & be beneficial to those which submit themselves and crave pardon*.  
38 lastly of all when we call him ours in common, we are thereby taught how great affection of brotherly love aught to be among us, who are sons together with such a father, 
Our.  by the same right of free liberality. And let us pray for all*, but chief for those which are of the household of faith*. 
Eph. 2.24. Gal. 6.20.   
39 We may pray especially both for ourselves, and also for certain others, yet so that our mind depart not from the beholding the commonalty. 
Special prayer   
40 When we say that he is in heaven, we signify that he is not kept in some one country, because the heaven of heavens do not contain him*, but that he is spread abroad throughout all, 
Which art in heaven. 1 Kin. 8.37 je. 60.1.  that when we seek him we may be lifted up above all sense of body and soul. secondly he is set above all change and corruption. Finally, he comprehendeth all the whole world, and governeth it by his power. Wherefore this is as much as if he had been said to be of infinite greatness, or highness, of an incomprehensible essence, of infinite power, of eternal immortality.   

Hallowed be thy name.  
41 The sum of the first petition, is, 
The first petition.  that we desire that God may have the honour whereof he is worthy, that men may never speak or think of him without great reverence: against which profaning is set. By Name, we mean his power, goodness, wisdom, righteousness, mercy, truth, which carry us to wonder at him, & provoke us to set forth his praise. 
Name  Therefore we desire that that name may be sanctified, and that God will deliver that holy name from all reproach and contempt, 
Hallowed  yea that he will bring all mankind under his reverence: and that all ungodliness may be abolished.   

Let thy kingdom come.  
42 The kingdom of God hath two parts: one that God will reform all the wicked lusts of the flesh by the power of his Spirit. 
The parts of the kingdom of God.  Secondly that he will frame all our senses unto the obedience of his government: that he will defend his children, and break the endeavours of the wicked. That doth he by the efficacy of his word, which is called his sceptre. Therefore we crave that he will increase the number of the faithful, and increase their blessings, and also multiply them, that he will reign in us by his Spirit: that by this means the filth of vices being driven away, perfect integrity may flourish until the last coming of Christ. This prayer doth pull us back from the corruptions of the world: it kindleth a desire to mortify the flesh: it teacheth us to bear the cross: forasmuch as God will have his kingdom enlarged by this means.   

Thy will be done.  
43 We speak not in this place of the secret will of God, whereby God doth govern all things, 
The third. The will of God is double  & appoint them to their end: but of that which is made known to us by the Scriptures, whereto willing obedience doth answer. And therefore the heaven and earth are expressly compared together. Therefore we are commanded to desire, that like as nothing is done in heaven, but according to the commandment of God, and the Angels are meekly framed unto all righteousness: so the earth may be brought under such government, as stubbornness and frowardness being extinguished.   

give us this day our daily bread.  

The second part. The 4 petition.  44 The second part followeth now, wherein we descend to our own profit. By this we ask in general of God, all things which the use of the body needeth, under the elements of this world: we commit ourselves to his keeping and providence, that he may feed, 
Bread Our. Daily  foster & save us. This is no light exercise of faith. We ask bread, that we may be contented with that portion which God giveth. We call it ours in respect of the gift: and daily, that the immoderate desire of transitory things may be bridled in us   

forgive us our debts.  

The fift.  45 In this and the next, Christ hath briefly comprehended what soever maketh for the heavenly life. Like as the spiritual covenant consisteth only upon these two members, which covenant God hath made for the salvation of his Church, I will write my laws in their hearts, and I will be merciful to their iniquitie*. 
jer. 31.33. &. 33 8. Sins are debts  He calleth sins debts, because we own the punishment thereof, neither could we by any means make satisfaction, unless we should be discharged by this remission, and we desire to have this remission, as we forgive our debtor: 
Remission conditional.  that is, as we spare all men, and pardon all men, by whom soever we have been hurt in a thing, either by deed or word. Therefore unless we forgive we shall not be forgiven. And yet there is no merit in our remission, but the Lord meant by this means to help the weakness of our faith, that it may be not a cause, but a sign of our debt which is forgiven us.   

And lead us not &c.  
46 Because we have a continual combat, 
The Sixt.  we desire to be furnished with weapons, and to be aided, that we may be able to get the victory. 
temptations are manifest.  And now there be many forms of temptations. For even the evil desires of the mind which provoke us to transgress the Law, which either concupiscence putteth into our minds, or the devil doth raise, are temptations: and those things which of their own nature are not evil, are notwithstanding through the subtlety of Satan made temptations, to draw us from God. And they are either on the right hand, as richesses, power, honour, etc. or on the left, as poverty, contempt, afflictions, etc. through the sweetness whereof we are either drunken, or else we are offended with their bitterness, and so cast from us our hope. And we say that God leadeth into temptation when he giveth over the reprobate whom he hath deprived of his Spirit, 
How god doth lead into temptation.  to become the bondslaves of Satan: which is a sure testimony and token of his vengeance.   

For thine is the kingdom.  
47 Furthermore this is the sound rest of our faith, to wit, that the kingdom is Gods, and the power and the glory for ever. Amen is added, whereby is expressed the earnestness of our desire to obtain those things which we have asked of God.  
48 We have what so ever we ought to ask of God taught us by Christ, 
Mat. 17.5.  whom the Father hath appointed to be our teacher*, 
Mat. 17.5.  and who is his eternal wisdom 
* Ies. 11.2 . Therefore this prayer is most perfect, whereto we must add nothing, or from which we must take nothing. For herein is contained that which is acceptable to God: which is necessary for us: and which be will give us.  

We must add nothing.  49 And yet we are not tied to the words, or syllables, but are taught that no man may ask any other thing, then that which is summarily contained in this prayer.  
50 And although we ought always to sigh & to pray without ceasing lifting up our minds unto God yet forasmuch as our weakness is such, as that it hath need to be helped with many helps, let every man appoint himself certain hours for exercise sake, which let him not omit without prayer. And let be far from us all superstititious observing of time and places.  

Perseverance with certainty  51 If having our minds framed to this obedience, we suffer ourselves to be governed by the laws of God's providence, we shall easily learn to persevere in prayer, and with longing desires patiently to wait for the Lord: being also sure that though he appear not, yet is he always present with us, and that in his time he will declare, that he heard our prayers, which in men's sight seemed to be neglected.  
52 But and if at length after long waiting our sense do not perceive what good we have done by praying, 
We have always that which is expedient. joh. 5.25.  yet our faith shall assure us, that we have obtained that which was expedient, seeing that the Lord doth so often and so surely promise that he will have regard of our troubles*, after that they be once laid down in his bosom. And by this means he shall bring to pass that we shall in poverty abundance, and in affliction, consolation.     

CHAP. XXI. Of the eternal election whereby God hath appointed some to salvation, and some to destruction.  
1 ANd now whereas the covenant of life is not preached in like sort among all men, & whereas it taketh not like place, either equally, or perpetually among those to w●●● it is preached: 
The depth of God's judgement.  the depth of the wonderful judgement of God doth therein show itself. For undoubtedly this diversity serveth the free choice of God's eternal election. Whereas salvation is offered to some: & some are kept from hearing the same: 
Fruits of predestination.  by this we have three most sweet fruits. First that we have salvation by the mere liberality of God. Which is a great argument to persuade us both to thanksgiving, & also to humility. Secondly we should strait way perish amidst so many conflicts of temptations, unless it were surely confirmed unto us, that we are in the hand of God. Last of all we see that the bold curiosity of men must be bridled, 
Curious men  lest they enter into a maze, whereof they shall find no end, and that they may follow the word without which they shall always go astray.  
2 We are come into the way of faith saith Augustine*, let us hold the same steadfastly, 
Aug. Homil. in joh. 35.  it will bring us unto the king's chamber, wherein all the treasures of knowledge and wisdom are hid.  
3 Object. The mention of predestination must be buried as an hard and dangerous matter. 
The mention of predestination is not to be buried.   
An. That is to reprove the Spirit, & to backbite him, who hath revealed those things in word, which were profitable to be suppressed.  
Object. It is the glory of God to conceal a word*.  
An. Secrets, saith Moses belong to our God, but he hath revealed these things to us and to our children*. 
Deut. 29.29   
4 Object. All this whole disputation is dangerous for godly minds, because it is an enemy to exhortations, it shaketh faith, it troubleth the heart itself.  
An. Let us not search out the things which the Lord hath left hidden, 
Things to be avoided.  let us not neglect the things which he hath brought 〈…〉: lest on the one side we be condemned for too much curiosity, on the other for too great unthankfulness. But let us safely follow the Scripture, which goeth stoupingly as with a motherly pace, 
Aug. Lib. 5. de. Gen. ad Lit:  lest it forsake our weakenesse*.  
5 Object. Foreknowledge is the cause of predestination.  
An. The one is wrongfully made subject to the other. When we attribute foreknowledge to God, our meaning is that all things have always been under his eyes, 
What fore knowledge is. Predestination.  and in his sight, as present. And we call predestination the eternal decree of God, whereby he determined with himself, what he would have to become of every man. For men are not created to like estate: 
General election.  but for some eternal life: and for some eternal death, is appointed. Whereby his free election is made manifest, seeing it lieth in his will, what shall be the estate of every nation. Whereof God showed a token in the whole issue of Abraham*. 
Deut. 32.8. & 4.37. etc. Particular Election.   
6 There is also a certain special election, wherein appeareth more plainly the grace of God, seeing that of the same stock of Abraham God rejected some, 
* Psal. 78.69 & 47.20. Mat. 1.2.  as Ishmael, Esau: and at length almost all the ten tribes of Israel: he showeth that he retaineth others among his children, in nourishing them in the Church.  
7 Quest. Why is not the general election of one people always sure and certain?  
An. Because God doth not strait way give those the Spirit of regeneration with whom he maketh a covenant, by the power of which Spirit they may continue until the end in the same covenant. The sum tendeth to this end, that God in his eternal and unchangeable counsel hath appointed, whom he would in time to come take to salvation: and whom again he would adjudge to destruction. Which counsel as touching the elect is grounded in his free mercy. And as for those which he appointeth to damnation, 
Two testimonies of election  the entry of life is shut before them, by his just, but yet by his incomprehensible judgement. In the elect is calling, which justification doth follow (being two testimonies of election) until they come to glory. But by excluding the reprobate either from the knowledge of his name, or from the sanctification of his Spirit, he declareth what manner judgement is prepared for them.   

CHAP. XXII. The confirmation of this doctrine by testimonies of Scripture.  
object 1 AS God foreseeth that every man's merits shall be, so he distinguisheth between men. Therefore whom he knoweth before not to be unworthy of his grace, them he adopteth to be his children: 
Of the fore knowledge of merits  & look whose natures he seethe will be bend unto wickedness, them he giveth over unto the damnation of death.  
An. That is filthily to darken election by putting in the veil of foreknowledge. 
Eph. 1.4.  Surely when Paul teacheth that we were elect in Christ before the creation of the world, he taketh away all respect of our worthiness.  
2 Object. That appertaineth unto the age wherein the Gospel was first preached.  
An. This is so filthy an invention that it needeth none answer.  

2 Tim. 3.9.  3 He hath called us, saith Paule*, with an holy calling, not according to our works, but according to his purpose, and the grace which was given us by Christ, 
Election is the cause of good works.  before the word began. Therefore he did not foresee us to be holy, but he hath chosen us that we might be holy.  
Object. God repayeth the grace of election to merits going before, notwithstanding he granteth it for those which are to come.  

Whence holiness cometh. Eph. 1.5. Gen. 48.19.  An. Holiness is derived from election as from his cause*, and not on the contrary.  
4 Therefore saith the Lord*, jacob have I loved but Esau have I hated. If foreknowledge were of any importance in this difference of the brethren, it should be out of season to make mention of the time, seeing they were not yet borne.  

Examples Gen. 58.19  5 So rejecting Ishmael, he chooseth Isaac. Setting aside Manasses, he doth more honour Ephraim*.  

The force of the first birth.  6 Object. We must not determine of the sum of the life to come by these inferior & small benefits: that he which hath been advanced unto the honour of the first birth, should therefore be reckoned to be adopted unto the inheritance of heaven.  
An. The Apostle was not deceived, neither did abuse the Scripture: but he saw that God meant to declare by an earthly sign the spiritual election of jacob, which otherwise lay hid in his inaccessible throne. Like as the pledge of the heavenly habitation was annexed to the land of Chanaan.  
Object. God forseeth all things which he doth not.  
An.  Peter saith in Luke*, 
Act. 2.21  that Christ was by the determinate counsel and foreknowledge of God appointed to death, he doth not bring in God as a beholder, but as the author of salvation.  
7 Object. He reckoneth judas among the elect, 
How judas was among the elect.  whereas he was a devil.  
An. This is referred unto his Apostolical office, which though it were an excellent mirror of the favour of God, yet it doth not contain in it hope of eternal salvation.  
8 Object. Ambrose, Origene, Jerome thought that God doth distribute his grace among men, as he forseeth that every man will use it well.  
An And Augustine also was of that mind*, 
Lib. retract 1. cap. 11.  but when he had better profited in the knowledge of the Scripture, he did not only call it back as evidently false, but did strongly confute it writing against the Pelagians.  
9 Object. The foreknowledge of merits is not indeed the cause of predestination on the behalf of the act of predestinating: but on our behalf it may after a sort be so called: 
Thomas fu. 1. sect. Tract. 25 Quest. 13. The goodness of God the cause of election.  namely according to the particular estimation of predestination.  
An. On the other side when the Lord will have us behold nothing in election, but mere goodness, if any man desire to see any more there, it shall be a disordered greediness.  
Object. Glory is predestinate for the elect after a sort, according to their deserts: because God doth predestinate grace to them whereby they may deserve glory.  

Predestination is the handmaid of election.  An. Yea predestination unto grace serveth the election of God, & is as it were her handmaid. For grace is predestinate for them to whom the possession of glory is long time assigned: because the Lord bringeth his children to justification from election.  
20 Object. God should be contrary to himself, if he invite all men generally to come to him, & do only admit a few whom he hath chosen.  
An. The generality of the promises doth not take away the difference of special grace.  
Quest. How shall these two be reconciled, that all should be called unto repentance & faith by outward preaching, and yet the Spirit of repentance and faith should not be given to all?  

Amos. 4.7. &. 8 11.  An. He which threateneth that when it raineth upon one city, there shall be drought upon another*: he which elsewhere denounceth a famine of doctrine, doth not bind himself with a certain law to call all men alike: 
Act. 16.6.  and he which forbiddeth Paul to preach the word in Asia, and turning him from Bithynia draweth him into Macedonia, doth show that he is at liberty to distribute this treasure to whom he will.  
Object. There is a mutual consent between faith and the word.  
An. Namely wheresoever faith is. But it is no new thing that the word doth fall among thorns, or in stony places*: 
Mat. 13.4.  not only because the more part is indeed stubborn against God, but because all have not eyes and ears.  
Quest. How then shall it agree & hang together, that God doth call those unto him, who he knoweth will not come.  
An. Augustine answereth*, Wilt thou dispute with me? wonder with me & cry out, O depth! 
August de ver. Apost. Ser. 11. Eph 1.3. Note.  Let us both agree together in fear lest we perish in error. Moreover if election as Paul witnesseth be the mother of faith, than faith is not general, because election is special.  
11 Furthermore as jacob is received into favour having as yet deserved nothing by good works: So Esau is hated being as yet polluted with no wickedness. Whereby it appeareth that the foundation of predestination is not in good works. And to this end are the reprobate raised up that the glory of God may be made manifest through them. 
The end of reprobation.  Therefore if we cannot allege any reason why God vouchsafeth his of mercy, save only because it pleaseth him that it should be so: neither shall we have any thing else in rejecting the other but his will. For as he hath mercy on whom he will, 
Rom: 9.18,  so he hardeneth whom he will*.   

CHAP. XXIII. A refutation of the slanders wherewith this doctrine hath always been wrongfully burdened.  
object 1 THere is indeed in God election, but not reprobation.  
An. Election itself should not stand unless it were set against reprobation. 
Whom God rejecteth.  Therefore whom God passeth over he rejecteth adopting the rest unto salvation: Whence cometh that saying of Christ Every tree which my father hath not planted, 
Mat. 15.13.  shall be plucked up by the roots. *  
Object. God doth not altogether reject those whom in lenity he suffereth: but he waiteth to see whether they will repent or no.  
An. As if Paul doth attribute patience to God, whereby he waiteth for their conversion, who he saith are made fit for destruction*. 
Rom. 9.20.   
Object. The vessels of wrath are said to be prepared to destruction, & that God hath prepared the vessels of mercy, because by this means Paul ascribeth to God the praise of salvation, & layeth the blame of perdition upon those who of their own accord do bring it upon themselves *. 
Rom. 9.21   
An. God hardeneth whom he will. Whereupon it followeth that the hidden counsel of God is the cause of hardening.  

The cause of hardening.  2 Quest. By what right is God angry with his creatures, which have not offended him before, in any thing? For to adjudge to destruction whom he will, is more agreeable to the lust of a tyrant, then to the lawful sentence of a judge.  

The will of God is the rule of justice.  An. It is a point of bold wickedness even so much as to inquire the causes of Gods will: seeing it is the cause of all things which are, and ought worthily to be. Yea it is the only and sole rule of justice.  
3 Quest. Why hath God from the beginning predestinate some unto death, who seeing they were not as yet, could not deserve as yet the judgement of death?  

Men are naturally subject to death.  An. If all those be subject to the judgement of death by natural condition, whom the Lord doth predestinate unto death, of what iniquity of his toward them, shall they complain? seeing man is the cause of his own damnation?  
4 Quest. Were they not predestinate before by the ordinance of God unto that corruption, which is now pretended for the cause of damnation?  
An. I confess indeed that all the children of Adam are fallen into this misery of condition, 
A similitude  by the will of God. But O man who art thou that disputest with God? Hath not the potter power to make of the same lump one vessel to honour, and an other to dishonour? 
Rom. 9 20   
Object. The justice of God is not so defended. For it seemeth that there is nothing else said in this place, but that God hath such power as can not be hindered, but that he may do whatsoever he will.  
An. God is righteous and hateth iniquity. But and if we cannot comprehend his judgements, 
Epist. 106.  will we therefore be so bold as to disallow them?  
5 I say with Augustine, that they are created of God who without doubt he knew before should go into destruction, 
Faithful ignorance is better than rash knowledge. Aug. de. verit. Apost Ser. 20  & that was so done because he would have it so. But why he would, it is not for us to require Because faithful ignorance is better than rash knowledge*. Paul rested, because he found wondering*. We learn to speak well, when we speak with God 
* Rom. 11.32 .  
6 Quest. Why should God impute those things for sin unto men, the necessity whereof he hath laid upon them by his predestination?  
An. God, saith Salomon*, 
Pro. 16.4  hath made all things for himself, even the wicked man for the evil day. Therefore even from their mother's womb they are borne the children of death, who by their destruction glorify his name.  
Object. There is no necessity laid upon them by the providence of God, but they are rather created of God in that estate, because he foresaw their wickedness which was to come.  
An. Life & death are rather actions of God's will, then of his foreknowledge, therefore it is in vain to move any question about his foreknowledge, 
All things come to pass by ordinance.  where it is certain that all things come to pass rather by ordinance and commandment.  
7 Object. This is not extant in plain words that it was decreed by God, that Adam should perish by his fall.  
An. As if the self same God, who, as the Scripture doth declare doth whatsoever he will, 
An absurdity.  created the noblest of all his creatures to an uncertain end.  

The free will of Adam.  Object. He had free will, to shape his own fortune: and God appointed nothing, but to handle him as he deserved.  
An. Where shall that omnipotency of God be then, whereby he governeth all things according to his secret counsel, which doth not depend upon any other?  

The distinction of sufferance & will.  8 Object. The wicked perish, God suffering, & not willing their destruction.  
An But why should he suffer it save only because he will have it so? I say with Augustine*, that the will of God is the necessity of things: & that that must needs come to pass which he shall will: like as those things shall truly come to pass which he hath foreseen. The cause of evil is in man, because those things which God made were very good 
* Lib. 6. de gen ad litteram. cap 15. .  
9 For though man was created by the eternal providence of God, to that calamity whereto he is subject, 
Gen. 1 31. The matter of evil is of man  yet he took the matter thereof of himself, and not of God, because he is so lost by none other means save only because he is degenerate from the pure creation of God, unto corrupt wickedness.  

accepting of persons  10 Object. There should be then accepting of persons with God, which the Scripture doth every where deny: therefore either the Scripture is contrary to itself, or else there is respect of merits in the election of God.  
An. In that God chooseth one man & refuseth an other, that doth not come from the respect of man, but from his mercy alone, for which it ought to be free to utter & show itself when and so often as he will.  
11 Object. If God find all men guilty let him punish all alike: if guiltless, let him withhold the rigour of his judgement from all.  
An. All are guilty: but the mercy of God relieveth and succoureth certain.  
Object. Let it secure all.  
An. It is meet that by punishing he likewise show himself to be a just judge. 
Note. Grace giveth without merit.  In giving to some that which they do not deserve, he declareth his free grace: in not giving it to all, he declareth what all deserve.  
12 Object. By this means all desire of well doing falleth flat to the ground. 
Predestination doth not take away the desire of well doing.  For if God have decreed salvation, he will bring us unto it in his time: if he have appointed death, we should in vain strive against it.  
An. But Paul saith, that we are chosen to this end, that we may lead an holy & unblamable life*. 
Eph. 1.4.  If holiness of life be the end of election, it ought rather to awake us to think thereupon joyfully, then to serve to be a cloak for sluggishness.  
13 Object. Such doctrine overthroweth all exhortations to live godlily.  
An. Paul was an open and loud proclaimer of election*: 
1 Th. 4.7. Eph. 2.10.  was be therefore cold in admonishing & exhorting? Christ commandeth to believe in him: and yet he saith, No man can come unto me, but he to whom it shall be given of my Father*. 
joh. 6.61.  Therefore we must preach godliness, that God may be wor-aright, aright, and likewise predestination, that he which hath ears to hear of the grace of God may glory in God and not in himself.  

A Caution  14 Notwithstanding let offence be avoided wisely, so much as may be. For it is necessary that those things which are spoken truly, be also spoken appertinently.   

CHAP. XXIIII. That election is confirmed by the calling of God, & that the reprobate do bring upon themselves the just judgement whereto they are appointed.  

The proof of Election  1 ANd God by his calling doth make election manifest. 
The order of election  For whom he knew before, them also he hath ordained before, whom he hath ordained; them also he called: whom he called them he justified, that he may in time to come glorify then*. Such calling is made partly by the preaching of the word of God, 
Rom. 8.26.  partly by the power of the Spirit, who is called the seal and earnest of the inheritance to come*.  

Ih. 15. Eph. 1.11  Quest. Why doth he not teach all men, that they may come to Christ?  
An. Whom he teacheth them he teacheth in mercy: whom he doth not teach, he doth not teach in judgement, 
Rom. 9.13 Calling is free.  because he hath mercy on whom he will, and hardeneth whom he will*. For his calling is free.  
2 And we have and see in the Prophet, to whom he offereth his word*: I am found of those which sought me not: I have plainly appeared to those, which did not ask me.  
3 Object. God giveth us his Spirit that we may believe.  
An. We do not so make man God's fellow labourer.  
Object. We must hang election upon faith, for it is doubtful and uneffectual, until it be confirmed by faith.  
An. Election doth not depend upon faith, 
Whence saith cometh.  but faith, which we receive when we be enlightened by preaching, and the brightness of the holy ghost maketh us not to doubt of our election.  
4 Thereby it cometh to pass that we remain stable against the grievous and dangerous temptations wherewith Satan striketh the faithful, 
Whence our stability cometh.  whiles that disquieting them with doubting of their election, he doth also provoke them to a wicked desire to seek the same out of the way.  
5 Therefore if we seek to be sure of our election, 
Mat. 3.17.  we must turn our eyes unto Christ, in whom alone the soul of the father resteth, and not in ourselves *.  
6 There is also another stay of our election to establish our confidence, which we join with our calling. For whom Christ receiveth into the bosom of his church, after he hath illuminate them, them he receiveth into his tuition and custody: & whom he receiveth, being committed to him of his father, 
joh. 6.37.39. &. 17.6.12.  them he keepeth unto eternal life*.  
Quest. How should calling assure us of our election, seeing many are called, and few chosen 
* 1 Cor. 10.12. . 
Mat 22.14.  Also let him that standeth well, take heed that he fall not*.  
An. Christ hath delivered us from that care, saying, I know my sheep, and I give them eternal life, neither shall they perish for ever, 
joh. 10.27.  neither shall any man take them out of mine hands*.  
7 Object. But those which seemed to be Christ's do oftentimes fall away: and where Christ affirmeth that none of all those hath perished which were given him of his father*, he excepteth the son of perdition. 
joh. 17.12.   
An. Such did not stick to Christ with that affiance of heart, whereby the certainty of our election is confirmed unto us. They went out from among us saith john, but they were not of us. For if they had been of us, they would have tarried with us*.  

1 Cor. 10.12.  Object. Let him that standeth well, take heed lest he fall*.  

Effects of security.  An. Paul dissuadeth from the careless and dissolute security of the flesh, which bringeth with it arrogancy, extinguisheth humility, and bringeth forgetfulness of grace received.  

Calling is double.  8 But there is a double kind of calling, universal, whereby God through the outward preaching of the word, biddeth all men come to him, as well good as evil. 
Universal.  And there is also an other special calling, 
Special.  whereof for the most part he vouchsafeth the faithful only, when as he bringeth to pass by the inward illumination of the spirit, that the word preached doth take root and settle in their hearts: and yet he doth sometimes make those also partakers thereof, whom he doth illuminate only for a season: then afterward he forsaketh them for their unthankfulness, and striketh them with greater blindness.  
9 That is the reason for which Christ saith, that none is perished but the lost childe*. 
joh. 17.12.   
Object. The Lord saith that he had chosen him with the Apostles*. 
joh. 6.70.   
An. That is only referred unto his ministery. 
Hom. 38. Gregory's error.   
Object. Gregory saith that we are certain only of our calling, and uncertain of our election.  
An. He was deceived, because he hanged election upon the merits of works.  
10 Furthermore, 
The diverse calling of the faithful.  the elect are neither forthwith so soon as they are borne, neither all at one time, gathered into the sheepfold of Christ by calling, but as it seemeth good to God to distribute his grace unto them. And before that time they wander in the common wilderness, neither do they any whit differ from other men, save only that they are defended by the singular mercy of God, that they run not headlong into utter destruction.  
Object. Paul in the time of his Pharizaisme lived unreproveable*. 
Ph. 3.5.   
An. I grant: but he was not therefore more acceptable to God, than Aristides, Socrates, the Curij, etc. whose integrity is commended.  
Object. Cornelius his alms and prayers were accepted of God*. 
Act. 10.2.   
An. It appeareth that he was then already illuminate and regenerate, 
How Cornelius his alms and prayers were acceptable. Eph. 2.12.  so that he did want nothing besides the evident revelation of the Gospel. Ye were saith Paul once darkness, but now light in the Lord: walk as the children of light 
* 1 Pet. 4.3 .  
11 What manner seed of election was there in those which wallowed in unspeakable wickednes*? 
joh. 2.1.  What bud of righteousness in Rahab the harlot before faith*, in Manasses*, in the Theefe*? 
* 2 Kin. 21.16  
* Luk. 23.42.   
12 Therefore as God finisheth the salvation toward his elect, whereto he had appointed them in his eternal counsel, through the force of his calling: so he hath his judgements against the reprobate, whereby he executeth his counsel concerning them. For sometimes he depriveth them of power to hear his word: sometimes he doth make them more blind by the preaching thereof. Of the former we have an example in the nations, from which God hid the wholesome light of his wholesome doctrine about four thousand years before the coming of Christ.  

An example of want of the word.  Ob. They were not made partakers of so great a benefit, because they were not worthy.  
An. Their posterity was never a whit more worthy, 
Mal. 4.1.  which thing besides experience the prophet doth plentifully witnesse*, who reproving incredulity, mixed with gross blasphemies, doth notwithstanding avouch that there should a Redeemer come.  
Quest. Why is it rather given to the posterity then to their fathers?  
An. He may torment himself in vain, who seeketh a cause here higher than the unsearchable counsel of God. 
Examples of blindness.  Of the other member we have examples daily, & also there be many extant in scripture: There is a sermon made before an hundred, twenty embrace it, the rest make small account of it, or else laugh at it, or loathe it.  
Ob. Such diversity proceedeth from their malice.  
An. The nature of the other should be possessed with like malice, 
Cor. 4.7.  unless God did reform it by his goodness.  
13 Quest. Why doth he give grace to the one and omit the other?  

Act. 33.48.  An. Luke showeth a cause of those which embrace the word: because they are ordained to life*: we have an example in Lydia the purple seller*. What shall we then think of the other, save only that they are vessels of wrath unto dishonour? 
Act. 16.14  Such was Pharaoh 
* Exod. 4.21. , such were the jews in Christ his time 
* joh. 12.39. .  
14 Quest. But why do these continue obstinate when the other are framed to obedience?  
An. Because as Paul answereth, the Lord raised them up from the beginning, 
Rom 9.7.  that he might show his name in all the earth*.  
15 Object. God will not the death of a sinner, but that he may be converted and live*. 
Ezech. 34.12.   
An. If he will, who shall let him? but he will put the penitent in hope of pardon: because he is ready to pardon, so soon as a sinner shall be converted. Therefore he will not his death, because he willeth repentance.  
Object. God will have all to be saved. 
1 Tim. 2.4.   
An. That is, he hath shut the way to salvation against none order of men.  
Object. God will have mercy upon all.  
An. I will have mercy on whom I will have mercy: and I will show mercy to whom I will show mercie*. 
Exod. 33.19.   
Object. God receiveth all to repentance, neither will he have any to perish. 
2 Pet. 3.9.   
An. But conversion is in the hand of God. He giveth a fleshy heart but to a few*. 
Ezech. 36.26   
Object. Turn you unto me, and I will be turned unto you*. 
Zach. 1.3.   
An. No man cometh unto God, unless he be prevented of him. Whereupon jeremy saith*, 
jer. 31.18  Turn me O Lord, and I shall be turned: for so soon as thou turnedst me I repented.  
16 Object. If the case so stand the promises of the Gospel shall carry but small credit, which avouch that God willeth that which is contrary to his decree, which cannot be broken.  
An. The general promises of salvation, 
The universal promise of salvation.  do nothing disagree with the predestination of the reprobate. And they are made effectual to us, when we receive them by faith: on the other side when faith is made void, the promise is therewithal abolished.  
Quest. But why doth he name all?  
An. That the consciences of the godly may the more safely rest, when they understand that there is no difference of sins, so faith be present: and that the wicked may not object that they want a fortress, whither they may repair from the slavery of sin, when as through their unthankfulness they refuse it when it is offered.  
Object. There is nothing more disagreeing with the nature of God, 
The double will of god.  then that there should be in him a double will.  
An. Though the will of God be manifold as concerning our sense & understanding, yet he willeth not sometimes this, sometimes that in himself: but according to his wisdom which is diversly manifold, 
Eph. 3.10.  as Paul calleth it*, doth make our senses amazed, until it shallbe granted us to know, that he will that wonderfully which now seemeth contrary to his will.  
Object. Seeing God is a father, it is an unjust thing that he should cast off any, save him who through his own fault hath deserved this before.  
An. As if God's liberality did not reach even unto swine and dogs: who bringeth forth the sun upon the good and the evil, 
Mat. 3.45. Mat. 25.34.  yet the inheritance is laid up but for a few, to whom it shall be said, Come ye hlessed, etc.  
Object. God hateth nothing of that which he hath made.  
An. God hateth the reprobate: because being destitute of his spirit, they can bring forth nothing but cause of curse. 
Why the reprobate are hated.   
Object. There is no difference between the jew and the Gentile*, therefore the grace of God is set before all indifferently.  
An. God calleth aswell of the jews as of the Gentiles according to his good pleasure, so that he is bound to none.  
Object. God hath shut up all things under sin, 
Rom. 11.22  that he may have mercy upon all*.  
An. Namely, because he will have the salvation of all those which are saved to be ascribed unto his mercy: although this benefit be not common to all. Let us cry out at such depth, O man, who art thou that disputest with God*. For Augustine doth truly affirm that they deal perversely, 
Rom. 9.20  which measure God's righteousness by the measure of man's righteousness.   

CHAP. XXV. Of the resurrection.  
1 ALTHOUGH Christ having overcome death hath given unto us the light of life, being now not strangers but of the household of God, 
2 Tim. 1.10  that we may want nothing unto perfect felicity: yet let it not be as yet troublesome to us to be exercised in an hard warfare: because we hope for those things which do not appeare*. 
Rom. 8 18  Hence we have need of patience, least being weary we either turn our backs, or forsake our standing. Wherefore he hath soundly profited in the Gospel, 
The patience of the faithful. Meditation of the resurrection. Christian felicity. Phil. 3.20.  who is acquainted with a continual meditation of the blessed resurrection.  
2 For seeing that it is our only & perfect felicity to be joined with our God, we must lift up our minds unto the resurrection*. For our conversation is in heaven, from whence we also look for a Saviour 
* Heb. 10.12 , to our redemption*.  
3 The very weight of the thing itself will sharpen our desire. Neither doth Paul without cause affirm, 
Cor. 15.14.  that unless the dead rise again, all the whole Gospel is vain and deceitfull*: because our estate should be more miserable, than the estate of other living creatures, 
Rom. 8, 39  seeing we are every hour as sheep appointed to be slaine*. And therefore all the authority of the Gospel should fall to ground, which both our adoption, and the effect of our salvation doth comprehend. 
Helps  Furthermore that our faith may overcome all lets, the scripture ministereth unto us two helps: 
Phil. 3.21. 1 The likliehoode of christ 2 Cor. 4.10  the one is in the similitude of Christ*: the other in the omnipotency of God*. For Christ is the first fruits of the resurrection:: than they that are Christ's, every one in his own order. 
* 1 Cor. 15.22 2 The power of God.   
4 Paul saith briefly concerning the power of God that he may make saith he, our vile bodies like to his glorious body according to the working of his power, whereby he is able to subdue all things to his self.  

Ph. 3.20.  Therefore let us with Paul triumph amidst the fight, because he is able who hath promised us the life to come, 
Comfort.  to keep that which is committed to him: & so let us rejoice that the crown of righteousness is laid up for us, 
2 Cor. 4.8  which the just judge shall give us*.  

Beastly blockishness. Mat. 12.18. Luk. 20.27.  5 But this brutish blockishness hath reigned during all ages, which the Sadducees did openly profess, that there is no resurrection: yea that the souls are mortall*. Whereof as of an opinion generally received Solomon speaketh when he saith that a living dog is better than a lion that is dead, 
Eccle. 9.4.  * and in an other place, Who knoweth whether man's soul goeth upward & the soul of a beast descend downward. 
Eclec. 3. ●. 21  * But the whole Scripture doth cry that there shall be none end neither of the blessedness of the elect, neither of the punishment of the reprobate.  
Object. The kingdom of Christ endureth but a thousand yeeres*. 
Chiliasts. Apoc. 20.4   
An. This is a childish surmise: for he speaketh not in that place of the eternal blessedness of the church, but of divers troubles which were prepared for the Church when she was as yet upon the earth.  
Object. It were too great cruelty in God, if the wicked should be punished eternally.  
An. God is not injurious, if he deprive them of his kingdom, who made themselves unworthy thereof through their unthankfulness.  
Object. But their sins last but for a time. 
Why the punishment of sin is eternal   
An. But the majesty of God which they have offended by sinning is eternal. Therefore it is for just causes that the remembrance of their iniquity doth not perish.  
Object. Then their punishment shall be greater than their offence.  
An. It is untolerable blasphemy, when as the majesty of God is so lightly esteemed, when as there is no greater account made of the contempt thereof, then of the destruction of one soul. 
The soul doth not die   
6 Object. The whole man shall die: therefore the souls shall rise again with the bodies.  
An. This is a beastly error to make a vanishing blast of the spirit created according to the image of God, and to bring to nothing the temple of the holy ghost: finally to rob that part of us wherein the Godhead shineth most, of this gift, so that the state of the body should be better than the state of the soul.  
Quest. What middle state of the souls is there?  
An. It is neither lawful nor expedient to inquire curiously. 
Luk. 23.43. Act. 7.59. Mat. 5 8. joh. 12.32  It was said to the thief, this day thou shalt be with me in Paradise*. Let us commend our souls to Christ, as did Stephen*. The souls of the reprobate suffer such torments as they have deserued*.  
Quest. Where shall they be?  

Abrahames bosom.  An. There is not that dimension of the soul which is of the body. The gathering together of the holy spirits is called Abraham's bosom: it is enough. Jude assigneth the same lot and portion to the reprobate which he alotteth to the divels*. 
jud. 6   

Manicheus.  7 Object. The immortal souls shall be clothed with new bodies. For it is not likely, that flesh which is unclean shall rise again.  
An. As if there were none uncleanness of the souls: neither could that be purged by God, which is infected & defiled with the blot of sin. Every one saith Paul, 
2 Cor. 6.10. Death accidental.  shall receive by his body, whether good or evil. And this doth plain reason tell us. For if death which hath his beginning from the fall of man, be accidental the restoring which Christ brought appertaineth to the same body, which began to be mortal. Moreover if we must have new bodies given us where is the likelihood of the head and members?  
8 Therefore the spirit of God doth every where in the scripture exhort us to hope for the resurrection of our flesh*. 
Gen. 13.4. Baptism. Coll. 2.12.  And baptism is unto us a seal of the resurrection to come*. To the same end tendeth the word Sleeping, which gave also the name to church yards. Therefore we shall rise again in the same flesh which we bear, as touching the substance but the quality shallbe changed, and the estate shall be far more excellent: for the corruptible body shall put on incorruption*. Also we must note a difference between those which died long ago, and those whom that day shall find living & remaining. For, as Paul witnesseth*, we shall not all sleep, 
1 Cor. 15.29.  but we shall be all changed. Neither shall those which then are alive prevent the dead, 
1 Cor. 15.51.  but rather they shall rise again first, which have slept in Christ*.  
Object. It is appointed for all mortal men once to die*. 
Thes. 4.15. Heb. 9.27,   
An. Where the state of nature is changed it is a kind of death.  
9 Quest. By what right is the resurrection common to the wicked and to those which are accursed of God, which is a singular benefice of Christ? 
The resurrection of the wicked.   
An. Those things which are proper to Christ & his members flow over unto the wicked also, not that they may lawfully possess them, but that they may be made more inexcusable: 
Mat. 5.48: A similitude  So the Sun riseth upon the good and the bad*.  
Object. The resurrection is not fitly compared to frail benefits.  
An. So soon as the Devils were estranged from God the fountain of life, they deserved destruction, whereby they should be utterly abolished: yet through the wonderful counsel of God there was found a middle estate, that with out life they should live in death. It ought to seem more absurd, 
To live in death.  if the resurrection be accidental to the wicked, which draweth them before the judgement seat of Christ against their will, whom now they refuse to hear as their teacher.  
10 And because the prophesy of death swallowed up in victorie*, shall then be fulfilled, 
The resurrection is accidental to the wicked Ose. 13.14 Eternal felicity 1. joh. 3.2.  let us always remember eternal felicity the end of the resurrection. We know that we are the children of God*, but it hath not yet appeared: but when we shall be like to him, we shall see him even as he is. Furthermore as God distributing his gifts to his Saints in this world, 
The glory of the Saints unequal. Thesa. 2.19  doth unequally cast his beams upon them, so the manner of their glory shall be unequal in the heavens, where God shall crown his gifts*.  
11 Quest. What distance shall there be between the Prophets and Apostles, between the married and virgins, etc.  

A Curious question.  An. This is a curious question, and without the bounds of scripture,  
Quest. To what end serveth the repairing of the world, seeing the children of God shall want nothing but shall be as angels*? 
Mat. 22.30.   
An. In the very beholding and sight of God there shall be so great pleasantness, that this felicity shall far exceed all helps wherewith we now are helped*. 
1 Cor. 13.12.   
12 Furthermore, because no description can match the greatness of God's vengeance against the reprobate, 
The torments of the wicked. Mat. 8.12 &. 22 13. &. 3.1.12 Mar. 9.43. Ies. 66.24. &. 30.33.  their torments and vexations are figured to us by bodily things, namely by darkness, weeping, gnashing of teeth, unquenchable fire, the worm gnawing the heart without end. Whereby as we ought to be helped to conceive after a sort the state of the wretched, so we ought principally to fasten our cogitation in that what a miserable thing it is to be estranged from all fellowship with God, and not so only, but to feel the majesty of God so set against thee, that thou canst no way escape but thou shalt be urged and pressed by it.    

THE FOURTH BOOK OF CHRISTIAN INSTITUTION.  
Of the outward means or helps whereby God allureth us to the fellowship of Christ, and retaineth us in it.  

CHAP. I. Of the true Church with which we ought to keep unity.  
1 WE have taught that Christ is made ours by the faith of the gospel. But because our rudeness is great, faith needeth outward helps whereby it may both be engendered in us, and also increased. Therefore he hath appointed Pastors and Doctours* to teach us with mouth, 
Eph. 4.21.  and confirm us by the administration of the sacraments. Wherefore order of teaching doth require, that we entreat now of the church, to which God hath committed this treasure, and also of the government, orders, and power thereof: also of the sacraments, and last of all, 
The division of the book  of politic order.  

What it is to believe the church.  2 In the Creed where we profess that we believe the Church, that is referred not only unto the visible Church whereof we now speak, but also unto the invisible. We believe, because oftentimes there is no difference between the children of god and profane men: Again, it doth sometimes not appear in the eyes of men, but as wheat comes are hid under an heap of chaff, so is it only known to God alone. 
● Kin. 19.16.  That happened in the time of Elias*. But we do not say, In the church as in God, because our confidence resteth in him, which should not so agree to the church. It is called catholic or universal, because as there is but one head, 
The Catholic Church.  Christ, so also there is but one body, whereof there be many members, living together by one faith, hope, love, and through one spirit of God.  

Under the Catholic Church the visible is comprehended.  3 Under the catholic and universal church we comprehend the visible church. The communion of saints is added better to express the quality of the church, as if it were said, that they are gathered together unto the fellowship of Christ upon this condition, 
Act. 4.32. Eph. 4.4.  that they may mutually impart whatsoever benefits God bestoweth upon them*. From thence we have many fruits. For upon this condition we believe the church, that we may be assuredly persuaded that we are members thereof. 
Salvation is sure because election is sure  So long as our salvation hath such a stay, it shall never fall down: For it standeth with God's election & eternal providence. Secondly it is joined with the firmness and certainty of Christ who is never plucked from the members of his body. Moreover we know that the truth shall never fail us. 
Psal. 46.6 joel. 2.32. Abd. 17.  Finally the promises appertain unto us For there shall be salvation in Sion*. Also there is great argument of consolation in the very imparting of good things: For we know that all that appertaineth unto us, 
Consolation drawn from the communicating of ecclesiastical goods  whatsoever the Lord bestoweth upon his members and ours.  
4 But because we are now purposed to entreat of the visible church, let us learn even by this one title of mother, how necessary the knowledge thereof is, seeing there is none entrance into life, 
A similitude.  unless she conceive us in her womb, unless she bring us forth unless she nourish us with her breasts. That done, unless she defend us under her custody & government, until having put of this mortal flesh, 
Mat. 22.30. jesa 37.32 joel. 2.32.  we be like to angels*. Moreover there is no salvation to be hoped for without her bosome*.  
5 And to the end we may be nourished, and kept in the Church, God hath given us pastours*, 
pastors Eph. 4.11. Assemblies.  to whom is committed the preaching of the heavenly doctrine. For this purpose would he have only assemblies to be kept, that doctrine might nourish the consent of faith.  
Object. The beholding of a mortal man doth debase the word of God. 
A similitude.   
An. An unestimable treasure must not therefore be cast away, because it is brought unto us in earthly vessels. For by this means our obedience is tried, & our infirmity is provided.  
6 Object. That is falsely translated to mortal man, which is proper to the spirit.  
An. God who is the author of preaching, joining his spirit with it, promiseth fruit therof*: 
Mal. 4.6. joh. 15.16.  or again when he separateth himself from outward helps, he challendgeth to himself alone, as well the beginnings of faith, as the whole course thereof 
* 1 Cor. 3.7. 1. Cor. 15.10. .  
7 Furthermore in the visible Church there be many hypocrites intermingled, who have nothing of Christ besides the only title, who are suffered for a time, 
* 1 Cor. 3.7. 1 Cor. 15.10. Why the wicked are suffered in the Church  either because they cannot lawfully be convict by just judgement, or else because there is not always such sharp discipline used as aught to be.  
8 Therefore the Lord hath set it out unto us by certain marks, so far as was expedient for us to know it.  
9 Namely by the ministery of the word, & the administration of the sacraments.  

The marks of the true Church.  10 For wheresoever the preaching of the gospel is reverently heard, and the sacraments are not neglected, there appeareth neither deceitful, ne yet a doubtful face of the church: whose authority no man may despice, nor yet refuse her admonitions: for it is the pillar and strong stay of truth, and the house of God*: 
1 Tim. 3.15.  therefore to departed from the church is to deny God and Christ.  

Satan attempteth to take away the marks of the Church.  11 Wherefore let us keep diligently these marks imprinted in our minds. For there is nothing which Satan doth more go about, than to take away the one of these or else both: sometimes, that having abolished these marks, he may take away the true distinction of the church: sometimes that having brought in contempt thereof, he may carry us away from the Church by manifest falling away.  
12 But although there creep in sometimes some fault either in the administration of doctrine, or of the sacraments, yet it may not estrange us from the communion thereof. For all points of true doctrine have not one form. In the mean season, if we endeavour to amend that which misliketh us, we do that, according to our duty.  
13 And our sufferance must go far farther in tolerating the imperfection of life. For it is an easy matter to slip here.  
Object. The Church is not there where there is not perfect pureness of life. 
Putitanes. Donatists. Anabaptists Eph 5.26  Because the Church must be holie*.  
An. Christ taught by many parables, that the Church will be mixed of good & evil until the day of iudgement*. 
Mar 13.47. & 3.12.   
14 Object. It is an untolerable thing that the plague of vices, doth so reign every where.  
An. I grant: & yet Paul confesseth the church of the Corinthians to be the fellowship of Christ & the Saints, though a filthy blot had besmeared almost all the whole body, not only in corruption of manners, but also of doctrine *. 
1 Cor. 1.11. &. 3.3. &. 5.1. &. 6.7 &. 9 &. 15.12 . And among the Galathians the Apostle found Churches which were forsakers of the Gospel 
* Gal. 1.6. .  
15 Object. If it be not lawful as Paul witnesseth 
* 1 Cor. 5.2 , to eat common bread with wicked men, much less shall it be lawful to eat the Lords bread.  
An. It is surely a great reproach and shame, if dogs and swine have a place among the children of God. 
Swine and dogs are not to be admitted  And much more if the sacred body of Christ be made common to them. Let the Pastors be circumspect in that point. But it is one thing to avoid the company of the wicked, and an other thing to forsake the fellowship of the Church through hatred of evil men. But Paul doth exhort them which come to the lords Table, that every man examine himself, not another, or the whole Church. He which eateth unworthily, eateth damnation to himself, 
1 Cor 11.28.29  and not to others*.  
16 And although this temptation do sometimes assault even good men, through rash zeal of righteousness: yet we shall find this, 
Tentation through rash zeal of righteousness.  that too much churlishness springeth rather from pride and haughtiness, then from mere holiness, and the true desire thereof. Notwithstanding if any be moved with this temptation, let them think with themselves, that in a great multitude there be many holy in the sight of God, whom they see not: that of those which seem diseased there be many which being awaked with the fear of God, do desire to attain to greater integrity: and that they must not give judgement upon a man for one fact: moreover that there is greater force both in the ministery of the word, and also in the participation of holy mysteries, then that all that force can vanish away through the default of certain wicked men: First of all that in judging the Church, the judgement of God is of greater force, than the judgement of men.  
17 Object. Christ hath cleansed his Church through the washing of water, in the word of life, that he might make it to himself a glorious bride, not having spot or wrinkle & c*. 
Eph. 5.25.   
An. The Lord worketh daily in publishing her wrinkles, and in wiping away her blots. Whereupon it followeth that her holiness is not yet perfect.  
18 There was great corruption in the Church of Israell*, 
Is. 1.10.  and yet for all that the Prophets did not therefore erect to themselves new churches, or build new altars.  
19 What manner age was that of Christ and the Apostles? And yet the desperate impiety of the Pharisees could not be letted, neither yet that dissolute kind of life which reigned every where at that time but they would be partakers of the same sacrifices with the people, and would come together with the rest into one temple unto the public exercises of religion. 
The church must not be forsaken  Therefore let both these continue firm & certain: that they are not to be excused who forsake the Church: Secondly that the faults of men do not hinder but that we may rightly profess our faith there: because the godly conscience is not hurt even with the unworthiness of the Pastor: neither are the Sacraments less wholesome for an holy man, because they are handled of unclean men.  
20 Object. When the Pastors exhort the people to go forward, and to fly to pardon, they lead them away from perfection.  
An It is a devilish devise, to infect our minds with confidence of perfection, 
Confidence of perfection is vain.  whiles we are yet in the course. And therefore in the Creed remission of sins is annexed: and we are entered into the society of the Church by the sign of washing.  
21 Neither doth the Lord only once receive us into the Church by remission of sins, 
Remission of sins.  but also he keepeth us in it by the same.  
22 To make us partakers of this good thing the keys of the Church are committed and given, 
Why the keys were given to the Church.  not only that they might be loosed from their sins, which should be converted from ungodliness, unto the faith of Christ, but rather, that the Pastors might continually execute this office among the faithful. Therefore we must mark three things in this place. First, that how great soever the holiness of the Saints be here, yet can they not stand before God without remission of sins. Secondly that no man can enjoy this benefit of the Church, unless he continue in the fellowship thereof. Thirdly that it is distributed by the ministers of the Church, either by preaching the Gospel, or administering the Sacraments.  
23 Object. The people of God is regenerate by Baptism unto a pure and angelical life. 
Anabaptists Novatians.  But if any man sin after Baptism, there is no longer any hope of pardon.  
An. By the commandment of the Lord the Saints do daily say, 
Mat. 6.17 Mat. 18.22  Forgive us our trespasses*, and he promiseth pardon. Whom will he have us to pardon seventy times seven times*, not our brethren? God pardoneth not once or twice, but so often as a sinner sigheth and groaneth unto him.  

The infirmity of the Saints Gen. 36.18 Ih. 28  24 The patriarchs were circumcised, and diligently taught righteousness: and yet they conspired to put their brother to death*. Simeon & Levi did rage cruelly against the Sichemites*. What shall we say of Reuben, juda, David and many other: being regenerate they fell filthily: and yet they obtained pardon.  
25 What offence is greater than rebellion? For it is called a divorcement between God and his Church: 
Rebellion a great offence  but this is overcome by the goodness of God*, Return unto me saith the Lord, and I will receive thee, 
jer. 3.1.12  Return thou turn away, & I will not turn away my face from thee. Neither was it in vain, that he ordained in the Law, daily sacrifices for sins.  
26 Is this benefit taken away from the faithful by the coming of Christ, that they dare not pray for forgiveness of sins? He should have come to the destruction, and not to the salvation of his. Peter denied Christ, and that not without cursinge*, 
Mat. 26.35. Gal. 1.6. &. 3.1 &. 4.9  and yet he is not excluded from pardon.  
27 The falling away of the Galathians was no small sinne*. 
1 Cor. 12.21.  The Corinthians did swarm with more and no lighter offences*. And yet neither of them is excluded from the mercy of God.  
28 Object. Every fault is not an unpardonable sin, but the voluntary transgressing of the Law.  
An. Why did God then command in the Law sacrifices to be offered for purging the voluntary sins of the faithfull*? 
levit. 4.  Who can excuse David by ignorance? Did the patriarchs think the murdering of their brother a lawful thing?  
29 Object. The sins which are forgiven the faithful daily are light faults, 
The sharp Censure of the old fathers  which come upon them through infirmity of the flesh: but solemn repentance for more heinous offences, ought no more to be repeated then Baptism.  
An. Whereas the men of old did so hardly pardon those who had committed any thing worthy to be punished by the Church, they did it not for this cause, because they thought that the Lord would hardly pardon it: but they meant by this sharpness to terrify others that they might not run headlong into wickedness: for which they should be estranged from the fellowship of the Church.   

CHAP. II. A comparison of the false Church with the true.  
1 THerefore seeing the Church being grounded upon the doctrine of the Apostles and Prophets*, 
Eph. 2.10.  hath the ministery of the word and Sacraments as proper to it, if you take away doctrine, how shall the building any longer stand? It is the stay of truth*. 
1 Tim. 3.15. The Church is the ground work of truth.  Therefore there is no Church where lying & falsehood reign.  
2  the case so standeth in Papism, we may perceive what Church remaineth there. In steed of the ministery of the word there reigneth there a perverse government made of lies, which partly extinguisheth the pure light, and partly choketh it: in place of the Lords Supper is come most filthy sacrilege: the worship of God is disfigured with a diverse heap of superstitions: 
What the mass is  all doctrine is buried and banished: public assemblies are schools of idolatry and impiety.  
Object. The Church of Rome being founded by the Apostles, consecrated by the blood of the martyrs, 
There is no succession without Christ  hath been preserved by continual succession of Bishops: therefore it is the true Church.  
An. The colour of succession is nothing worth, unless the posterity hold the truth which they have received of their fathers by hand, uncorrupt, and unless they abide in it.  

Wherein the Papists and the jews agree  3 Therefore the Romanists pretend none other thing at this day, than did the jews in old time, when they were reproved by the lords Prophets for their blindness, impiety, & idolatry. For as they did gloriously boast of the temple, ceremonies, and sacrifices*, so in steed of the Church they show certain outward visures. 
jer 7 4 Ezech. 10.4.   
4 For this is a perpetual mark wherewith our Lord hath marked us, He which is of the truth, heareth my voice 
* joh. 18.37. . I am that good shepherd, and I know my sheep, and am known of them. My sheep hear my voyce*. 
joh. 10.14. The Church is Christ's kingdom.  The Church is the kingdom of Christ: he reigneth by his word: therefore seeing there is no sceptre in Popery, should the kingdom of Christ be there?  

Who are heretics & schismatics.  5 Object. They are guilty of schism and heresy who preach any other doctrine then that which the Church of Rome doth preach, & have by themselves assemblies to prayer, to baptise, and to minister the Supper.  
An. They are called heretics & schismatics who making a division, do break in sunder the communion of the church, which is contained in two bonds, to wit the agreement of true doctrine, & brotherly love: whereupon Augustine putteth this difference between schismatics and heretics, 
Lib quest. evan. sect. Mat.  because the latter corrupt with false opinions the sincerity of faith: and the former, even where there is like faith, do break the bond of fellowship.  
6 How then should we be such which keep the doctrine of the truth, having cast away lying? I say nothing of that that they have excommunicate and cursed us: the Apostles had experience of the same*. 
joh. 16.2   
7 The true Church was at that time extant among the jews and Israelites, 
Without the word there is no Church.  when they did abide in the laws of the covenant. But after that having forsaken the Law of the Lord they did degenerate unto idolatry, they partly lost that prerogative. For who dare call that company the Church, where the word of the Lord is manifestly trodden under foot?  
8 Quest. Was there then no parcel or part of the Church among the jews after that they fell to idolatry?  
An. There were some degrees in the very falling away. For they came not strait way to the uttermost point, until even the very Priests did defile the Temple of God with profane and abominable rites.  
9 Go too, let the Papists if they can, 
There is greater corruption under the pope then under jeroboam  deny that the state of religion is as corrupt among them as it was under jeroboam. But they have grosser idolatry, neither are they purer in doctrine.  
Object. All the Prophets which were at jerusalem, when things were most corrupt there, did neither offer sacrifice by themselves, neither had they several assemblies gathered to prayer.  
An. They were commanded to meet together in salomon's temple*. 
The commandment to meet in the temple Exod 29.9  And yet they were not enforced to use any superstitious worship: yea they took in hand nothing, but that which was appointed of God. But what like thing have the Papists?  
10 We will willingly grant them that, which the Prophets granted to the jews, and Israelites of their time*, 
Is. 1.14  seeing things were there in better state. And yet they cry every where, that the assemblies are profane, whereto they may no more agree, then deny God. But and if there be a Church in Popery, then is the Church not the pillar of truth *, 
2 Tim. 3.19  but the establishment of falsehood: not the tabernacle of the living God, but a receptacle of idols.  

There remain footsteps of the Church  11 Notwithstanding as there remained in times passed among the jews, certain peculiar prerogatives of the Church, so neither do we at this day take from the Papists the footsteps which the Lord would have to remain among them, after the scattering abroad of the Church: for circumcision could not be so profaned and defiled with their unclean hands, but that it was also a Sacrament of his covenant. So God in Popery preserved baptism to be a testimony of the covenant.  

Da 9.27.  12 By this means that is fulfilled which Daniel* & Paul 
* 2 Thessa. 2.4  foretold concerning Antichrist, namely that he should sit in the Temple of God. Thereby is meant that his kingdom shall be such, as shall neither abolish the name of Christ nor of the Church, though godliness be so banished, and all things so out of order, that there appeareth there rather the face of Babylon then of the holy city of God.   

CHAP. III. Of the teachers and ministers of the Church, of their election and office.  
1 But though God be able to govern & teach the Church, either by himself, or by Angels, 
Why the church is governed by men.  yet there be three causes for which he had rather have this done by men. First he declareth his good will toward us, when he taketh from among men, such as should be his ambassadors in the world, and represent his person *. Secondly, this is the best exercise unto humility, 
2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7.  when as he acquainteth us to obey his word, how so ever it be preached by men, like to us*. Last of all nothing is more fit to nourish mutual love, than that men should be knit together with this bond, when one is made Pastor to teach the rest, and the scholars receive from one mouth common doctrine. All this ministery doth Paul divide into five things when he saith *, The same hath made some Apostles, 
Eph. 4.4. The division of the ministery  some Prophets, some Evangelists, some Pastors, and teachers, unto the restoring of the Saints, etc.  
2 In these words he teacheth two things: first that the ministery which God useth in governing his Church is the principal bond whereby the faithful are knit together in one body. secondly that the Church can by none other means be kept in safety, unless it be upholden with these props and helps, wherein it hath pleased the Lord to place the safety thereof. For neither the light and heat of the Sun, or meat and drink, 
The necessity of preaching the word. A similitude  are so necessary for this present life, as is the Apostolic and pastoral function, for preserving the Church upon earth.  
3 Furthermore, God did set forth this worthiness with such titles as he could, saying, that their feet are beautiful, and their coming blessed which bring tidings of peace *. 
Ies. 52.7.  That they are the light of the world: the salt of the earth: and the ministers of the Spirit, of salvation, and of eternal life 
* 2 Cor. 3.9. . 
Mat. 5.13.14  Therefore did he send Peter to Cornelius*, & Paul to Ananias 
* Act. 10.3. .  
4 The Apostles have no certain bounds appointed them, but the whole world is assigned them to be brought under the power of Christ 
* Act. 9.6. Mat. 16, 15. Apostles. Prophets. Evangelists. Pastors. Doctors. . Not all those which were interpreters of the will of the Lord were Prophets: but such as excelled in singular revelation. Evangelists were lesser in dignity then the Apostles, and next them in office: Pastors are such as bear rule of discipline and the administration of the Sacraments: but Doctors only of interpreting the Scripture. Of these, only the two last remain in the Church: the other three the Lord raised up in the beginning of his kingdom.  
5 Therefore the same likelihood which our Doctors have with the old prophets, the same have our Pastors with the Apostles. The office of the Prophets was more excellent, by reason of the singular gift of revelation wherein they did excel, but the office of the doctors hath almost like respect.  
6 For the office of the Apostles was to preach the Gospel, and to baptise those which believed, unto remission of sinnes*. Paul appointeth the same office to Pastors, 
Mat. 28.9. Luk. 22.19. 1 Cor. 3.1.  namely to preach the Gospel, & to minister the Sacramentes*. As for the order of teaching it consisteth not only in public sermons, but it appertaineth also unto private admonitions*, 
'tis 1.9 Act. 20.10.31.  but that which the Apostles did to all the whole world, that doth the Pastor to his flock.  
7 We assign to every Pastor his Church. 
Let pastors have their Churches  Yet they may help other Churches, if any thing happen which requireth their presence, but they must not think upon removing, neither aught they for their own commodity to seek to be at liberty. Again if it be expedient for any to be translated to an other place, let him not attempt this on his own head, but let him wait for the public authority.  
8 And they are called Bishops, Elders, Pastors, Ministers, without difference, which rule Churches. Hitherto concerning the offices which consist in the ministery of the word. But there be other also*, as powers, the gift of healing, 
Rom. 12.7. 1 Cor. 12.28.  interpretation, government, caring for the poor, whereof two remain, government and care for the poor. Governors were Elders chosen out of the multitude, which should bear rule together with the Bishops in censuring manners and exercising discipline*. 
Rom. 12.7.  Therefore every Church from the beginning had her Senate gathered of godly, grave, and holy men, who had authority to correct vice. 
The consistory of the Elders  Which is necessary for all ages.  
9 The charge of the poor was committed to Deacons, whereof there be two sorts. 
Who were Deacons.  For some did distribute the alms: some gave themselves to care for the sick: such as were widowes*. 
1 Tim 5.10.  Yet the Scripture doth specially call them Deacons, who are made as it were public treasurers for the poor: whose institution is described by Luke*. 
Act. 6.3.   
10 And now seeing all things must be done in order and decently in the holy assembly *, 
1 Cor. 14.40.  that must be observed principally in appointing government. Therefore let no man rashly intrude himself to teach or govern without a public calling. 
1 Cor. 14.40. Let no man teach without a calling  Therefore that a man may be counted a minister of the Church, first let him be rightly called: & then he must answer his calling.  
11 And this treatise consisteth in four points: that we know what manner persons are to be made ministers, 
4 Things to be observed in calling. Outward. Inward.  and how, and by whom, & with what rite, they are to be appointed. I speak of the outward calling, which appertaineth unto the public order of the Church. But I omit that secret calling whereof every minister is privy himself before God, that he hath taken upon him the office offered him, neither of ambition, nor through covetousness, but in the sincere fear of God, and with a desire to edify the Church.  

What manner persons.  12 Paul teacheth, what manner persons are to be chosen to be Bishops, namely such as are of sound doctrine, and holy life, and not guilty of any notorious vice, which may both take away their authority, and also defame the ministery. There is altogether like consideration to be had of Deacons and Elders. 
Tit. 1.9. ●. 2 Tim. 3.1.2. 2 How. Act. 14.23  And how, is referred unto religious fear. Hereof came the fastings and prayers which the faithful did use when they made Elders*.  
13 The third thing is, by whom they must be chosen. 
3 By whom. Immediate.  The rule must not be fet from the Apostles, who addressed themselves unto the work at the commandment of God and Christ alone. Therefore is it that they dare not appoint an other in the place of judas, but they set two in the midst among them, 
〈◊〉▪ ●. 23. 〈◊〉 1.12. mediate.  that the Lord may declare by the lot, whether of the two he will have to succeed*. Also Paul denieth that he was made by men*.  
14 But no man that is well in his wits will deny that Bishops are appointed of men, seeing there be so many testimonies of Scripture extant for this matter.  
15 Now the question is whether the minister ought to be chosen by the whole Church: or only by his fellows in office, and the Elders, or only by the authority of one? 
Lib. 1. Epist. 3 Let the priest be chosen the people being present or ministers  Cyprian* answereth these questions*, when he affirmeth that it cometh from the authority of God, that the priests be chosen in the sight of all, the multitude being present, & that he be allowed meet and worthy by public judgement and testimony.  
Object. Titus in Creta*, Timothy at Ephesus*, 
Tit. 1.5. 1 Tim. 5 21.  did appoint Elders.  
An. Not alone: but they were only as chief, that they might go before the people with good and wholesome counsel. So the Pastors ought to bear rule in the election, that no offence be committed in the multitude, either through lightness, or through evil affections, or through tumult.  
16 The rite of ordering remaineth. 
4 What rite. Laying on of hands  And it is manifest that the Apostles used none other rite or ceremony, then laying on of hands. Which rite came from the Hebrews: who did as it were represent to God by laying on of hands, that which they would have consecrated, 
Gen. 48.14  as we may see in the blessing of Ephraim and Manasses 
* Mat. 19.15. . So the Lord laid his hands upon the infants*. And though we have no commandment touching laying on of hands, yet the diligent observation of the Apostles ought to be in steed of a commandment. This sign is profitable to commend unto the people the worthiness of the ministry that he which is appointed may know, that he is no longer his own, 
The use of laying on of hands.  but he is consecrate to God & the Church: that he may believe that he shall not want the holy Ghost.   

CHAP. FOUR Of the state of the old Church, and the manner of governing which was in use before Popery.  
1 WHat ministers soever the old Church had, it did divide them into three sorts: into Elders, out of which Pastors and doctors were chosen: 
Elders. Seniors. Deacons. Readers. Acoluthes. Elders.  Elders, which bare rule in punishing manners: and Deacons, to whom was committed the charge of the poor, and the distribution of alms. Readers and Acoluthes were no names of any certain offices, as we shall afterward see.  
2 The office of teaching was committed to the Elders. They according to their office did choose one in every city, to whom they gave the title of Bishop: 
A Bishop.  lest through equality discord should arise. Yet he had no Lordship over his fellows in office: but the Bishop had that function in the company of Elders which the Consul had in the Senate, 
A similitude.  that by his authority he might govern the whole action, 
The Eldership.  & that he might execute that which was decreed by the common counsel. And that was brought in by man's consent, according to the necessity of the time. In every city they had a college of Elders, which were Pastors and Doctors. 
Diocese.  Also there was given to every city a certain country, which did take Elders thence, & should as it were be accounted into the body of that Church. If the country were larger under the bishopric, 
Country Bishops  them they appointed country Bishops, who through the same province did represent the Bishop.  
3 And the Bishops and Elders were to apply themselves to the ministration of the word & Sacraments. Neither do I rehearse the custom of one age only: for even in Gregory's time, wherein the Church was now almost decayed, it had not been tolerable for any Bishop to abstain from preaching*. 
Epist. 24. Hom. in Ezech. 11. Archbishop.   
4 And whereas every province had one Archbishop among the Bishops: & whereas in the council of Nice there were patriarchs appointed that did appertain unto the preservation of discipline 
patriarchs.  And if any thing did happen which could not be dispatched by a few, they referred it unto the provincial Synod. If the greatness and hardness of the cause, did require greater discussing, 
Provincial Synod.  the patriarchs were joined with the Synods, from which they might not appeal but unto a general council. Neither would they invent any form of governing the Church differing from that which God prescribed in his word. 
A General Counsel.   
5 Neither was the order of the deacons other in that time, then under the Apostles. For they received the daily alms of the faithful, & the yearly revenues of the Church, for nourishing partly the ministers and partly the poor: but at the appointment of the Bishop, to whom they gave an account of their distribution yearly. 
Deacons.  Subdeacons were joined to the Deacons, that they might use their help about the poor. Archdeacon's were made, 
Subdeacons.  when the great plenty of goods did require a more exact kind of distribution. And whereas the reading of the Gospel was committed to them, as also exhortation to prayer, 
Archdeacon's  and whereas they ministered the cup in the Supper: that was done to adorn their office, that they might understand that they bore a spiritual function.  

The division of the church goods into four parts  6 By this we may gather what use there was of the Church goods, and what manner distribution was made thereof.  
7 At the beginning the administration was voluntary: after that there were certain Canons made which divided the revenues of the Church into four parts: 
Gelasius. cap. Pre. 16 quest. 3  whereof one is assigned to the Bishop and his family: another to the clergy: the third to the poor: the fourth to the repairing of the Churches.  
8 Furthermore that which they bestowed upon adorning holy things was very little and mean. And if any need were that continued also wholly to the poor. 
Glegor. reser. ca Mos est. 11 quest 12. Hist. Triper. li. 5.  So did Cyrillus Bishop of jerusalem* Acatius of Amida*, Exuperius of Thelosa*, & Ambrose * behave themselves, neither did they suffer the poor to be hungry. 
* Lib. 11. ca 16.   

* Lib. ad Nepotia. num.  9 Those which were appointed to be as it were the seminary of the Church, were called Clerks but unproperly. 
* Lib. 2. de office cap. 28. Clerks.  To them they committed first the charge of opening and shutting the Church, and they called them door keepers. After that they called them Acoluthes or followers, which waited upon the Bishop, 
Acoluthes'  and did accompany him, first for honour's sake, and secondly that none evil suspicion might arise. Furthermore they had place granted them to read in the pulpit, 
Subdeacons  that by little and little they might be made known to the people, and that they might learn to abide the sight of the people, lest being made Elders they should be abashed when they came to teach. So they went forward by little & little, until they were made Subdeacons.  
10 Whereas we said that the first and second points in the calling of ministers were, 
What manner  what manner persons were to be called, and how they were to be called, the old church did therein follow the rule of the Apostles. 
How.  In that which we set down in the third place: namely by whom they ought to be chosen, they did not always keep one order. In old time no man was received into the company of clerks without consent of the whole multitude*. 
By whom.  But because in those lesser exercises there was no great danger, 
Cip lib. 5 When they ceased from ask the consent of the church  they began at length to cease from ask the consent of the multitude. afterward even in the rest of the orders (except the bishops) the common people left the judgement to the Bishop & Elders: save only when new Elders were appointed to parishes: than it was expedient that the multitude of the place should give their consent. 
Orders were given at certain appointed times of the year.  Orders were given at certain times of the year, lest any should creep in privily without consent of the faithful, or lest he should proceed too easily.  
11 The people did long keep their liberty in choosing Bishops: hence came these sayings, 
Bishop's  let him be chosen Bishop, whom the clergy, multitude, or the greater number shall require. 
Leo primus epist 92 cap 2 Cap. 13.  Let him be chosen of all, which must govern all.  
12 Object. It was established in the Council of Laodicia*, that the multitudes should not be suffered to choose.  
An. It was done for good cause: 
Why the people ceased to choose.  for it cometh to pass scarce at any time, that so many heads agree together in one sense. But there was a good remedy for this danger. For first the clerks alone did choose: 
What order was kept in election.  & having chosen one, they presented him to the Magistrate or Senate or chief men. They (after consultation had) if they thought the election just, confirmed it: if not, they did choose one whom they did better allow. 
Leo Epist. 93.  Then he was brought to the multitude, So Leo saith, the desires of the citizens, the testimonies of the people, the judgement of the honourable, the election of the clerk must be waited for.  
13 This manner of choosing was yet of force in Gregory's time, and it is likely that it endured long after.  
14 The fourth thing followeth, with what rite ministers were admitted to their office. 
With what rite  The Latins called this, ordination or consecration, the Grecians Cheirotonia or Cheirothesia. 
Cheirotonia. Cheirothesia  And there is extant the decree of the Nicene council, that the Metropolitan come together with all the Bishops of the province, to ordain him which is chosen. If he cannot, let three at least come together: let those which are absent testify their consent by letters. They were commanded to be present therefore, that there might the straighter examination be had of the learning and manners of him which was to be ordained: 
None was ordained with out examination.  neither was the matter dispatched without examination.  
15 Whereas this was done every where without exception, a divers manner grew in use by little and little, that those which were chosen went together to the Metropolitan to require orders: and not long after came in a far worse custom, 
Consecration of Ministers  that the Bishops in a manner of all Italy, did fet their consecration thence. But the rite was laying on of hands.   

CHAP. V That the ancient form of government was overthrown by the tyranny of the Papacy.  
1 NOW let us confer and compare the order of governing the Popish church, with that of the primative and old church which we have described, 
Calling.  that it may more easily appear how falsely they challenge to themselves the title of the church. It is best to begin with calling, and we will give the first place to Bishops. There is there no examination of learning or manners, yea this hundredth years, 
What manner bishops.  there hath been found scarce one among an hundred which had in him any sound doctrine: few which were not drunkards, whoremongers, hunters, etc.  
2 Now in choosing, 
By whom  all that right of the people was taken away: their desires, assent, subscriptions & all such things did vanish away. The whole power is translated unto the Canons only: they bestow the Bishopric upon whom they will, so that it is made at this day for the most part, a reward of adultery and bawdry.  
3 Ordaining is nothing but a mere mock: 
With what rite  whereas princes have by bargaining in some places obtained of the Bishops of Rome to nominate the Bishops, the church hath suffered no new loss therein, because the election is only taken from the Canons, who took it to themselves by no right.  
4 Behold their excellent calling, by reason whereof the Bishops boast that they be the successors of the Apostles. 
Elders  And they say that the right to make elders belongeth to them alone: and they are made not to govern, or feed the people, but to sacrifice: in like sort, when they consecrate Deacons, 
Deacons.  they speak nothing of their proper office, but they ordain them to certain ceremonies about the chalice and patten. It was established*, 
In Synod Chalcedon. distinct. 70. cap. 1.  that every one which was ordained should have a place appointed him forthwith: now it is sufficient if their revenue be sufficient to sustain them. They do in deed with great pomp shadow that which they do, but they be only visures, 
Vicars.  wherein there is no soundness.  
5 Object. Bishops have vicar's to inquire of learning before ordering.  
An. But what? whether they can read their Masses: whether they can decline some common word wherewith they meet in reading. When those which are to be ordered are brought to the altar, it is demanded thrice in words which they understand not whether they be worthy of the honour? One which never saw them, answereth, they be worthy. Is not that to mock God and men?  

Bestowing of Benefices.  6 How much better do they behave themselves in bestowing of benefices? Truly so, that no one of them can hit another in the teeth. All of them break in generally as into a farm of their enemies.  
7 But this is also a greater monster, that one man is appointed to govern five or six churches. 
Quot libraries  We may see in Prince's Courts young men which are thrice Abbots, 
monks.  twice Bishops, once Archbishops.  
8 But let us see how faithfully they do their duty. Of Priests, some are Monks, some Seculars. That former flock was unknown to the old church, to which this song is now first sung: let a Monk being content with his cloister, neither presume to minister the sacraments, or to bear any other public function. A manifest mocking of God.  
9 Seculars are partly beneficed, & partly they spend their daily labour in saying Mass, or in singing, & they live by the wages which they get that way. Benefices, have either cure of souls as bishoprics or Parishes: 
Seculars.  or else they be stipends for dainty men which get their living by singing, as prebend's, Canonships, Personages, Dignities, Chapellenships'. As for hirelings, 
Benefices  they get their living from day to day, and after a shameless manner set themselves to sale for gain, 
Hungry hirelings.  and like hungry dogs with importunate begging, they wring out of men against their will, that which they put in their hungry belly. They sacrifice Christ upon the altar: which is to do sacrifice not to God, but to the Devil.  
10 The same account ought we to make of Canons, Deans, Chaplains, Provosts, etc. 
Canons. etc.   
11 There remain Bishops and governors of parishes, 
bishops.  who have an excellent office if they would use it. They have churches committed unto them, though they turn the charge over to their vicar's: they make none other account of them then of farms, 
A Similitude  over which they set their vicar's as Bailiffs or Farmers: as if it were the office of a Pastor to do nothing.  
12 Of this did Gregory complain in his time, saying, The world is full of Priests: 
Hom. 17.  and yet it is a rare thing to find a labourer in the harvest: because we take upon us in deed the office of the Priests, but we do not the work of our office.  
13 But if any man do duly examine all this face of Ecclesiastical government, 
Popery is an horrible thievish corner.  which is under popery at this day, he shall find that there is no thievish corner, wherein robbers do live more licentiously without law and order.  
14 But if we descend unto the manners, where shall we find that light of the world, the salt of the earth? 
Examinations of manners Mat. 5.14  Where is that holiness which may be as a perpetual rule to judge by. There is no kind of men more infamous at this day, for riot, wantonness, daintiness, and finally for all kind of lusts.  
15 Let Deacons now come forth, where is that most holy distribution of goods? But they are not made to that end. 
Deacons with out distribution of goods  For there is none other thing enjoined them, but to serve at the Altar, to recite the gospel, or to sing it, and to do I cannot tell what toys. There is nothing spoken of alms, nothing of the caring for the poor. They appear not at all with the institution which the Apostles used.  
16 Having made a division of the church goods, every man did catch to himself so much as he could, 
thieves cannot agree about the parting of the stake.  the Bishops and townish Priests (who being enriched by this pray, became Canons) did pull in pieces among them the best part. It was a troublesome division, because they cannot yet agree about their bounds. Yet by this means provision is made that not one half penny shall come to the poor. For they have taken to themselves the fourth part which was appointed for the poor. That which was consecrated to the repairing of the churches is converted to superfluous uses. The same sacrilegious robbery is committed in the fourth part which was given to the clerks.  
17 Object. By this gorgeousness of churches, the prophecies are fulfilled, 
Psal. 72.10. Ies. 52.1. & 60.6  wherein the old prophets describe the beauty of the kingdom of Christ*.  

The poverty of ministers is glorious.  An. That is to translate those things which are spoken spiritually of the spiritual kingdom of Christ unto the flesh & the world. The sentence of the Synod of Aquileia is to be noted. poverty is glorious in the Priests of the Lord.  

garnishing of Churches  18 That which is bestowed upon garnishing of churches, is bestowed amiss, because it doth not smell of christ, but of riot and corruption of times. In the mean season it is so far of that they have respect of the living temples, that they do rather suffer many thousands of poor people to starve through hunger, then that they will break the least chalice or cruet to relieve their poverty.  
19 The revenue of lands and possessions causeth that Bishops & Abbtoes in number of waiting men, 
Revenues of lands  in gorgeousness of houses, in gay apparel & dainty dishes, do imitate, or rather strive with Princes. I am ashamed to say any more. Lo of what titles the Papists boast for commendation of their church.   

CHAP. VI Of the supremacy of the Sea of Rome.  
1 NOW let us entreat of the supremacy of the Sea of Rome.  
2 The state of the question is, whether it be necessary for the true form of Ecclesiastical order, that one Sea be above another both in dignity, and power, that it may be the head of all the whole body.  
Object. In the law there was the highest Priesthood, and also the highest judgement.  
An. That which was profitable in one nation, must not be extended to all the whole world. Again, the highest priest was a figure of Christ, 
Christ needeth no vicegerent Heb. 7.12. Whether peter were the first pope  but now the priesthood being translated unto Christ, as he beareth the office himself alone, without any vicegerent, so he resigneth the same to none 
* Mat. 16.18 .  
3 Ob. It was said to Peter: Thou art Peter, and upon this rock will I build my congregation 
* joh. 21.15 . Also, Feed my sheep.  
An. He made the same power common to the rest. For to bind and lose, is to retain and forgive sins, which is done by preaching of the word. 
joh. 20.23   
4 Object. He promised the keys of the kingdom of heaven to Peter alone 
* Mat. 16.16. .  

The doctrine of the Gospel is the keys  An. The heavens are opened by the doctrine of the Gospel: the same was common to the rest of Peter's fellows in office, as well as to Peter.  
Object. Peter excelleth therein, because he received that both with the rest, 
Mat. 18.20. joh. 20.23  & also a part by himself, which is not given to the rest but in common*.  
An. Christ did not this to prefer one man above another, 
Cypr. de. simp. praelat.  but that he might by this means commend the unity of the church*.  
5 Object. It was not said to the rest, upon this rock will I build my church*. 
Mat. 16.18.   
An. As if Christ spoke any other thing there of Peter, 
Eph. 2.20. 1 Pet. 2.6.  but that which Paul and Peter himself spoke of all christians*. For he maketh Christ the corner stone upon whom are builded those which grow to be an holy temple to the Lord.  
Object. He above the rest: because he hath the name properly.  

2 Concession.  An. Let him be the first and chiefest of all the faithful in ferventness of study, doctrine, courage: yet he hath not power therefore over others.  

Peter's confession.  6 Peter had confessed both in his own name & also in the name of his brethren, that Christ is the son of God: upon this rock doth Christ build his church: 
1 Cor. 3.11  because there is one only foundation, besides which none other can be laid*.  
7 If any thing be to be done, he referreth it unto the councell*. He exhorteth his fellows in office 
* 1 Pet. 5.1. , 
Act. 15.5.  he doth not command them: being accused he purgeth himselfe*. He was sharply reproved by Paul*. 
Act. 11.3. Gal: 2.8. 3. Grant  By these it appeareth manifestly that there was no more power in Peter, then in the rest of the Apostles.  
8 But admit he were chief among the Apostles, yet they were only twelve: & it was done but once. Therefore that is a miss made to continue for ever, 
Continuance of succession  that one ought also to be appointed as head over an hundred thousand.  
Object. Bees and Cranes choose one only captain and no more. 
A similitude.   
An. But they come not together out of all the whole world to choose one king: every king is content with his own hive.  
Object. The Poets commend the government of one. 
Monarchy.   
An. Not because one ought to govern all the whole world. But because a kingdom cannot easily suffer two: for power cannot abide to have a partner. 
Christ is the head of the church.   
9 Quest. Is it not necessary that the Church have an head?  
An. Christ himself is the head of the Church, of whom the whole body being coupled and knit together in every joint, wherewith one ministereth to another according to the operation in the measure of every member, maketh increase of the bodie*. 
Eph. 4.15.   
Object. It is needful that there be another ministerial head, to bear Christ's office upon earth. 
A ministerial head.   
An. There is none ordained by Christ Furthermore the scripture giveth this honour to Christ alone*. 
Eph. 1.22. &. 4.15. &. 5.23.   
10 Object. It is necessary that there be a certain likelihood between the heavenly hierarchy and the earthly.  
An. To play the Philosophers and dispute subtly about both, is to be wise beyond measure of the scripture.  
11 But let us grant that the supremacy was in Peter, 
4 Grant.  yea that it should always continue by perpetual succession: yet how will they prove that his seat was so established there, that whosoever is Bishop of that City, he should be set over the whole world?  
Object. Peter lived at Rome, and there he died.  
An. And Christ lived in jerusalem, and there died: 
Deut. 34.5  and Moses in the wildernesse*: yet did they not give such honour to the place.  
12 Ob. Peter was chief of the Apostles: therefore the church wherein he sat, aught to have this privilege.  
An. Then the church of Antioch should by right challenge to herself the supremacy, because he sat first there.  

marcel. papa 12, q. 1. cap. Roga.  Object. It was in times past the chief: but when Peter removed thence he translated to Rome the honour which he brought with him.  
An. If this be a privilege, it is either personal, and then it belongeth nothing to the place: or real, & when it is once given to a place it is not taken away again: 
The manner of privilege.  or mixed, than the place shall not be simply considered unless the person do also agree.  
13 But let it be so: let us grant that the supremacy was translated from Antioch to Rome: 
5 Grant.  yet why had not Antioch the second place? But Alexandria is before Antioch. 
Gal. 2.9.  Paul * nameth three which seemed to be pillars, james, Peter, and john. If the honour of Peter the Sea of Rome have the first place, doth not that of Ephesus & of jerusalem deserve the second and third, where john & james sat?  
14 Howbeit that which they report of Peter his sitting in the Church of Rome hath no credit. 
Whether Peter were at Rome.   
Object. Eusebius saith, that he ruled there five and twenty years. 
Peter's pilgrimage Gal. 1.18. &. 2.1   
An. He was at jerusalem about twenty years after the death of Christe*, afterward he came to Antioch, where how long he continued it is uncertain. Gregory reckoneth seven, & Eusebius twenty years. But from the death of Christ until the end of the Empire of Nero (under whom they say he was slain) there shall be found only seven and thirty years. Thereby we perceive and see that he could sit at Rome but a short time. Furthermore Paul wrote to the Romanes*, 
Rom. 15.25 16.3.  but there is no mention made of Peter.  
15 Object. But it is a firm opinion of writers, that he governed that Church until his death.  
An. Writers tell many fables. 
6 Grant.  But admit it be so: yet not long, because his Apostleship appertained unto the jews. The supremacy had been meeter for Paul who was the Apostle of the Gentiles.  
16 Furthermore, 
Why there was so great honour given to Rome.  the men of old time gave so great honour to the church of Rome for three most weighty causes. The first was, because it was a common opinion that it was founded by Peter. secondly, there was the head of the Empire. Last of all it was quieter and less troublesome than the rest.  
17 Notwithstanding in time of the government of the old Church, 
De Simply prel.  Rome never had the supremacy over other Churches. Therefore let us conclude with Cyprian*, that the bishopric of Christ alone is universal, which comprehendeth the whole Church under him   

CHAP. VII. Of the beginning and increasing of the Romish papacy, until it lifted up itself so high, that both the liberty of the church was oppressed, and all moderation was overthrown thereby.  
1 THERE is nothing more ancient to establish the authority of the Sea of Rome, than the decree of the Nicene Synod, whereby both the first place is granted to the Bishop of Rome, among the patriarchs, 
The beginning of the papacy  and he is commanded to care for the churches adjoining to the city. But in an other Synod which followed, the Bishop of Rome was not chief, but others.  
2 In the council of Chalcedon the Legates of the Church of Rome had the chief seat by the emperors grant: 
Primacy.  but Leo himself confesseth that this was an extraordinary privilege, 
Lib. Epist. 1. Epist. 2. et. lib. 4. 4. Epist. 6.  neither was it observed in other counsels.  
3 As touching the very title of primacy, & other titles of pride, it is no hard matter to judge when & after what sort they croope in. Cyprian doth often call Cornelius' brother, or fellow Bishop, or fellow in office. But writing to Stephen Cornelius his successor, he sometime objecteth to him arrogancy, and sometimes foolishness. The council of Carthage forbade, that any should be called prince of Priests or chief Bishop.  

Contention about the universal Bishop.  4 The contention about the title of universal Bishop, began only in Gregory's time: the occasion whereof was john's ambition. For he would make himself general, which no man before him had assayed to do. Gregory calleth it a wicked, profane, ungodly, 
Lib. 4. Epist. 76. ad Mauri.  proud title, & such a one as was invented by the devil, and published by Antichrists crier*.  
5 I come to the jurisdiction which the Pope of Rome avoucheth he hath over all churches, 
The jurisdiction of the pope.  without question. And there arose the mischief. When the Sea of the Church of Rome was counted to be of great authority, not only the godly in other parts which were grieved for want of aid: but also wicked men which were condemned by their own Bishops: for unjust defences sake fled thither: all which the Bishop received greedily. Through this ambition it came to pass that the Bishop of Rome did take to himself some authority over others.  
6 But let us see what power this was. 
The power of the church is contained in 4. things.  The power of the church is contained in these four points. In ordaining of Bishops in calling of Counsels: in jurisdiction: in Censures. All the old Synods command Bishops to be consecrate by their Metropolitanes: 
1 Ordination.  and that the Bishop of Rome be never called unto it, but in his own patriarchy.  
7 The same Censures or admonitions which the Bishops of Rome did use toward others, 
2 Censures.  the same did they themselves suffer*. 
Cypr. Epist 13. lib. 3. 3 Counsel Tripart. Hist. lib   
8 To call a provincial Synod was the duty of every Metropolitan: the Bishop of Rome had none authority there: but the Emperor only could call a general Councell*.  
9 As concerning hearing of appeals or jurisdiction, it is manifest that he hath the chief power, unto whose judgement seat the appeal is made. Many did often appeal unto the Bishop of Rome: and he himself also went about to draw unto him the hearing of causes: 
4 jurisdiction.  but he was always derided when he did pass his bounds. In the Council of M●leuite, where Augustine was present, 
The Melevetane Counsel.  they were excommunicate which appealed beyond the Seas.  
10 In the time of Constantine the Emperor, he had no authority over other Bishops, 
Aug. Epist. 163 In breut. colla. count Donatum.  as it doth plainly appear by the history of Celianus, accused by Donatus *. For Constantine committed the judgement of the appeal to the Bishop of Orleans.  
11 I know how many Epistles there be, Rescripts, Edicts, wherein the Bishops ascribe what may be to the Sea of Rome, and do most constantly challenge what may be to the same. But all men which have but a little judgement know this also, that they are so blockish for the most part, that at the first taste it is an easy manner to perceive out of what shop they came, namely of ambition.  

Gregory. When the authority of the Pope was increased  12 The authority of the Sea of Rome was greatly increased in Gregory's time, by reason of the wars which did possess almost all the whole world. Therefore that in so great a shaking of civil affairs, the integrity of faith might at least remain, or not altogether perish, all Bishops on every side joined themselves to the Bishop of Rome. Then did the dignity of the Sea increase, yet so that one man did not bear rule over the rest, as him pleased: but it was granted him, with his authority to bridle the wicked and stubborn.  

Lib. 2. Epist. 37. Epist. 16. Gregory's humility.  13 Therefore Gregory taketh no more to himself over others, than he granteth to others over himself, when he confesseth that he is ready to be controlled by others.  

The decree of the counsel of Taurinum  14 The bishop of Constantinople did at that time contend with the bishop of Rome, about the primacy. It was decreed in the council of Taurinum, that the cities which were chief in civil government in every province, should likewise be chief Seas of the bishops.  
15 In the first Synod of Constantinople it was established, 
The Synod of Constantinople  that the Bishop of that City should have the privileges of honour after the Bishop of Rome, because it was new Rome.  
16 Shortly after, john of Constantinople being helped with the favour of Mauritius the Emperor usurped the name of universal Patriarch. Gregory did constantly oppose himself against him: and doth abhor that voice as wicked and ungodly.  
17 At length Boniface the third obtained of Phocas, that Rome should be head of all churches. 
The ambition Boniface.  But this was of no importance in a manner, until at length France came by wicked policies into his power.  
18 After that time when things did daily every where wax worse and worse, the tyranny of the Sea of Rome was also established and increased: & that partly through the ignorance, and partly thorough the sluggishness of the Bishops. 
bernard  Therefore doth Bernard in his time with many complaints bewail the scattering abroad of all the whole Ecclesiastical order*. Amongst other he addeth these, 
Lib. 1. de consid. evang. circa finem lib The Papacy is the devils pasture.  Thou Pastor comest forth environed with much gold. If I durst speak it, these are rather the pastures of devils, then of sheep.  
19 And now though we grant to the Bishop of Rome that excellency which he had in time of Leo and Gregory, 
Grant.  what doth this help the present Papacy? I do not yet speak of the earthly Lordship, but of the spiritual government whereof they make boast. For these be the sayings of the Bishops: 
A devilish decree. Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3. cap. Nem●.  God would determine the causes of other men by men: but he hath reserved the Prelate of this Sea without question to his own iudgement*. Again, the facts of our subjects are judged by us: but ours by god alone.  
20 And to the end these decrees might have more weight they did falsely cog in the names of old Bishops, as if things had been so appointed and ordained since the beginning: whereas it is most certain that it is new and lately forged, whatsoever is given to the Bishop of Rome, over and beside that which we have said was given him by the old counsels.  
21 If Gregory's testimony ought to be of force they declare there by that their Bishop is Antichrist, 
Epist: 92.4. ad johannem. constant.  because they make him universall*.  
22 Are not the patrons of the Sea of Rome ashamed to defend the present estate of the papacy, which is certainly an hundred fold worse, 
The papacy is at this day worst.  and more corrupt, than it was in the time of Gregory & Bernard?  

Grant.  23 Last of all, though all these things should be granted: yet there ariseth a fresh & new strife for them. For we deny that Rome can be the mother of churches, seeing there is no church at Rome: & that the Pope is Prince of Bishops seeing he is no Bishop, 
Why there is no church at Rone  because he teacheth not the word of God, he doth not minister the Sacraments, neither doth he keep the people in their duty by any discipline.  
24 Yea the Popes do whatsoever they can to oppress the pure doctrine of the Gospel: 
The virtues of the pope's.  Leo was cruel, Clement bloody, Paul a fierce murderer. Shall he be Christ's vicar, and Peter's successor who by persecuting the Church with furious endeavours, 
Leo. Clement. Paul. An absurdity.  doth openly profess that he is Antichrist?  

2. Thes. 2.4.  25 We speak as did Paul when we say that Antichrist shall sit in the temple of God*. That his kingdom shall be placed in haughtiness of speech, and blaspheming of God*. 
Dan. 7.23.  Also whereas Paul setteth out Antichrist by this mark, that he shall take away from God his honour, that he may take it to himself, this is a principal token in seeking Antichrist, especially when such pride proceedeth to the public scattering and destruction of the Church.  
26 God translated the Church which was at jerusalem to Pella*. That which was once done, 
Euseb. lib. 3. ca 5.  might be done oftener. Therefore so to tie the honour of the supremacy to a place, that an enemy of Christ, 
The pops arms.  an adversary of the Gospel, a destroyer of the Church, a butcher of the Saints, should be Christ's Vicar, Peter's successor, the chief Bishop of the Church is too ridiculous.  
27 We have spoken enough of the thing. If we come to the men, we shall find that Leo, Clement, Paul, and almost all the rest were Atheists, and that they knew nothing else in a manner concerning Christ, but that which they learned in Lucian his schools.  
28 And yet for all this the romanists avouch, that the Pope cannot err. Though john the xxij. Pope did openly avouch that the souls of men are mortall*, 
john Gerson doth witness this who lived then.  & that they die together with the bodies until the day of the resurrection.  
29 Therefore though Rome were in times past the head of Churches, yet she is not worthy at this day, to be counted one of the smallest toes, seeing she is made common to all kind of wickedness.  
30 The Cardinals were in times past only priests of the church of Rome, 
What Cardinals were in times past.  and far inferior to Bishops: but such as they be now at this day, they have no true and lawful office in the Church.   

CHAP. VIII. Touching the power of the Church as touching the articles of faith, and with what unbridled licentiousness it hath in the papacy been wrested to corrupt all pureness of doctrine.  

Ecclesiastical power.  1 NOw followeth the third place touching the power of the church, which consisteth partly in particular Bishops, partly in Counsels: & those either provincial or general: such power consists either in doctrine, or in jurisdiction: or in making laws. 
The first parts touching doctrine.  The place touching doctrine hath two parts: authority to deliver and teach articles and points of doctrine, and to expound the same. And let all things be done to edifying*. That shall be, if the authority of Christ, 
1 Cor. 10.8. & 13.10  the master of the Church, be kept safe and sound.  
2 Furthermore we must remember in this place, that what authority soever the Scripture doth give either to Priests, or Prophets, or Apostles or to the successors of the Apostles, that is properly given not to the men themselves, but to the ministery wherein they are placed. 
Priests Deut. 17.10.  It is said of the priestes*, The lips of the priest shall keep knowledge, & they shall require the Law at his mouth: because he is the Angel of the Lord of hosts.  
3 The authority of the Prophets is described in ezechiel: 
The prophets are watchmen  Son of man (saith the Lord) I have made thee a watchman to the house of Israel. Therefore thou shalt hear the word out of my mouth, & thou shalt tell it them from me*.  

Ezech. 3.17. Apostles. Mat. 5.13.  4 The Apostles are called the light of the world*, the salt of the earth, they are to be heard in steed of Christ 
* Luke. 11.26. joh. 20.13. .  
5 And though there be but one & the same doctrine, yet according to the diversity of times, the servants of God had diverse kinds of teaching. 
The same doctrine but divers manners of teachng●  It is true indeed which Christ saith, that no man hath seen the Father but the Son, and he to whom the Son will reveal him*. God used secret revelations with the patriarchs: & these did he confirm with undoubted signs. The patriarchs conveyed that unto their sons, & they to their children's children.  
6 When the Lord raised up a more manifest form of the Church, 
Revelations The word written.  he would have his word put in writing, that the priests might thence set that which they should teach the people, and that all doctrine might be examined by that rule. 
Priests.  Therefore after the publishing of the Law, the priests are commanded, that they should only teach that which God did comprehend in the Law. It was not lawful for them to add or to diminish. 
Prophets.  After them followed the Prophets which were interpreters of the Law, who added nothing thereto, but prophecies concerning things to come. hereunto were added the histories, which are also the works of the Prophets: 
The old testament.  but being made by the inditing of the holy Ghost. Such was the rule of the life of the fathers until the coming of Christ. 
The new testament. Heb. 1.2.   
7 When the wisdom of God was made manifest in the flesh, he taught with full mouth whatsoever man's mind can conceive of the Father 
* Mat. 17.5. Aimaxime. : because the Father appointed him to be a teacher*. Therefore he left nothing for others to speak after him. 
In the old and new testament is comprehended the truth and the best kind of teaching.   
8 Therefore let this be a firm maxim, that there is none other word of God to be had, but that which is contained in the old and new Testament: and that there is none other manner of teaching aright in the Church, but according to the prescript and rule of his word. Therefore Christ commanded the Apostles to teach, whatsoever things he had commanded them.  

Mat. 27.20. 1 Pet. 4.11. 1 Cor. 14.19.  9 That was also diligently observed by the Apostles*.  
Object. It is not lawful for one alone to add any thing: but there is another respect to be had of the universal Church.  
An. Faith cometh by hearing: and hearing by the word of God*: 
Rom. 10.10.  If faith depend upon the word of God alone, what place is now left for the word of all the whole world.  
10 Object. A general council is the true image of the Church, and it is governed immediately by the Spirit of God: therefore it can not err.  

Whether a Council can err.  An. A general council is governed by the holy Ghost, when it decreeth or setteth down nothing contrary to the word of God. Then it cannot err.  
11 Object. Christ said, behold I am with you until the end of the world*. 
Mat. 28.20. joh. 14.6.  Also, I will give unto you a comforter, the Spirit of truth*.  
An. He did not only promise that to the number of twelve, but even to every one of them. And this spirit is not the spirit of error, of lying, of ignorance or darkness, but of sure revelation, wisdom, truth, and light*. 
1 Cor. 2.12. Eph. 1.28.   
12 Object. Whatsoever is given to every one of the faithful severally, that is given and belongeth to the Church altogether.  
An. The Church shall never want that which shall be necessary for it. But the richesse of the Church are such, that it wanteth much of the chiefest perfection.  

The church is without blot. Eph. 5.25.  Object. The Church cleansed by the washing of water, in the word of life, is without blot & wrinkle*. The pillar and foundation of truth *. 
1. Tim. 3.15.   
An. In the former place it is rather taught what Christ doth daily work in the Church: than what he hath already accomplished. Again it is false & frivolous to think that the church is altogether without spot, all whose members are unclean: furthermore the Church itself is the pillar of truth, which resteth upon the word of God alone.  
13 Is it any marvel if the bride and scholar be subject to Christ her spouse and master, that she may continually and diligently depend upon his mouth?  
14 Object. I have many things to say to you, 
The church is Christ's scholar joh.. 16.12.  which you cannot carry now*.  
An. The Apostles being led by the Spirit of truth into all truth, they did publish their writings, wherein they left the perfect knowledge of the doctrine of the Gospel, written.  
15 Object. Christ commandeth that he be counted an Ethnic & as a Publican, which shall gainsay and resist the decree of the Church*. 
Mat. 18.17.   
An. There is no mention made there of doctrine: but only the authority of censures to correct vices is avouched, that they may not set themselves against the judgement thereof, which shall be admonished and reproved.  
Object. The Church must be heard. 
The force of Censure.   
An. Who denieth that? because it pronounceth nothing but out of the word of the Lord. 
Whether baptizing of infants be by the decrees of the church.   
16 Object. Baptizing of infants sprang not so much from the manifest commandment of the Scripture, as from the decrees of the Church.  
An. It shall sufficiently appear else where, that it is far otherwise.  
Object. That is nowhere in the Scripture to be found, which was pronounced in the Nicene synod that the Son is consubstantial with the Father.  
An. I grant this word is not extant in Scripture, but the thing signifying the same, is often found in Scripture.   

CHAP. IX. Of Counsels and their authority.  

What counsels be lawful.  1 furthermore Counsels shall be lawful then, if Christ sit as chief in the same, & do govern the whole assembly with his word and Spirit.  
2 For this is Christ's saying, where two or three shall be gathered together in my name, I am there in the midst of them*. 
Mat. 18.20.  Which promise doth no less belong to every particular assembly, then to a general Council. And those only are gathered together in the name of Christ, which add nothing to his word, neither take any thing therefro.  
3 Object. The truth remaineth not in the church, unless it continue among the Pastors. Neither doth the Church consist, unless it appear in general councils.  

Pastors are blind.  An. That is not always true. For there was a Church in Isaias his time at jerusalem, which God had not as yet forsaken, and he calleth the Pastors thereof blind watch men, 
Isa. 56.10.  ignorant, dumb doggs*. In an other place he teacheth that they have a shadowish pretence and cloak of priesthood*. From the prophet to the priest every one followeth lying*. 
Osc. 9 8. jer. 9.13.   
4 Object. Peradventure that was of force among the jews: but our age is free from so great an evil.  
An Would God it were: but the holy Ghost hath pronounced that it shall be otherwise. As saith he there were in the old people false Prophets: so likewise there shall be among you false teachers, slily bringing in sects of perdition*. 
2 Pet. 2.2. Mat. 24.11. 2 Thess. 2.4   
5 And yet I would not overthrow the authority of Pastors: only I warn men to make choice of them, lest we admit wolves in steed of true shepherds.  
6 Out of this we may easily answer to that other thing touching general councils. 
General counsels.  The jews had the true Church in the time of the Prophets. But if there had been gathered at that time a general counsel of the priests, what manner face of the Church should have appeared? The spirit of Satan bare rule in the mouth of four hundred Prophets, 
1 Kin. 22.5.22.  which Achab called together*. Micha is condemned for an heretic, he is smitten, 
jer. 20.2.  he is cast in prison. So was jeremy handled.  
7 In that Council which the priests & Pharisees gathered at jerusalem what was wanting as touching the outward face? And yet Christ is condemned there, and his doctrine is driven from amongst them*. 
joh. 10.47.  And yet there was at that time a Church at jerusalem. Therefore it doth not necessarily consist in the assembly of Pastors, whom the Scripture doth pronounce to be sometimes evil.  
8 Object. What? shall the Counsels have none authority in defining?  
An. Yes verily. For all Counsels are not to be condemned here, neither are the acts of all Counsels to be canceled. But so often as the decree of any Council is brought forth, I would have it diligently weighed, at what time it was holden, 
Things to be considered in Counsels.  for what cause, to what end, what manner of men were present: and then that it be examined according to the rule of the Scripture. So it should come to pass that Counsels should have that majesty which they ought to have. So we do willingly embrace those old Synods, as the Nicene, that of Constantinople of Ephesus, and the first Chalcedon Synod.  

The synod of Constant. touching breaking of images.  9 By the later Counsels, which are often contrary one to another, we may see, how much the church hath oftentimes degenerate from the purity of that golden age. It is now about nine hundred years ago since the Synod of Constantinople being gathered under Leo the Emperor, did adiudg images placed in Churches to be broken. The Nicene council decreed that they should be restored.  

The contrariety of counsels. The Nycene Synod.  10 All those ancient and purer Counsels had their imperfections. There appeareth a notable example hereof in the Nicene Synod. For there, having as it were forgotten all gravity, modesty, & all courtesy, omitting to contend with Arrius, they began one to wound another with inward dissensions, objecting of crimes, and infamous libels.  
11 Object. Synods may indeed err in those things which are not necessary to salvation.  
An. Then they did not always follow the Spirit as their guide. But we may easily judge by general Counsels, how great authority provincial counsels have to make articles of faith.  
12 Object. Though they be in mind blockish and in will most wicked, yet the word of God remaineth which commandeth us to obey those which have the oversight of us*.  

We must obey those which have the oversight of us.  An. What if I deny that they be such as have the oversight of us, which are such? But what manner persons doth joshua describe? Let not saith he, the book of the Law depart out of thy mouth: but thou shalt meditate in it day & night. Thou shalt not turn aside either to the right hand or to the left*. 
john. 1.7.8.  Therefore those shall be our spiritual governors, 
Who are true Oureseers.  which turn not aside from the Law of the Lord, either to the right hand or to the left. Otherwise we must not hear them, as being false prophets & false Apostles*. 
jer. 23.16. Gal. 1.8. Mat. 7.15. &. 15 10.   
13 Because we have proved that the Church hath no power given to erect any new doctrine: let us now speak of the power which they give her in interpreting the Scripture. We grant indeed and that willingly, 
Interpretation of the Scripture. Use of Synods  that if any disputation fall out about any opinion, there is no better or surer remedy, then if a Synod of true Bishops come together, where the article or point in controversy may be discussed. For the determination shall have much more weight: they shall more commodiously deliberate being together: 
1 Cor. 14.29.  and also Paul describeth* this way in judging doctrines. So when Arrius arose the Nycene Synod was called: the Synod of Constantinople against Eunomius & Macedonius: that of Ephesus against Nestorius. 
A Caveat.  Also we must note this, that it is no perpetual thing, that that is a true interpretation of the Scripture, which hath been set down by the consent of a Council. For in the second Synod of Ephesus, the heresy of Eutiches had the upper hand, and the holy man Flavian was banished.  
14 Christ commandeth all to drink of the cup which he giveth in the Supper*. 
The heresy of Eutiches. Mat. 26.26. Contradictions of Synods.  The Council of Constance commanded that it should not be given to the common people, but it would that the priest alone should drink. Paul calleth forbidding of marriage, hypocrisy of devils*. 
1 Tim. 4.1. Heb 13.4.  And the Spirit pronounceth in an other place that marriage is holy & honourable among all men*. Whereas they did afterward forbid priests to marry, they desire to have that counted a true interpretation of the scripture. Therefore whatsoever interpretations or decrees of Counsels shall be contrary to the truth of the Gospel, they must in no case be received.   

CHAP. X. Touching the power in making laws, wherein the Pope with his adherents did exercise most cruel tyranny and butchery upon souls.  

The second part touching making of laws  1 NOw followeth the second part touching making of laws: from which spring innumerable traditions of men did issue, being as many snares to strangle souls. Therefore it is worthy to be known whether it be lawful for the Church to bind men's consciences with the laws which it shall make.  

Consciences must not be ensnared.  2 We see how wearily Paul walked in this point*, so that he durst not even in one thing ensnare the conscience. For he did foresee what a wound might be made in the consciences of men, if the necessity of those things should be laid upon them, the liberty whereof the Lord had left.  

What conscience is.  3 That this knot may be loosed, we must first know what conscience is. We must fet the definition out of the proper derivation of the word. For as science taketh the name from the knowledge of things: 
Science.  so when men have the feeling of God's judgement, as a witness adjoined to them, which doth not suffer them to hide their sins, but that they are drawn unto and arraigned before the judgement seat of the judge, that feeling is called conscience. For it is a certain mean between God and men. From whence the old proverb cometh, the conscience is a thousand witnesses.  

Works respect men and the conscience God.  4 Therefore as works have respect unto men, so the conscience is referred unto God. So that a good conscience is nothing else, but the inward integrity of the heart. In which sense Paul writeth, that the fulfilling of the Law is love out of a pure conscience and faith unfaigned*. 
1 Tim. 1.5.  Also it is sometimes extended unto men. So Paul endeavoured to walk with a good conscience toward God and men. But that is unproperly spoken. And that is to be considered both in the commandments of God which must needs be kept, and also in things indifferent and mean. 
How men's laws be to be observed.   
5 If men's laws be given to this end that they may charge us with religion, as if the observing thereof were of itself necessary, we say that that is laid upon the conscience which was not lawful. For our consciences have not properly to deal with men, but with God, seeing they are governed by the word of God alone.  
Object. We must obey Princes even for conscience sake*: 
Rom. 13.2.  therefore the laws of Princes bear rule over men's consciences.  
An. We must distinguish between the Genus & the Species. The general commandment of God commendeth the authority of magistrates. 
That we must obey princes and how far  Hitherto we must obey. But it is not meet that the laws which are written by them, should appertain unto the inward government of the soul. Therefore if any thing be commanded contrary to the word, or if in things indifferent there be a certain necessity laid upon us, we must not obey.  
6 Such are those which in Popery are called ecclesiastical constitutions which are brought in for the true & necessary worship of God. 
Popish constitutions.  And as they be innumerable, so they be infinite grins to ensnare souls.  
Ob. Bishops are spiritual lawgivers appointed of the Lord, 
Authority of Bishops.  after that the government of the Church is committed to them. Therefore he which breaketh their constitutions, rebelleth against god & the church  
An. The authority of Bishops appertaineth to set the policy of the Church in good order, against which we must not speak. But it is necessary that they always follow the rule of the Scripture.  

There is but one lawgiver, God.  7 For to speak properly there is but one Lawgiver, namely, the lord, who is able to save & to destroy. He hath so comprehended in his Law, all that which was necessary to the perfect rule of good life, that he left no thing for men to add to that chief perfection. And this doth he to that end, first that all our works may be governed by his will. Secondly, that he may show that he doth only require obedience at our hands.  
8 If we keep in mind these two reasons, we may easily judge what constitutions of men are contrary to the word of God. With the former reason Paul contendeth against the false Apostles which assayed to burden the churches with new burdens*. 
Col. 2.8.  He useth the second more in the Galathians, when he teacheth that the consciences must not be ensnared which must be governed by God alone. 
Gal. 5. Faults of popish constitutions.   
9 Let us apply this doctrine to our times. We say that the constitutions wherewith the Pope doth burden the Church, 
1 They are counted for the true worship of God 2 They bind the consciences. 3 They make the commandment of God of none effect Mat. 15 3. 4 They be unprofitable and foolish.  are hurtful, whether they be concerning ceremonies and rites: or which do more belong to discipline. First because they hold that the worship of God is contained in them: Secondly because they bind the consciences with precise necessity to keep what soever they command.  
10 Furthermore that is the worst of all that when religion is once begun to be determined by such vain inventions, the commandment of God is made of none effect*. For it is a greater offence with than, to have omitted auricular confession, them to have continued a most wicked life a whole year together.  
11 There be also other two no small faults in the same constitutions, first they prescribe unprofitable observations. Secondly they oppress the consciences with an infinite multitude, and they do so cleave to shadows, that they cannot come to Christ. 
Infinite multitudes.   
12 So that at this day not only the unlearned multitude, but as every one is puffed up with worldly wisdom, 
Popish snares  so he is wonderfully delighted with the beholding of ceremonies. Hypocrites & silly women think that nothing can be invented, which can be either more beautiful, or better. Neither is it any marvel that the authors thereof are come to that point, as to mock both themselves & others with frivolous toys: 
The papists are apes.  because they have taken a pattern partly by the dotings of the Gentiles: & partly like apes they have imitated the old rites of Moses Law.  
13 Again there is such a number of them, 
The number is not tolerable  that the Church can in no case endure them. Hereby it cometh to pass that there appeareth in ceremonies, I wots not what judaisme: & other observations bring upon godly souls a grievous butchery.  
14 Object. There be amongst us many, as ignorant, 
Popish introduction.  as they were some among the people of Israel. Such introduction was appointed for their sake.  
An. To oppress weak consciences with great heaps of ceremonies, is not to comfort them. Paul saith that the jews are like to children, which were kept under tutors and governors, & we to grown men, which being set free from the tuition of others, have no need of childish rudiments.  
Quest. Shall the ignorant sort than have no ceremonies given them to help their unskilfulness?  
An. Let those be given them which set forth Christ more plainly, and not those which darken him.  

They are counted purging sacrifices  15 Object. They be sacrifices, wherewith God is well pleased: sins are taken away: and salvation is purchased.  
An. They are rather foolish and pernicious opinions.  

Boasting of stage players.  Object. Good things are not corrupt by strange errors, for as much as in this behalf a man may no less sin in works commanded by God.  
An. But they are evil, as being not understood, and like to a stage play. God seeketh obedience, neither will he be worshipped with precepts of men 
* Mat. 15.9. . 
jer. 7.22.  Lastly they do not direct us unto Christ: but they are only nets to catch money, and serve for sacrilegious buying and selling.  

7 Invented for gain.  16 Therefore so often as this superstition creepeth in, that they will have men to worship God with their inventions, what laws soever are made to that end, they strait way degenerate unto those gross abuses. God threateneth this curse to all ages, that he will strike them with blindness & blockishness, 
Ies. 29.13. Popish traditions.  which worship him with doctrines of men*.  
17 Object. Our traditions are not of men, but of God. For the Church is so governed by the Spirit of God, that it can not err.  
An. We have already showed how falsely they challenge to themselves the title of the church. For the Church followeth the rule of her spouse. Neither is that the Church, which passing the bounds of the word of God, doth play the wanton, & doth riot, in giving new laws.  

The Church doth not go without the word.  Object. The prophecies are added to the Law.  
An. There is no addition there, but an exposition.  
18 Object. We have from the Apostles the beginning of our traditions.  
An. The whole doctrine of the Apostles traveleth to this end, that the consciences may not be burdened with new observations: or that the worship of God may not be polluted with our inventions.  
Object. The most of the Apostles decrees were received by use and the manners of men, 
The decrees of the Apostles are set down in writing  & yet they were not put down in writing.  
An. They learned by the revelation of the Spirit, after Christ his ascension, those things which they could not understand when Christ was living, and those things which were necessary to salvation they left in writing.  
19 Therefore in all these things there is great simplicity required, such as we see appear in the administration of the Supper in the Apostles time. The next successors added somewhat, which was not to be misliked. But afterward came those foolish counterfaiters, 
The making of the Mass  who patching together divers pieces now & then made these gestures & ietting of the Mass.  
Object. Augustine saith, that those things which are done with one consent in all the whole church, came first from the Apostles themselves.  
An. We may understand, saith he *, 
Epist. 118.  that those things which are kept in all the whole world, were decreed either by the Apostles themselves, or else by general counsels, whose authority is most wholesome in the Church. But he speaketh of the observations of his time, which were then very few.  
20 Object. We have holy water from the Apostles.  
An. Yea I wots not what Pope did pollute Baptism with this strange and unseasonable sign. 
Holy water. The decree of the Apostles.   
21 Object. The Apostles and Elders of the primitive Church, established a decree, besides the commandment of Christ, wherein they commanded all the Gentiles to abstain from things offered to idols, 
Act. 15.20.29.  from strangled, and from bloud*.  
An. The Apostles made no new Law, but the divine and eternal commandment of God, touching the not breaking of charity. Neither is any jot of that liberty taken away, but the Gentiles are admonished by what means they should temper themselves to their brethren, that they abuse not their liberty to the offending of them.  
22 Like as if any faithful Pastors bearing rule in the Churches which are not as yet well ordered, do forbidden all those which are of their flocks that they eat no flesh upon the Friday before those which are weak, or that they work not openly upon holy days.  
23 Object. And yet it is needful, that being in subjection we suffer even the hard commandments of our rulers.  
An So they decree nothing that is contrary to the truth of the word of God. 
Ies. 29.13. Mat. 15 9  For God reiecteth* and punisheth 
* 2 Kin. 17.24.32. 1 Kin. 12.1. 2 Kin. 16.10.  the inventions of men.  
24 Therefore both our own wisdom, and also the wisdom of all men must become foolishness in our eyes, that we may suffer God alone to be wise.  
25 Object. Samuel sacrificed in Ramath, and though he did that contrary to the Law, yet it pleased God. 
1 Sam. 7.17.   
An. He did not set any second Altar against the only Altar: 
samuel's sacrifice.  but because there was not as yet any place appointed for the Ark of the covenant, he appointed the city where he dwelled for the sacrifices, as being most commodious.  
Object. Menoha being a private man, did offer a sacrifice contrary to the Law*.  

jud. 13.19. menoha's sacrifice. Mat. 22.3.  An. This was an extraordinare and particular example, neither is it to be imitated.  
26 Object. Christ would have those burdens which were heavy & which could not be born, to be borne, which burdens the Scribes and Pharises did bind together.  
An. Christ would have his disciples to beware of the leaven of the Pharisees, 
The traditions of the pharises  because they mixed their traditions with the doctrine of truth: yet he will have them to be heard, if they teach Moses his law.  
27 Object. Then all the laws are evil, whereby the order of the Church is set in frame.  
An. Laws which serve to nourish policy and peace, are greatly to be observed in Churches, 
What ecclesiastical laws be good. 1 Cor. 14.40.  so they be made decently & according to order.  
28 Which shallbe, if rites be used, which may purchase reverence to holy things. That done, if modesty and gravity do shine and appear. 
What things order requireth.  This is the first thing in order, that those which rule, know the rule how to rule well: and that the common people be accustomed unto the obedience and true discipline. lastly, that the state of the Church being set in good order, the peace & quietness of the church be provided for.  
29 And that is comeliness, which is so fit, 
Comeliness must de observed in the church.  for the reverence of holy mysteries, that it is a fit exercise unto godliness, or at least such as shall serve to the convenient garnishing of the action, and that not without fruit. 
Order in the church.  Such exercises of godliness lead us directly unto Christ. And order is placed in that framing, which taketh away confusions and tumults. Paul giveth an example of the former, that profane quaffing & banqueting be not joined with the supper*. 
1 Cor. 12.21.  In the other sort are the hours appointed for prayer and preaching. Therefore the one sort of constitutions have respect unto rites and ceremonies, the other to discipline and peace.  

What constitutions be good.  30 Furthermore I allow those constitutions of men, which are both grounded upon the authority of God, and also are taken out of the scripture, and consequently are altogether divine. Let kneeling in time of solemn prayer be an example.  
Quest. If we must hear the Lord alone, why hath he not described particularly, 
One form of discipline doth not agree to all ages.  what we ought to follow in discipline and ceremonies?  
An. Because they depend upon the condition of times, neither doth one form agree to all ages. Yet we must follow general rules, that that may be observed which is comely, 
1 Cor. 14.40.  & which order requireth*.  
Quest. What liberty of conscience can there be in so great observation and circumspection?  
An. Yea it shall stand excellently well, when we shall consider that the laws are not steadfast & continual, 
Rudiments of our infirmity.  whereto we are bound, but external rudiments of man's infirmity which though all of us do not need, yet all of us do use, because one of us is bound to another to nourish love.  
Quest. What? Is there so great religion in a woman's veil, or in her silence, or in kneeling, that it cannot be omitted without danger?  
An. If in these one serve either through want of wit, 
Evil contempt by reason of stubborness.  or through forgetfulness, or necessity, there is none offence committed, but if through contempt the stubbornness is to be misliked.  
32 Furthermore we must use great diligence in this point, that none error creep in which either stain or darken this pure use. Which thing shall be brought to pass, if all the observations that be, shall have a manifest show of profit, and if very few be used: 
Let ceremonies be profitable.  and especially if the doctrine of a faithful pastor be joined therewithal, to shut and stop the way before wicked opinions.   

CHAP. XI. Of the jurisdiction of the church, and the abuse thereof, such as we see in popery.  
1 THE third part of Ecclesiastical power remaineth, 
The third part touching jurisdiction.  which we say consists in jurisdiction. And this jurisdiction is an order provided for preservation of spiritual policy: to this end, from the beginning there were judgement seats or consistories in churches, to examine manners, 
Consistories. Mat. 18.18.  and punish vices: and bear rule in exercising the office of the keyes*. Paul calleth them governments 
* 1 Cor. 12.22. Governments. joh. 20.23. Mat. 16.19. The preaching of the word. . Furthermore, that power of the keys hath two parts principally. The one consisteth in preaching the Gospel*, which is properly not so much power as a ministery, if we respect men. For Christ hath given this power to his word, whereof men are ministers. We speak not of this now.  
2 The other power of binding and losing is described by Christ*, when he saith, 
What it is to bind and the end.  If any brother hear not the church, let him be to thee as an Heathen or publican. Verily I say unto you, whatsoever ye shall bind, etc. But the church bindeth him whom it excommunicateth: 
What to lose  not that it may destroy him, but that he may repent: It looseth him whom it receiveth to communion or fellowship: because it doth as it were make him partaker of the unity which it hath in Christ jesus. And lest any man contemn the judgement of the church, the Lord doth testify, that it is nothing else but the publishing of his sentence.  
3 Object. All these things lasted but for a time, when as the magistrates were as yet aliens from our religion. 
Discipline is necessary.   
An. This order is always necessary. Because the church doth neither take any thing to herself which is proper to the Magistrate: 
The difference between the magistrate and the church.  neither can the Magistrate do this which the church doth: yea the Magistrate himself must sometimes be chastened, which thing befell Theodosius Caesar.  
4 And surely if any man do thoroughly weigh the words of Christ, he shall plainly see that the state & perpetual order of the church is described there, and not any temporal order.  
5 Furthermore the true use of Ecclesiastical jurisdiction is, 
Use of ecclesiastical jurisdiction.  that offences may be prevented: and if any offence be risen, it may be done away. There be two things to be considered in the use: first, that this spiritual power may be quite separated from the authority of the sword. Secondly, that it be not administered as one man will, 
Discipline separated from the power of the sword. Excommunication is the sharpest censure of the church.  but by a lawful assembly: both things were observed in the purer church. For the holy Bishops did neither use fines nor prisons, but their sharpest punishment was excommunication & that in great necessity, according to the word of God.  
6 Neither was such power in man's hand only, that he might do whatsoever he would, but it did belong to the company of Elders, which was in the church, 
The Senate of the church.  that which the Senate is in the city. Cyprian joined the whole Clergy with the Bishop. And it was an usual custom that the jurisdiction of the church should be exercised by the Senate of elders: whereof there were two kinds: 
Epist. 14. lib. 3. Two sorts of Elders. In. 5. cap. 1. ad Tim. Tyranny of Bishops.  for some were appointed to teach: othersome were only Censors of manners: This ordinance grew out of kind by little & little. In Ambrose his time the clarks alone were Censors*. At length the Bishop did challenged that to himself, which was granted to the church.  
7 Afterward the Bishops committed this charge to their officials: 
Officials.  which in deed differ nothing from profane judges.  
Object. Officials admonish and excommunicate. 
The jurisdiction of officials is ridiculous.   
An. Surely they mock God by this. Some poor man oweth a little money? He is cited: If he appear he is condemned. Being condemned, unless he pay he is admonished. By the second admonition there is a step made to excommunication: if he appear not, he is admonished to come to the court: if he make delay, he is admonished, and forth with excommunicate. I speak nothing of the prays, spoils, briberies, sacrileges, which are gathered thereby.  
8 Such is the popish spiritual jurisdiction. Also they do falsely attribute to themselves the power of the sword: 
Bishops do falsely attribute to themselves. the power of the sword.  because it is not exercised upon men's consciences, and Christ also forbade that*.  
Object. Moses had both together.  
An. First, that was done by a rare miracle. secondly it did but last for a time: 
Mat. 20.25.  for when there is a certain form appointed by God, the civil government is left to him: he is commanded to resign the priesthood to his brother.  
9 Object. By this means the glory of Christ doth flourish as it is worthy, 
The priesthood is resigned to Aaron.  and in the mean season the Bishops are not too much called away from that which their calling requireth.  
An. As touching the first Christ saith*, Kings of the nations and Princes reign over them, but you shall not be so: and in an other place*, 
Mat. 20.23. Luk. 22.25. Luk. 12.14.  Who made me a judge or a divider among you? As touching the other they are not more excellent than the Apostles, who did not think it meet for them to serve tables, 
Act. 6.2.  having forsaken the word of God*.  

Act. 6.2.  10 Neither is it to be doubted, but that Bishops went thus far beginning with a very little: but they have lifted up themselves with subtlety & crooked crafty means, and that privily. In times past if any controversy did happen, 
A laudable custom.  the godly committed the judgement thereof to the Bishop, because they did not doubt of his uprightness. This was praise worthy, 
jurisdiction was made of voluntary judgements  but these men made an ordinary jurisdiction of voluntary judgements. When cities & countries were shortly after brought into divers straits, they fled unto the patronage of Bishops: these men of patrons, became lords.  
11 Although the Bishop of Rome being not content with their kingdoms, laid hands upon the Empire, 
Lib. de. consid. 2.  who as Bernard saith*, had need of a weedhooke, not of a sceptre.  

Epist. 5 lib. 2. Gregory.  12 Gregory called the Emperor most noble Lord, and himself his unworthy seruant*.  
13 Neither are five hundred years yet past, when as the Bishops were in subjection to princes: neither was the Pope created without the authority of the Emperor. 
Henry the Emperor sold holy things. Hildebrand brought the Emperors in subjection to him. Constantinus. Increase of the Papacy.  The Emperor Henry the 4. of that name, who sold holy things, gave occasion to Gregory the seventh, to alter this order. At length Hildebrand who called himself Gregory the seventh, made also the emperors subject to him.  
Object. The West Empire was given to the Pope by Constantine.  
An. That is a false starting hole, under colour of donation.  
In the mean season the Popes ceased not sometimes by fraud, sometimes by treachery, sometimes by weapons to invade other men's dominions: also they brought the city itself which was at that time free under their power: until they came to that power, which they do now enjoy.  
15 To jurisdiction is annexed freedom. 
Freedom annexed to jurisdiction.  For they think it an unmeet thing, if in personal causes they answer before a civil judge, and they suppose that both the liberty & also the dignity of the church consisteth in that, if they be exempted from common judgements and laws.  
Object. If any question of faith were handled or any such question as did properly appertain to the church, the hearing thereof was referred to the church.  
16 An. By this exception holy men sought nothing else, but that Princes which were not religious might not with tyrannical violence and lust hinder the church in doing her duty. For they did not disallow it, if sometimes Princes did use their authority in Ecclesiastical matters, so this were done to preserve the order of the church, and not to disturb it. Therefore they do evil to challenge to themselves freedom.   

CHAP. XII. Of the discipline of the church, whose principal use is, in censures and excommunication.  
1 FURTHERMORE, 
The division.  that we may the more easily understand Ecclesiastical discipline, which dependeth upon the power of the keys, and spiritual jurisdiction, let us divide the church into the clergy and the common people. Let us speak first of common discipline, under which all men must be: then we will come to the clergy, which have their proper discipline.  
2 The first foundation of the church, is, that private admonitions do take place: that is, if any man do not his duty willingly, that he suffer himself to be admonished: 
The degrees of common discipline. Private admonition.  and that every one study to admonish his brother when need is. Especially let the Pastors be diligent herein, whose duty it is to preach to the people, and to exhort through every house*. If any man refuse admonitions, and despise two or three witnesses: 
Act. 20.20.  and if he continue stubborn, let him be banished out of the company of the faithfull*, 
Mat. 18.15.17.  as a contemner of the church.  

Excommunication.  3 But because he entreateth there of secret faults we must put this division, that some sins are private, and some public. Christ speaketh of the former, 
Division of sins. Mat. 18.15. 1 Tim. 5.20. Gal. 2.14.  Reprove him between him and thee alone*. Paul saith concerning open sins, Reprove him in presence of all men*: that the rest may fear. He himself followed this last in Peter*. Therefore in secret sins let us proceed according to the degrees which Christ setteth down: 
Another distinction of sins.  in manifest sins, let us strait way proceed unto the solemn rebuking of the church.  
4 Let this be also another distinction. Of sins some are defaults, some heinous offences: for these latter Paul useth a more sharp remedy in the incestuous person of Corinthus*: because he doth not only in words chasten, but with excommunication punish him.  
5 And there be three ends whereto the church hath respect in such corrections, 
Ends of correction.  and in excommunication. The first is that they may not be named among christians which lead a wicked life, as if the holy church were a conspiracy of wicked men*. 
Col. 1.24.  The second that good men may not be corrupted with the continual company of the wicked*. 
1 Cor. 5 6.11.  The third is, that those men themselves, being confounded with shame, 
2 Thess. 3.14.  may begin to repent of their filthines*.  
6 These ends being set down, it remaineth that we see how, and after what sort the church doth execute this point of discipline, 
The division of sins. Public. Private Stubborness. Heinous offences. defaults  which consisteth in jurisdiction. First of all let us retain that division of sins, that some are public and some private. The former kind doth not require these degrees which Christ reckoneth up. In the second sort, they come not to the church, until stubbornness come. When it is once come to knowledge, then must we observe the other division between heinous offences & defaults. In lighter offences there must a light and fatherly chastisement be used. But heinous offences must be chastised with a more sharp remedy: 
1 Cor. 5.5.  as by depriving of the supper, until the sinner do testify his repentance*. This order did the old and better church observe, when lawful government was in force. 
Let Princes submit themselves to discipline.   
7 So far of was it that any was exempted from this discipline, that the Princes did submit themselves together with the common people, to abide & bear it. And it is meet that the sceptres of all princes be made subject to Christ's crown. So Theodosius was deprived by Ambrose of the right of the communion*. 
Am. lib. 1. Epist. 3. in orat. funeb. Theo.  This is a lawful proceeding in excommunicating of a man, if not the elders alone do that apart, but the Church knowing and approving the same.  
8 And such sharpness becometh the church as is joined with the spirit of meekness, that he may not be swallowed up of sorrow which is punished*. 
2 Cor. 2.7.  For by this means a remedy should be turned to destruction. 
A caveat. Sharpness of the men of old.  For when as they enjoined a sinner penance to endure for 7. 4. 3. years, or during his whole life: what could follow thereupon, but either great hypocrisy, or great desperation?  
9 All things must be tempered with love and courtesy. 
All things must be temperate with courtesy.  Neither is it for us to blot out of the number of the elect excommunicate persons, or be out of hope of them as if they were already damned. We may indeed count them strangers from the Church, and therefore from Christ: but yet only during that time wherein they continue divorced.  

The difference between excommunication and cursing.  10 For there is this difference between excommunication and accursing that accursing doth give over a man to eternal destruction, taking away all pardon: this that is excommunication doth rather punish manners. There is either rare or none use of accursing. Though the Church do not suffer us to keep company with excommunicate persons, yet we must strive, and labour to bring them to better fruit, 
2 Thess. 3.15.  that they may return to the fellowship of the Church*: lest we fall straightway from discipline to butchery.  

To departed from the church. Lib. 2. cont parm cap. 1.  11 This is also especially required to the moderating of discipline, which Augustine disputeth against the Donatists*, that neither private men, if they see vices not diligently corrected by the council of Elders, depart from the Church, or that the Pastors themselves, if they cannot purge all things which need redressing, 
What pastor is free from the curse.  do not therefore cast from them their ministery, or disturb the whole church with unaccustomed sharpness. For whosoever doth either by rebuking amend what he can: or excludeth that which he cannot amend, saving the bond of peace: or doth disallow with equity, and support with steadfastness that which he cannot exclude: he is quit and free from the curse.  
12 And this doth he say, because of the Donatists, which when they saw vices in the churches, which the Bishops did reprove with words, but not punish with excommunication, they did cruelly inveigh against the Bishops, 
We must not make any schism. The schism of the Anabap.  and did divide themselves from the flock of Christ with a wicked Schism. So at this day the Anabaptistes.  
13 Augustine doth principally commend that one thing, if the infection of sin invade the multitude, than the sharp mercy of lively discipline is necessary. For saith he, 
Epist. 64. Note.  even purposes of separation are vain, pernicious, sacrilegious: because they are wicked and proud: and do more trouble the good weak ones, then amend the stout evil ones.  
14 The other part of discipline, 
The second part of Discipline concerning fasting.  consisteth therein, that as times shall require, the pastors exhort either to fasting, or solemn prayer, or to other exercises of humility, repentance and faith, for which there is neither time, nor manner, nor form prescribed in the word of God, but it is left to the judgement of the church: the observation of this point also, as it is profitable, 
joel 2.16. Act. 13.3.  so it was used in the old church in the time of the Prophets and Apostles*.  
15 Let lawful fasting have three ends. For we use the same either to bring down the flesh: 
The ends of fasting.  or that we may be better prepared to prayers, or that it may be a testimony of our humility before God. The first end is fit for private fasting. The second is common to both, and the third likewise. 
When a fast must be bidden.   
16 Therefore so often as we must make prayer to God for any great matter, it were expedient to proclaim a fast when we bid prayer. So when the men of Antioch did lay hands on Paul & Barnabas, they join fasting with prayer 
* Luk. 2 37. . 
Act. 13 3.  Such was the fast of Anna the Prophetess, of Nehemias' 
* Nehem. 1.4. , and others,  
17 Again, if either pestilence, or famine, or war begin to range, or if any calamity hang over any country, it is the duty of the Pastor to exhort the church to fast, 
joel. 2.15. joh. 3.5.  that it may humbly beseech the Lord to turn away his wrath. We may readily gather out of the words of joel, that the people of Israel did that*.  
Object. It is an outward ceremony, which together with the rest had an end in Christ.  
An. Yea it is even at this day also an excellent help for the faithful. 
Mat. 9.15.  Therefore when Christ excuseth his Apostles*, because they did not fast, he saith not that fasting was abrogated, but he assigneth the same to times of calamity, and he joineth the same with mourning.  

Sobriety is most fit for Christians. Fasting consisteth in three things.  18 It is well known that the life of the godly must be tempered with thriftiness & sobriety: but there is beside that another temporal fast, when we diminish somewhat of our accustomed manner of living: this consisteth in three things, in the time, that we come to prayer fasting: in quality, that being content with small fare we avoid dainties: in quantity that we eat more sparingly than we are wont.  
19 But we must always beware that there creep in no superstition. 
Things to be avoided in fasting.  Therefore let us first remember that we must rend our hearts & not our garments*. secondly we must take heed that we count it not a meritorious work. Such was the doting of the Manichees*. 
Lib. 2. de Mor.  lastly, that it must not be strictly required as necessary. For that is to give an occasion to tyranny. 
Manich. cap. 13. & lib. 30. cont. Faustum.   
20 Wherein the men of old did err, and those which brought in the superstitious Lent, and other ceremonies.  
Object. Christ fasted forty days.  
An. He fasted not therefore that he might prescribe others an example: 
What manner fasting Christ's was.  but that by a miracle he might confirm the preaching of the gospel. Neither did he fast often, nor after the manner of men: because he eat no meat for the space of 40. days. 
Exod. 24.18 & 34.28.  But as Moses to establish the authority of the law*. So Christ to begin the gospel. So Elias, to the end the people might know him to be a restorer of the law, 
1 Kin. 19.8.  spent 40 days without meat*. There was also a great diversity in that superstitious imitation, which is in deed a wrongful zeal.  
21 Afterward followed far worse times, and unto the disordered study of the common people was added both the ignorance and also the rudeness of the Bishops, & also lust to reign & tyrannous rigour.  
22 There followeth another part of discipline which appertaineth properly to the clergy. 
The second part of Discipline touching the clergy.  That is contained in Canons, which the old Bishops laid upon themselves & their order, of which sort these are, that no clerk should give himself to hunting, dicing, or banqueting. To these were added the punishments also, where by the very authority of the Canons was established. To this end every Bishop had the government of his clergy committed to him. Therefore were provincial Synods instituted, that those which were negligent, 
Provincial synods. The Emperor alone did gather a general council.  might be made to do their duty. For it was in the Emperor's power only to call a general council. So long as this sharpness did last, the clarks required no more in word at the people's hands, than they themselves did perform in example. Forasmuch as they were straighter to themselves then to the people. All that is so grown out of use, that nothing can at this day be invented to be more unbridled & dissolute than the clergy: & it is grown to such licentiousness, that almost all the world crieth out. Antiquity is buried, only the shadows thereof remain.  

Marriage forbidden.  23 They are therein straight, and unentreatable, that Priests be forbidden to marry: though that be done through wicked tyranny & against the word. Because God hath expressly provided that this liberty might not be infringed *. 
1 Tim. 3.2. Tit. 1.6.  Paul foresaw that such doctrine of devils would be broched*.  

Montanus. Talianes. Eucratites.  Object. Montanus, the Tatians, and Eucratites did condemn matrimony, not we: but we do only exclude the Ecclesiastical order from it.  
An. The prophesy agreeth as well to the Papists, as to the Tatians, because it is all one thing.  
24 Object. The Priest must be distinguished from the common people by some mark.  
An. As the Lord did not foresee that also, in what ornaments the Priests ought to excel: 
1 Tim. 3.2. Siritius called marriage pollution. Ad Epis. Hispantarum ..  notwithstanding he hath placed marriage among the rest of the gifts*, which Siritius the Pope called the defiling of the flesh*.  
25 Object. The levitical Priests, so often as their courses came to minister, must have lain from their wives, that being clean they might handle holy things.  

The difference between the ministry of the Gospel and he levitical.  An. There is not like reason or consideration of the ministery of the gospel, as was of the levitical ministery. For they as figures did represent the holiness of Christ the Mediator, and did shadow it with certain gross draughts. The Ecclesiastical Pastors do not at this day bear this person. Wherefore the Apostle without exception pronounceth that marriage is honourable among all men*. 
Heb 13.4.  Which thing the Apostles did approve by their own examples. 
1 Cor. 9.5.   
26 Neither did the old fathers only tolerate marriage in the order of Bishops, but also it was pronounced in the Nicene Synod, 
Hist. tripart. lib. 2. ca 14.  that lying with a man's own wife was chastitie*.  
27 After this followed the times wherein too superstitious love of single life got the upper hand: & the praises of virginity were song without measure.  
Object. Priests were many times forbidden to marry.  
An. This liberty continued both under the apostles, and also certain ages afterward, 
Single life. Bishops were long time married.  that Bishops might marry: shall we think that unlawful and unseemly at this day, which was used and received then with praise?  
28 Let us conclude that there must be no necessity laid, where the thing is of itself free, and doth depend upon the profit of the Church.   

CHAP. XIII. Of vows, by rash making whereof every man hath miserably entangled himself.  
1 SURELY it is a lamentable thing, that the church, for which liberty was bought with the price of Christ's blood, 
Ecclesiastical tyranny.  was so oppressed with cruel tyranny, and almost overwhelmed with an huge heap of traditions: but the private madness of every man did show that Satan and his ministers had so great liberty granted them by God not without most just cause. Hereby it came to pass, that neglecting Christ, and having grievous burdens laid upon them, by digging ditches and pits for themselves, they drowned themselves more deeply: 
A similitude.  that we see in vows, wherewith they bind themselves as with most strait bonds.  

Lawful vows.  2 Furthermore if we will not err in judging what vows be lawful, and what otherwise: we must consider three things: first, who it is to whom we make our vow. secondly, who we be which make our vows: lastly with what mind we vow. The first tendeth to this end, 
1 To whom the vow is made.  that we think that we have to deal with God: whom our obedience doth so delight, that he pronounceth that all will worshippings though they be beautiful, 
Col. 2.23.  are accursed*. That which is done without faith, which resteth in the word, is sin. Therefore let this be the first caution or provision that we attempt nothing unless we have God to go before us, 
The first caution in vows  and to tell us as it were out of his word, what is good to be done, or unprofitable.  

2 Who we be.  3 In the other let us measure our strength, & behold our vocation, that we neglect not the benefit of the liberty which God hath given us. For he which voweth either that which is not in his power or which is contrary to his calling, is rash: & he which despiseth the bountifulness of God, 
Act 23.12. jud. 11.30 jephtha's vow  is ignorant. Such was the vow of the cutthrotes* of jephthe*, and at this day of the sacrificing Priests, Monks, Nuns, who forgetting their own infirmity, think that they are able to lead a single life.  

3 With what mind.  4 Thirdly it skilleth much with what mind thou makest thy vow if thou wilt have it to be allowed of God. 
4 Ends of vows  Therefore let us direct our vows to four ends: whereof we refer two to the time past, and two to the time to come. To the time passed appertain the vows of thanksgiving, 
Of thanks giving. Gen. 28.20  & the vows of repentance. Of the former we have an example in the tithes which jacob vowed 
* Psal. ●2. 16 & 55.13. & 116 14. . In the old sacrifices of the peace makers. Thus must we understand the Psalms wherein mention is made of vowes*. The second kind shallbe lawfully observed if using a vow, 
The vow of Repentance.  that we may bind ourselves with a straighter bond, we renounce that wickedness into which we were fallen.  
5 The vows which are made for the time to come to tend to this end, 
The vows of the time to come.  partly that we may be made more wary: partly that we may be pricked forward as it were with pricks to do our duty.  
6 Such is the vow made in Baptism, confirmed by catechizing and the receiving of the Supper: whereby, renouncing Satan, we bind ourselves to serve God, that we may obey his holy commandments, and not obey the wicked lusts of our flesh.  
Object. No man doth perfectly obey the Law.  
An The promise which we there make, is joined both with craving of pardon, and also with craving of the help of the holy Ghost. 
Let particular vows be only for a time.  In particular vows the three former rules must be observed. Let them be sober & but for a time: lest if they be continual, thou either pay them with great tediousness, or being wearied with the long continuance thereof, thou be enforced to break them.  
7 Therefore we condemn all superstitious vows: 
Superstitious vows  such as are abstaining from wine and flesh: fasting for certain days: gadding on pilgrimage to holy places and such like.  
8 Yea we see how far Munkish vows are from the true rule of vowing. 
Vows of Monks.   
Object. They were allowed by the public judgement of the Church.  
An. Colleges of monks were in times past as it were seminaries of the Ecclesiastical order, 
Colleges of Monks.  that being brought up there with great hardness and patience they might be called to the office of Bishops. 
A similitude.   

De moribus ecclec. Cath. cap 31. The old munks  9 Augustine doth thus depaint out unto us the form of the old monkery. Contenning, saith he, the enticements of the world being gathered together into a most holy common life, they spend their time together, living in prayers, readings, disputations, swelling with no pride, being troublesome through no stifneckednes, waxing pale with no envy, no man possesseth any thing of his own: none is burdenous to another. They work with their own hands those things wherewith both the body may be fed, & the mind may not be kept back from God. They deliver their work to the Deans, which make an account to one whom they call Father, etc.  
10 Such was the Munkish profession in times past. Our men at this day place the greatest part of their holiness in idleness, which if you take away, where shall that contemplative life be, 
Idleness of monks.  wherein they boast they excel all other men, and draw near to the Angels?  

The order of the perfection of munkerye  11 And yet they vouchsafe their order alone of the title of perfection, & they exempt the same from all callings of God.  
Object. It is not so called therefore, because it containeth perfection in itself, but because it is the best of all to attain to perfection.  

Perfection of monks.  An. Yet that admiration remaineth in the common people, as if the Munkish life alone were the Angelical life, perfect, & clean from all vice. Under this colour they make most gainful markets. 
Gainful markets.   
12 Object. The Munkish life is the way to perfection, because they promise that they will keep the Counsels of the Gospel touching love of enemies, 
Mat. 5.44. A commandment concerning the loving of our enemies.  touching not desiring of revenge*, etc. whereto Christians are not commonly bound.  
An. Such Counsels are very commandments, which all Christians must obey.  
13 Object The Lord said to the young man, If thou wilt be perfect, sell all that thou hast, and give to the poore*. We do that. 
Mat. 19.21.   
An. If the sum of perfection be placed in this, what meaneth that which Paul teacheth, that he which shall give all that he hath to the poor, is nothing unless he have love*? 
1 Cor. 13.3.   
Object. This is the principal work of perfection, but not the only work thereof.  
An. Paul maketh love the only bond of perfection*, without any renouncing of goods. 
Coll. 3.13.   
14 Object. The Munkish profession is a form of a second baptism, because they renounce the world, to live holily.  
An. As many Monasteries as there be at this day I say there be as many conventicles of schismatics, 
Conventicles of schismatics  who troubling the order of the Church, are cut of from the fellowship of the faithful, 
franciscans.  that they may more freely give themselves to pleasure. Such are at this day the Benedictines, franciscans, Dominicanes, etc.  
15 By this comparison of the old and new monkery it appeareth sufficiently, 
monks.  that our could monks falsely pretend the example of the primative Church, for defence of their profession: 
A similitude.  for as much as they differ no less from them then apes from men.  
16 It is an excellent thing to play the Philosophers in secret: but it is not a point of christian meekness to fly as it were into a wilderness, through hatred of mankind, and also to forsake their offices which the Lord hath especially commanded.  
17 Now therefore we see of what sort the vows be, 
Vows of monks.  whereby Munks are admitted and entered at this day into this excellent order. First because they institute a new worship to deserve withal, I conclude upon that which goeth before, that whatsoever they vow it is an abomination before God. secondly because they invent to themselves a new kind of life, without any beholding of the calling of God, I say that it is rashly done & therefore unlawful. Furthermore forasmuch as they tie themselves to wicked worshippings, I avouch that they are not consecrate to God, 
Deut. 32.17. Psal. 116.37.  but to the devill*. The same must we say of perpetual virginity, which they promise to God, whereas it is not in our power.  

The vow of virginity. Mat. 19.11.  Object. We make this vow trusting only to the grace of God.  
An. Whereas it is not given to all*: & those are with open voice cited to marry, to whom power to contain is denied: it is not for us to conceive hope of an especial gift.  

1 Cor. 7.9.  Object. It hath been observed time out of mind, that those should tie themselves with the vow of continency, 
The vow of continency.  which would wholly dedicate themselves to the Lord.  
An This custom was ancient: it is not therefore blameless: moreover it was lawful for those to marry which could not continue. Which thing is not permitted at this day.  
18 Object. Vowing was used in the Apostles time: because Paul saith that the widows which being once received into the public ministery did marry, did deny their first faith*. 
Vow of widows. 1 Tim. 5.12   
An. The widows which were at that time received to the public ministery were about threescore years of age, they laid upon themselves the condition of perpetual single life: if they should afterwards marry, that did easily come to pass which Paul saith, that casting from them shame, they became more insolent, then became Christian women. Therefore first they professed single life, so far as the necessity of their function did bear. Secondly it was even then better for them to marry then to burn. Thirdly they had already showed a token of their aged continency.  
19 And Deaconesses were made not to delight God with singing & with mumbling not understood, 
The office of Deaconesses.  and to lead the rest of their life in idleness which Popish nuns do: but that they might do to the poor the public ministery of the Church, that they might wholly apply themselves to the duties of love. Thereupon I conclude with Paul, that it is wickedness that women should be received to vow continency before they be threescore years of age.  
20 Therefore let us conclude that as unlawful vows & not rightly made, 
Vows rashly made must be reversed.  are of no reputation with God, so ought they to be void with us. For it is an absurd thing that we should be driven to perform those things, which God doth not require at our hands. Therefore vows rashly made do not only not bind, but they must necessarily be reversed & disannulled.  
21 Therefore when they forsake the Munkish life, and take in hand some honest kind of life, they are unworthily accused of breach of faith & perjury, because they have broken the knot which could not be loosed (as it is commonly believed) whereby they were bound to God & the Church. But it is no bond when God doth abrogat & disannul that which man confirmeth. 
Note.    

CHAP. XIIII. Of the Sacraments.  
1 BEside the preaching of the word there is an other help for our faith in the sacraments, which is of like sort. And a Sacrament is an outward sign, whereby the Lord doth seal up in our consciences the promises of his good will, 
What a sacrament is.  to support the weakness of our faith: and we on the other side testify our godliness as well before him and the Angels, as before men. Augustine calleth it a visible sign of an holy thing.  
2 The men of old used this word in that sense. For so often as the old interpreter would translate into Latin the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially where mention was made of holy things, 
Eph. 1.9. &. 3.2. Col. 1.26.  he translated it Sacramentum.  
3 By this definition we understand that a Sacrament is never without a promise going before it, but that it is rather annexed thereto as an appurtenance, to this end that it may confirm the promise itself, and may establish and make sure the same to us. Of which mean God forseeth that our ignorance and slowness first, and secondly our weakness stand in need. 
A medicine for our infirmity and ignorance. A similitude.  For the weakness of our faith is so great, that unless it be underpropped on every side, it is strait way shaken and doth forthwith faint.  
4 This is that which they say commonly, that Sacrament consisteth in the word preached & understood, and the external sign.  
Object. It is enough if the priest do only recite the form of consecration even in Latin, before men unlearned.  

Homil. in. joh. 13.  An. Augustine saith otherwise that the word being added unto the element doth make a Sacrament, not because it is spoken, but because it is believed. This is the word of God which we preach, 
Rom. 10.8. A popish dilemma.  sayeth Paule*.  
5 Object. Either we know that the word of God which goeth before the Sacrament is the true will of God, or else we know it not. If we know it, we learn no new thing out of the Sacrament. If we know it not, the Sacrament shall not teach us that, whose force consisteth in the word.  
An. Seals which are hung upon public acts, 
Seals confirm writings. A similitude.  being received alone are nothing worth, being hung upon parchment they confirm that which is written. So the Sacraments have this peculiar thing above the word, that they are more fit to stay up our faith, seeing they do lively represent unto us the promises, depainted as it were in tables.  
6 Object. That which is earthly and bodily can not confirm that which is heavenly and spiritual. 
Whether a bodily thing can confirm that which is spiritual.   
An. Earthly Sacraments do not confirm the spiritual truth, but us which are carnal.  
7 Object. They be not testimonies of the grace of God, because they are given to the wicked also, 
The Sacraments do not give grace to the wicked.  who notwithstanding do never a whit more feel thereby that God is favourable to them.  
An. Grace is offered, but they refuse it by their want of faith.  
Object. If faith be good, it can not be made better. For there is no faith but that which doth firmly lean upon the word of God.  
An. None of the sons of men shall ever attain to such perfection of faith, but that he ought rather to pray with the Apostles, to have his faith increased*, and to have his want of faith holpen*. 
Luk. 17.5. Mar. 9.14. Act. 8.37.   
8 Object. Philip answered the Eunuch*, that he might be baptised, if he did believe with all his whole heart. Therefore he would have his faith to be perfect.  
An. To believe with the whole heart is not to believe perfectly, but heartily & with a sincere mind to embrace Christ? so David, with my whole heart have I sought thee*, I will confess to thee with mine whole hart*. 
Psal. 119.10 Psal. 12.3.   
Object. If faith be increased by the Sacraments, the holy Ghost is given in vain, whose work it is to begin, maintain, and finish faith.  
An. For one benefit which these men set forth, we consider three. First the Lord teacheth us by his word: Secondly he confirmeth us by the Sacraments: Last of all he enlighteneth our minds by the light of his holy Spirit, and he setteth open an entry into our hearts for the word and Sacraments: 
The confirmation of faith.  which should otherwise only sound in our ears, and be present before our eyes, but not move our inward parts.  
9 Therefore the ministery of the confirmation, and increase of faith, is so assigned to the Sacraments, 
The inward Master doth make the Sacraments effectual. A similitude.  that in the mean season all this proceedeth from the holy Ghost. If that inward master be wanting, the Sacraments can do no more in our minds, then if either the brightness of the Sun should shine to the blind eyes, or if a voice did sound in deaf ears.  
10 For lest the word should sound in our ears in vain: and lest the Sacraments should be present before our eyes in vain, the Spirit showeth that it is God, which speaketh to us there, he mollifieth the hardness of our hearts, and frameth it unto that obedience, which is due to the word of Cod.  
11 For like as seed, if it should fall in a barren plot of the field, 
A similitude.  doth but die: but if it be sown in arable land well tilled, and manured, it will bring forth fruit with gain: So the word of God, if it shall hit upon an hard neck, it waxeth barren, as being sown in sand*: 
Mat. 13.4. jer. 8.15.  if it get a soul manured with the hand of the heavenly Spirit, it will be most fruitful.  
12 Yet the Sacraments are so said truly to confirm our faith, that many times when the Lord will take away the confidence of the things promised, he taketh away the Sacraments themselves, which we may see in Adam*, and the Ephesians 
* Eph. 2.12. . 
Gen. 3 22.   
Object. The glory of God is so far diminished as it is derived unto creatures, to the which so great power is given.  
An. God useth the instruments which he seethe to be expedient, that all things may obey his glory: but we place no power in creatures.  
13 Object. Sacraments are only signs whereby we are distinguished from profane men.  
An. Sacraments are indeed sure testimonies of our faith before men, but this is the chiefest thing that they serve for our faith before God.  
14 In the mean season let us beware that we weaken not the force of the Sacraments, and quite overthrow the use thereof: Secondly that we do not imagine certain hidden powers to be in the Sacraments, 
We must take heed of three steep downs. The Sacraments do not give grace.  which we can no where read to be given them of God.  
Object. The Sacraments do justify & give grace, so we put not in the bar of mortal sin.  
An. Such doctrine is devilish, when as it promiseth righteousness without faith: Secondly, because the minds of men do rest rather in this spectacle of a bodily thing, then in God himself.  
15 Also we must beware that we traslate not that to the one, which is proper to the other. The truth is contained indeed in the Sacraments, but they are not so linked together but that they may be separate. 
The Sacraments work that which they figure only in the Elect.  Therefore the thing must always be distinguished from the sign. For the Sacraments work that which they figure only in the elect: For Christ is received by faith alone.  
16 Quest. Do then the wicked bring that to pass by their unthankfulness, that the ordinance of God is void, and doth come to nothing?  
An. Augustine answereth: if thou receive it carnally, it ceaseth not to be spiritual, but not to thee*. 
Hom. in. joan. 26   
17 For there is none other office of the Sacraments, then of the word of God, which is to offer to us Christ, and in him the treasures of the heavenly grace: but they profit us nothing unless they be received by faith: which is to us as the mouth of a vessel, to receive liquors, and graces of the holy Ghost. 
Faith is like the mouth of a vessel. Sacraments put for all manner signs   
18 Furthermore the word Sacrament doth generally comprehend all signs, which God did ever command men to use, that he might assure them of the truth of his promises. Those he would have to be extant sometimes in natural things, as when he gave Adam the tree of life to be a pledge of immortalitie*: 
Gen. 2.17. & 3.3.  and the rainbow to Noah and his posteritie*. Sometimes he gave them in miracles: as when he showed Abraham light in a smoking oven 
* Gen. 9.13. : when he wet the fleece with dew, 
Gen. 15.17. jud. 6.37.  all the ground being dry, to promise victory to Gedeon*.  
19 But we entreat properly of the Sacraments which God would have to be ordinary in his church, to nourish his children in one faith and the confession of one faith. For Augustine saith*, men can be congealed together into no name of religion, either true or false, unless they be knit together by some fellowship of visible Sacraments.  
20 And these also have been diverse according to the diverse respect of time. For Circumcision was granted to Abraham*, whereto purifications and sacrifices were afterward added*. 
Lib 9 contra Faust. manich cap. 11. Gen. 19.20. Diversity of sacraments. levit. 1.2.  Christ gave to the Church Baptisme*, and the Supper*. I speak not of laying on of hands: because it is not ordinary, neither doth it agree to all.  
21 Circumcision was granted to Abraham for a seal of the righteousness of faith 
* Mat. 28.19. Mar. 26.26. Rom. 4.11. Heb. 9.1.14. Heb. 4.14.  purifyings were testimonies of their washing in Christ*. Sacrifices did promise the satisfaction of the Mediator.  
22 Baptism doth witness to us that we be washed by the blood of Christ, the Supper that we are redeemed: these two are found in Christ, who came in water and bloud*, that is, 
1 joh. 5.6.  that he might purge & redeem.  
23 But the Fathers did eat the same meat which we eat, & drunk the same drink which we drink namely Christ*. 
1 Cor. 10.3.   
Object. The Sacraments of the old Law did shadow grace: those of the new do give it being present.  
An. Who dare make void that sign, which gave to the jews the true communion & partaking of Christ?  
24 Object. The outward Circumcision is nothing with God, neither doth it give any thing*. 
Rom. 2.25.   
An. So it is, if the truth itself be wanting. Which might also be said concerning Baptism, by good right. For God regardeth not the outward washing*, unless the mind be inwardly purged. 
1 Cor. 10.5.   

1 Pet. 3.21 Col. 2.17.  Object. Paul doth utterly contemn Circumcision made with hands, when he compareth it with the Circumcision of Christ*.  
An. Paul disputeth in that place against those which required Circumcision as necessary, whereas it was abrogat. Therefore he admonisheth the faithful that omitting the old shadows, they stay in the truth. And he proveth that Baptism is the same to Christians, which Circumcision was to the men of old time.  
25 Object. All the jewish ceremonies were shadows of things to come. The body is in Christ*.  

Heb. 7.8.9.10. What the jewish ceremonies did profit the jews.  An. Paul did not therefore make the ceremonies shadowish, because they had in them no sound thing, but because the fulfilling thereof did after a sort hang in suspense until the giving of Christ. And also though they shadowed Christ being absent, yet he uttered inwardly to the faithful the presence of his power.  
Object. Christ distinguisheth the Supper from Manna even in respect of the efficacy.  
An. He hath to deal with those which thought that Manna was nothing else but the meat of the belly: 
The comparison between Manna and the Supper.  he saith that he giveth better meat, which feedeth the souls unto the hope of immortality.  
26 Furthermore the Sacraments of both Laws being diverse indeed in signs, but equal and like in very deed and efficacy, do testify that the fatherly good will of God, and the grace of the holy Ghost are offered to us in Christ, but our Sacraments do this more plentifully and plainly: there is in both the same giving of Christ.   

CHAP. XV. Of Baptism.  
1 Baptism is a sign of our entering, 
What baptism is.  whereby we are admitted into the society of the Church, that being engrafted into Christ, we may be reckoned among the children of God. 
A double end.  Furthermore it is given us of God to this end: First that it might serve for our faith with him: Secondly for our confession before men. Baptism bringeth three things to our faith: First that it may be a sign of our purging, like to a certain sealed charter, whereby he confirmeth to us that all our sins are blotted out. 
Faith.   
2 In this sense must we understand that which Paul writeth: that the Church is sanctified by Christ her spouse, and washed with the washing of water in the word of life*, and in another place: 
Eph. 5.26. Tit. 3.5. 1 Pet. 3.21  that we are saved according to his mercy, by the washing of regeneration*.  
3 Object. Baptism is only given for the time past, so that we must seek other new remedies for our new falls into which we fall after Baptism.  
An. At what time soever we be baptised, 
We be washed by Baptism for our whole life  we be once washed for all our life time, and also purged. For the purity of Christ, which is offered to us therein, is always fresh.  
Object. Hereby men take liberty to sin in time to come.  
An. This doctrine is delivered to those only, who after they have sinned, being weary, do groan under their sins, that they may have wherewith to lift up and comfort themselves again, lest they fall into despair.  
Object. Christ is made to us a propitiation for remission of sins going before*.  

Baptism is the Sacrament of Repentance.  An. In that place Baptism is not handled but repentance. Therefore so often as being wounded with the searing iron of conscience I shall turn unto God, my sins shall be forgiven me.  
Object. By the benefit of repentance, and the keys, we obtain remission after Baptism, which at our first regeneration is given us by Baptism alone.  
An. Baptism is the Sacrament of repentance. But if this be commended to us during our whole life, the force of Baptism ought also to be extended unto the same ends.  
5 It bringeth also an other fruit, because it showeth to us our mortification in Christ, and new life in him. 
Rom. 6.3.  For as Paul saith, we are baptised into his death, that we may walk in newness of life.  
6 Our faith receiveth this third fruit, because it doth surely testify to us that we are not only engrafted into the death & life of Christ, but also that we are so united to Christ himself, that we are partakers of all his good things. Therefore he did dedicated and sanctify Baptism in his own bodie*. 
Mat. 3.13.  And we are baptised in the name of the Father, & of the Son, 
The form of Baptism.  and of the holy Ghost: because we obtain the cause both of our purging, and also of our regeneration in the Father, in the Son the matter: in the Spirit the effect.  
7 Object. The Baptism of john was one, the Baptism of the Apostles another.  

Of the Baptism of john and the Apostles.  An. diverse hands do not make the Baptism diverse: but the same doctrine showeth that it is the same: both did baptise to repentance, & remission of sins.  
8 Object. There were more plentiful graces of the Spirit shed forth after the resurrection.  
An. This appertaineth nothing to make the diversity of Baptism.  
Object. They are baptised again by Paul which had once received the Baptism of john*. 
Act. 19.3.5.  Therefore the Baptism of john was only a preparation. 
Baptism put for the gift of the holy ghost   
An. Baptism is taken in that place for the gifts of the holy Ghost, which the faithful received by the laying on of hands, as else where oftentimes.  
Object. john said that he did baptise with water but Christ should come, who should baptise with the holy Ghost and with fire*. 
Mat. 3.11.   
An. He did not compare Baptism with Baptism, but his person with the person of Christ, he was the minister of the water, but Christ the giver of the holy Ghost.  
9 These things which we have spoken both concerning mortification, and also touching washing, were figured to the people of Israel in the sea, and the cloude*. 
1 Cor. 10.2. Exod. 14 21. A figure of mortification. Num. 9.14.  Mortification was shadowed when he delivered them out of the cruel hand of Pharaoh. In the cloud there mass a token of their purging*.  
10 Object. By Baptism we are loosed from original sin, and we are restored to the same purity of nature, which Adam had before his fall.  
An. Therein we must note two things: First that that damnation which very infants bring with them from their mother's womb, having the seed of sin included in them, is taken away: whereof they have a testimony in their Baptism.  
11 The other is that this perverseness doth never cease in us, but doth continually bring forth new fruits of sin, which are called the works of the flesh*. 
Gal 5.19. Works of the flesh.  Those make us guilty of the wrath of God. Therefore we are baptised into the mortification of the flesh, which we follow daily, but it shall be perfected when we shall departed this life and go to the Lord.  

Rom. 6.14.  12 Hereupon Paul exhorteth the faithful that they suffer not sin to reign in their members*. Therefore he is enforced to cry out with mourning, O wretch that I am, who shall deliver me from this body that is subject to death? 
The 2 end   
13 The second end of Baptism consisteth therein, that it may serve for our confession before men. For it is a mark whereby we do openly profess that we would be reckoned among the people of God: whereby we testify that we agree in one religion with all Christians: and whereby finally we do make public profession of our faith: that not only our hearts may breathe out the praise of God, but our tongs also and all members of our body may sound out the same with such significations as they can.  

Faith an instrument.  14 And the means to receive those things which the Lord promiseth us in Baptism, is faith: that we may believe that it is God that speaketh by the sign, which purgeth us, washeth us, maketh us partakers of the death of Christ: 
What things are given in Baptism.  which taketh away the kingdom of Satan: weakeneth the strength of concupiscence, and causeth that having put on Christ, we are counted the children of God.  
Quest. If sins be not washed away by the force of Baptism, why did Ananias say to Paul, that he should wash away his sin by Baptisme*? 
Act. 9 17.   
An. Namely that by the sign of Baptism Paul might be certified, that his sins were forgiven.  
16 Furthermore if we receive the Sacrament as from the hand of God, from which it came, we may thereby gather, that there is nothing added thereto, or taken therefrom by his worthiness, by whose hand it is delivered. Yea when circumcision was corrupt with many superstitions, yet it ceased not to be counted a sign of grace. Neither was circumcision iterated under josias and Ezekias.  
17 Object. That faith of ours which hath followed baptism certain years, doth sufficiently show that baptism was void.  
An. The promise was always true, but our unbelief did let that it had not then the effect: 
Rom. 3.3.  because though men be liars, & unfaithful, yet God ceaseth not to be true.  
18 Object. Paul baptised again those whom john had baptized*. 
Act. 19.3.5.   
An. We have already said that the baptism is taken in that place for the visible graces of the spirit which were given by laying on of hands*. 
Act. 15. & 11 16.   
19 As touching the outward sign, let us follow the natural institution of Christ, 
Popish additions.  casting far from us those Popish additions, blessing, breathing, salt, tapers, chrism, and such like deceits of Satan. Therefore let him that is to be baptized be represented in the company of the faithful, 
The form of Baptism.  the whole church being witness beholding him, and praying for him: let him be offered to God: let the confession of faith be recited: let the promises be repeated which are contained in Baptism: 
How one that is to be instructed aught to be baptised.  let the instructed be baptized in the name of the father, of the son, & of the holy ghost: at length let him be dismissed with prayers and thanksgiving.  
20 It is also appertinent to the matter to know this, that it was done amiss, 
Let not private men baptise.  if private men do usurp the administration of Baptism. For as well the distribution of this, as of the supper, is a part of the Ecclesiastical ministery.  
Object. If he which is sick disease without baptism, he is in danger to be deprived of the grace of regeneration: 
August. lib. contra. Epist Parm. 2. cap. 13.  therefore if necessity constrain, and if a lay man or a woman baptise, it is either no fault, or a fault veniall*.  
An. God pronounceth that he doth adopt our infants to be his, before they be borne, when as he promiseth that he will be our god, 
Gen. 17.7.  & the God of our seed after us*. Therefore salvation consisteth in the promise, which may be fulfilled without Baptism: as in the people of Israel, which died before circumcision.  
21 Object. It was an ancient custom.  
An. It was not therefore to be praised. Epiphanius doth upbraid Martion, for granting licence to women to baptize*: and in an other place he teacheth that the holy mother of Christ was not suffered to do it.  
22 Object. The Angel of God was pacified after that Sephora having taken a stone, 
Lib. contr. Her. 1. Note. Exod. 4.25. Sephora circumcised.  did circumcise her sonne*.  
An. God did not therefore approve her fact: Otherwise we might say that the worshipping which the Gentiles which were brought from Assyria raised up, did please God, because the beasts ceased to afflict the people. secondly, that which is particular, ought not to be made an example. Therefore let us conclude that the Sacrament like to a seal, doth not make the promise more effectual, as being of itself weak, but doth only confirm the same to us. 
Contempt of the sacraments must be fled  Therefore if in omitting the sign there be neither sluggishness, nor contempt, nor negligence we are safe from all danger.   

CHAP. XVI. That baptizing of infants doth very well agree both with the institution of Christ, and also with the nature of the sign.  
Object.  
1 BAPTISING of infants is grounded upon no institution of God, but it is brought in only by the boldness and curiosity of men, and afterward rashly used through foolish facility.  
2 An. The force of baptism dependeth upon the promise: 
The force of Bap: dependeth upon the Promise.  therefore we may not deny the sign to those, to whom the things are given which are there represented.  
3 Moreover if God made infant's partakers of circumcision, because the promise was made to Abraham & his seed*: 
Gen. 17.10. Circumcision and Bapt: are all one  why shall we not say the same of Baptism, seeing it is instituted for us in steed of circumcision? For as Christ is the foundation of baptism, so likewise of circumcision.  
4 There is the same promise in both, namely of the fatherly favour of God, of remission of sins, 
1 The promise.  and of eternal life. The thing figured is all one, namely regeneration.  
5 But and if the covenant made with Abraham, 
2 The thing figured.  remain firm and steadfast, it doth no less belong to the children of Christians at this day, 
Why Infants are to be baptised.  than it did appertain under the old testament unto the children of the jews. And they are partakers of the thing signified, why shall they be excluded from the sign? If they have the truth, why shall they be put back from the figure?  
Object. There was a certain day appointed for circumcision.  
An. Therefore we have greater liberty. And God will have infants to be received into his covenant, what more will we have.  
6 Wherefore the children of the jews were called the holy seed: because being made partakers of that covenant, they were distinguished from the children of the wicked*: 
Gen. 17.12.  and even by like reason the children of christians are accounted holy, yea although they be the issue but of one faithful parent & they differ from the unclean seed of the idolaters*. 
1 Cor. 7.4.   
7 Wherefore the Lord jesus doth meekly embrace the infants, which were brought to him, chiding his disciples which went about to keep them from him: forasmuch as they led away those to whom the kingdom of heaven did belong, from him thorough whom alone the entry standeth open into the kingdom of heaven*. 
Mat. 19.13.   

What agreement there is between Baptism and the embracing of Christ.  Quest. What agreement hath Baptism with this embracing of Christ?  
An. Because Baptism doth convey us unto Christ, whom embracing by faith we have the kingdom of heaven. Which thing he doth afterward testify in deed, when as he commendeth them afterward to his father. If the kingdom of heaven be theirs: why shall the sign be denied them?  
Object. Christ saith, Suffer little ones to come: therefore they were in age and good big ones.  
An. But they are called by the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words the Grecians signify those young infants which hang upon their mother's breasts. 
To come put for to have access.  Therefore to Come is put for to have access.  
Object. The kingdom of heaven is not given to infants, but such as they be: because it is said, To such, not to them.  
An. When he commandeth that infants be suffered to come unto him, nothing is more plain than that he meaneth very infancy.  
8 Ob. We can no where find that even one infant was baptised by the hands of the Apostles.  
An. So often as mention is made of some family that was baptized*, 
Whether the Apostles did baptise infants Act. 16.15.32.  and infants are not excluded who will reason thence that they were not baptized? By the very same reason women should be forbidden to come to the Lords supper.  
9 Quest. What fruit cometh by this observation either to parents or to the infants, which are dipped in the holy water?  
An. Faith is helped by an excellent comfort. 
The fruit of the Baptism of Infants.  The promise is confirmed to a thousand generations.  
Object. The promise is sufficient to confirm the salvation of our children.  
An. It seemed otherwise to GOD, who as he knoweth our infirmity, 
What baptism doth profit children.  would bear so much in this matter with it. Therefore let those which embrace the promise, offer their children to the church to be signed with the sign of mercy. Children reap this profit, that being engrafted into the body of the church, they be somewhat the more commended to the other members. secondly when they be grown up, they are thereby pricked forward not a little, to the earnest study of worshipping God. Last of all God will punish it, if any man despice or disdain to have the child dipped in the sign of the covenant. 
The arguments of the adversaries against baptizing of Infants.   
10 But let us examine the arguments of our adversaries. First they hold that the signs of Baptism and circumcision differ much for divers things are signified: the covenant is altogether divers: neither have the children the same names.  

Circumcision a figure of mortification.  Object. Circumcision was a figure of mortification.  
An. So is baptism.  
Object. With whom the covenant made goeth not beyond the temporal life: to whom the promises given, do rest in present and bodily good things.  

An absurd thing.  An. And if God meant to fat the jewish nation as an heard of swine in a sty.  
11 Surely if circumcision were a literal sign we must think none otherwise of baptism. Forasmuch as the Apostle maketh the one no whit more spiritual than the other*. 
Coll. 2.11. Spiritual promises are confirmed by earthly benefits Gen. 15.1.18.  And in the mean season we do not deny, but that God did testify his good will by earthly and carnal benefits, whereby we do also say that that hope of the spiritual promises was confirmed*.  
12 Object. They were called the children of Abraham which took their beginning of his seed: they are called by this name which imitate his faith. Therefore theirs was the carnal infancy, and ours the spiritual.  

Who are Abraham's children.  An. God promiseth to Abraham that he will be his God, and the God of his seed. Whosoever they be which receive Christ the author of this blessing they be heirs of this promise: and so consequently they are called Abraham's children.  
13 Circumcision was given to testify such bountifulness to the jews: whereby their minds were lifted up to the hope of eternal life: and it was called the seal of faith*, 
Rom. 4.20.  that Abraham might be the father both of uncircumcision and of circumcision.  
14 Object. Paul teacheth that those which are of the flesh, 
Rom. 9.7.  are not the sons of Abraham*.  
An. He showeth by the example of Ishmael and Esau that the goodness of God is not tied to the carnal seed: 
The goodness of God is not tied to the carnal seed  but that he which shall keep the law of the covenant, and embrace the promise of God by faith, he is counted the child of Abraham.  
15 Object. Those which in times past did circumcise infants, did only figure the spiritual infancy, which cometh from the regeneration of the word of God.  
An. The Apostle doth not so subtly play the Philosopher, 
Rom. 15.8.  when he writeth that Christ is the minister of circumcision to fulfil the promises which were made to the fathers*.  
16 Object. Women ought not to be baptized, 
Act. 2.29.  if baptism must be like to circumcision.  
An. By circumcision was testified the sanctification which did agree both to men and women. 
Whether women ought to baptised.  But the bodies of men children alone were imprinted, which could be so only by nature, yet so that the women were through them after a sort partakers & companions of circumcision. 
The likelihood of Circum. and Bap.  Therefore let the likelihood of baptism and circumcision remain in the inward mystery, in the promises, in use, in efficacy.  
17 Object. Children are not yet by age fit to understand the mystery signified there. Therefore they are to be accounted the children of Adam, until they grow up to the age which is agreeable to their second birth.  
An. Then were they to be left in death. But on the other side Christ commandeth that they be brought to him*: because he is the life 
* joh. 14.6. . 
Mat. 19.13.   
Ob. Infants do not therefore perish if they be counted the children of Adam.  
An. Yea in Adam we all die: neither doth there remain any hope of life, but in Christ alone*. 
1 Cor. 15.22.   

Eph. 2.3. joh. 11.25. How infants are regenerate.  Quest. How are infants regenerate being not endowed with knowledge either of good or evil?  
An. The work of God, though it be not subject to our capacity is not yet nothing. For theirs is the kingdom of heaven, where into no unclean thing doth enter. 
joh. 3.3.  Therefore they are first regenerate*, & sanctified 
* Luk. 1.15.  from their mother's womb.  
Object. From the womb, that is, from their childhood. The secripture speaketh so.  
An. The Angel telleth Zacharie, that that which was not yet borne shall be filled with the holy ghost*. 
Luk. 1.15.   
17 And surely Christ was therefore sanctified from his very infancy, 
Christ's sanctification.  that he might sanctify his elect in himself, out of every age without difference.  
Object. The spirit acknowledgeth no regeneration in the scripture, but of the incorruptible seed, that is, 
1 Pet. 1.23  the word of God*.  
An. Peter speaketh only of the faithful which had been taught by the preaching of the word. 
The word of God is the seed of regeneration.  To such the word of God is the only seed of regeneration. It doth not thereupon follow that infants cannot be regenerate by the power of God.  
19 Object. But faith cometh by hearing, the use whereof they have not yet obtained*. 
Rom. 10.17   
An. Paul speaketh of the ordinary dispensation of the Lord, 
Many are illuminate without preaching  which he useth to keep in calling his. But he hath enlightened many without any preaching.  
20 Object. Baptism is the Sacrament of repentance and faith. But neither of these is in tender infancy.  
An. Circumcision was a sign of repentance*, and a seal of faith 
* Rom. 4.11. . 
jer. 4.  And yet infants were circumcised. What if we say that infants are baptized to the repentance and faith to come? Which two though they be not as yet form in them, 
The seed of faith in infants  yet the seed of both lieth hid in them through the secret operation of the spirit, whose fruits shall afterward appear.  
21 If therefore those whom the Lord hath vouchsafed to elect, having received the sign of regeneration, do departed this life before they grow up, he reneweth them by the power of his Spirit, as he himself alone forseeth to be expedient. If they come to riper years, that they may be taught the truth of baptism, 
Baptism is a mark of renewing.  they shall be hereby more inflamed to the desire of renewing, the mark whereof they have given them, that they might think thereupon throughout the whole course of their life.  
22 Object. Baptism is given for remission of sins.  
An. I grant: Therefore seeing God doth assure this age of hope, of mercy, why should we take from it the sign, being indeed far inferior?  
Object. The church is cleansed by the Lord, 
Eph. 5.26.  by the washing of water in the word of life*.  
An. Therefore it seemeth to be an unmeet thing, that it should want the testimony of it in infants, 
Infants are heirs of the kingdom.  who are by right accounted a part of the church, seeing they be heirs of the kingdom.  
Object. We are engrafted by baptism into the body of Christ*. 
1 Cor. 12.13.   
An. Therefore infants must be baptised, that they be not plucked from the body of Christ.  
23 Object. Peter counseleth the jews to repent and then to be baptized for the remission of sins 
* Act. 8.37. . 
Act. 2 37.  Also Philip maketh answer to the Eunuch, that he may be baptized, if he believe with his whole heart.  
An. He speaketh of those which are grown up which are not to be baptised unless their conversion & faith be seen and tried. 
They which are grown up must not be baptised until they make confession of their faith. Gen 15.1. Gen. 17.11 Infants are contained in the covenant by right of inheritance. joh. 3.5.  There is an other respect to be had of infants.  
24 As we may see in Abraham, whose faith the Sacrament doth followe*: in Isaac it goeth before all understanding*: because he is contained in the covenant from his mother's womb, by right of inheritance.  
25 Object. Unless one be borne again of water and the spirit, he cannot enter into the kingdom of God*. They think that baptism is called regeneration. Therefore they which are not capable of regeneration, ought not to be baptized.  

A similitude.  An. He doth not there entreat of baptism, but of regeneration which is made by the spirit, which is compared to water*, 
Mat 3.11.  as in an other place to fire: otherwise faith should follow after baptism, seeing water is put before the spirit. 
Mat. 28.19.  Which is contrary to the scripture*.  
26 Object. All which are not baptised must be adjudged to eternal death.  
An. Yea whosoever believeth in the son, shall not see death. 
joh. 5.24. Those which are not yet baptised must not be adjudged to death. Mat. 28.19. Mat. 16.16.  He shall come into judgement, but he shall pass from death to life*, we do no where find that he which was not yet baptized is condemned.  
27 Object. It was said, Teach, than Baptise*. Again, he which shall Believe, & be baptized, shall be saved*. What will we more? Therefore doctrine and faith must needs go before baptism.  
An. If we would greedily stay in the order of the words, it should likewise follow, that we must first baptise, than afterward teach: seeing it is said, baptise, 
Mar. 16.15.  teaching them to keepe*, etc.  
28 But he entreateth there of those which are grown up, which must first be taught, & then when they believe, they must be baptised: 
Infant's must be baptised because of the promise.  but infants are baptised by reason of the promise made to their parents.  
29 If any man cavil, that infants are to be deprived of food, 
2 Thes. 3.10.  because the Apostle doth not permit them to eat which do not work, shall he not be worthy to be spitted at of all. 
Why Christ was bap. when he was thirty years of age.   
Object. Christ was not baptised until he was thirty years of age.  
An. Because he determined to lay a sure foundation of baptism then by his preaching, he sanctified it under his own body, that it might succeed circumcision.  
30 Object. In like sort infants were to be made partakers of the supper. 
Why the Supper is not made common to infants.   
An. They differ greatly therein: because baptism is a certain entering into the church: the supper is given to those which are grown up in years, which are now fit to bear strong meat, which are apt to discern the body & blood of the Lord, which thing doth not agree to infants.  
31 Object. As the signs of Christ are perfect, they do likewise require those which are perfect, or capable of perfection.  
An. The perfection of baptism reacheth unto death: 
The perfection of Baptism reacheth unto death  therefore it is ill done to restrain it unto one minute of time.  
Object. The signs of Christ are instituted for memories sake, that every one may call to mind that he was buried together with Christ.  
An. It appertaineth to the supper, 
The examination of the Supper.  that every one examine himself.  
Object. All those remain in death which believe not in the son of God, and the wrath of God remaineth upon them*. 
joh. 3.36.  And therefore infants which cannot believe, lie in their own condemnation.  
An. Christ speaketh not there of the general guiltiness, wherein all the posterity of Adam is enwrapped, but he doth only threaten to the contemners of the Gospel, damnation. But this doth nothing belong to infants.  

What it is to hear the voice of the Spirit.  Object. Whosoever is borne of the spirit, heareth the voice of the spirit.  
An. That is, the faithful are framed to obedience as the spirit worketh in them.  

1 Cor. 15.46.  Object. Because that which is natural is first*, we must wait for the time which is fit for baptism, which is spiritual.  

1 Cor. 7.14.  An. Though saith Paul they be lost by nature, which are borne of the faithful, yet they are holy by supernatural grace*.  
Object. When David went up into the tower of Zion, 
2 Sam. 5.8  he did carry with him neither blind nor lame but courageous soldiers 
* Luke. 14.21. .  
An. Yea truly, he biddeth blind & lame to the heavenly banquet 
* Mat. 4.19. .  
Object. The Apostles were fishers of men, not of children 
* Mat. 13 47. .  
An. All kind of fishes is gathered into the net of the Gospell*.  

1 Cor. 2.13  Object. Spiritual things are fit for those which are spirituall*, infants are not such.  
An. He entreateth of doctrine, yea God doth consecrate to himself by his free adoption, those which are begotten of the flesh.  

With what meat men must be nourished.  Ob. They must be fed with spiritual meat, if they be new men.  
An. Baptism being the sign of adoption sufficeth them, until being grown up they be able to bear strong meat.  
Ob. Christ calleth all his unto the holy Supper.  
An. He admitteth none but such as are already prepared to celebrate the remembrance of his death. 
Who are to be admitted to the Supper.   
Object. It is monstrous if a man eat not, after he is borne.  
An. Christ is nevertheless meat to infants, though they abstain from the sign.  
Object. A good steward giveth meat to the family in due time*. 
Mat. 24.46.   
An. It belongeth to God alone to determine that.  
Ob. The Apostles are commanded to make haste to the harvest, whiles the fields are white*. 
joh. 4.35.   
An. Christ his meaning is to have the Apostles to address themselves more joyfully to the work, whiles they behold the present fruit of their labours.  
Object. All Christians are brethren, in which number infants are not, so long as we drive them from the supper.  
An. None be heirs of the kingdom of heaven, 
Infants are members of Christ  but such as are members of Christ.  
Object. No man is made our brother, but by the Spirit of adoption, which is only given by the hearing of faith.  
An. That is preposterously drawn to infants, which is spoken only of those which are grown up.  
Object. By regeneration we be made Gods. But those be Gods to whom the word of God is spoken. Which doth not agree to children, which are infants.  
An. The place of the Psalm is wrested to a strange sense. Again to feign that there is a Godhead in the faithful, 
servetus his doting.  is of servetus his dotings.  
Object. Sheep and goats were not straightway offered in sacrifice, so soon as they came out of the womb.  

Exod. 13.2.  An. All the first begotten so soon as they opened the matrix, were holy to the Lord*. Therefore we must not wait for man's strength.  
32 Therefore let us conclude that those opinions must be taken away, which make void that consolation which the faithful conceive in their minds, by the promises of God: which make them unthankful toward the mercy of God: & sluggish to teach their children godliness.   

CHAP. XVII. Of the holy supper of Christ, and what it availeth us.  

The Supper doth nourish those which are begotten by the word. Signs.  1 LIKE AS we are by baptism brought into the church of God: so by the spiritual banquet we are kept in that life, into the which he hath begotten us by his word. The signs are bread & wine, which represent unto us the invisible food, which we have by the flesh and blood of Christ. The end is threefold: that it may serve for confirmation of our faith: 
A three fold end.  for our confession before men: and for exhortation to love. Therefore this mystical blessing tendeth to this end: namely, that it may confirm to us that the body of the Lord was once so offered for us, that we do now eat the same, & by eating it do feel in ourselves the force of that only sacrifice: 
1 The confirmation of faith is the first end of the Supper.  that his blood was shed for us, that it is to us continual drink. And so sound the words of the promise which is added there.  
2 And out of this sacrament godly souls may gather great fruit of confidence, and sweetness, because they have a testimony that we are grown together into one body with Christ, 
The Supper is a great argument of confidence.  so that we may call all that ours which is his: again whatsoever is ours he will have it so imputed to him, as if it were his own. Hereupon it followeth that eternal life is ours, and that we cannot be condemned by our sins, from the guiltiness whereof he acquitteth us.  
3 Whereas he commandeth us to take, he signifieth that it is ours: whereas he biddeth us eat, 
The commandment. Take.  he signifieth that, that is made one substance with us. Whereas he saith of his body, that it is delivered for us, of his blood that it is shed for us, he therein teacheth that both these are not so much his as ours: because he took both, and laid down both, not for his own commodity, but for our salvation. 
The force of the Supper.  And the whole force of the sacrament consisteth in these words: which is given for you: which is shed for you.  
4 Therefore they be not the principal parts of the sacrament, to preach to us the body of Christ simply, and without any higher consideration: 
The promise.  but rather that promise, whereby he doth testify that his flesh is meat indeed, and that his blood is drink indeed: wherewith we are fed to eternal life. Whereby he affirmeth that he is that bread of life, of which whosoever shall eat, he shall live for ever.  
5 That is done, both by the Gospel, and also more plainly by the holy Supper. Where both he himself offereth himself to us with all his good things: & we receive him by faith. Furthermore we must in this place beware of two vices: 
2 Faults to be taken heed of in the Supper.  that neither doing too much in extenuating the signs, we seem to pluck them from their mysteries, whereto they are after a sort knit fast: nor that being immeasurable in advancing the same, 
A similitude.  we seem in the mean season to darken the mysteries themselves.  
Ob. To eat the flesh of Christ and to drink his blood: is nothing else but to believe in Christ himself.  
An. Like as not the sight, but the eating of bread ministereth food to the body: so the soul must truly and throughly be made partaker of Christ, that by his power it may be quickened to a spiritual life. They think that to eat is only to believe: 
Eating is a fruit of faith.  therefore I say that that eating is a fruit & effect of faith.  
6 This is also to be observed that when the cup is called the covenant in the blood, there is a promise expressed which serveth to confirm faith, whereupon it followeth that unless we have respect unto God, & embrace that which he offereth, we do not rightly use the the holy supper.  
7 Ob. In the supper we are only partakers of the spirit of Christ.  
An. Yea his flesh is meat indeed, and his blood is drink indeed: 
The flesh of Christ is meat indeed.  neither hath any man life but he which eateth that flesh & drinketh that blood.  
8 The sum cometh to this end: that Christ was from the beginninng that lively word of his father*, the fountain of life, and the original from whence all things did always receive life. That life was then made manifest, 
joh. 1.2. Christ is the fountain of life  when the son of God having taken our flesh upon him, offered himself to be seen with eyes, & handled with hands. Moreover it maketh the self same flesh wherein it is to bring life to us, that thorough partaking thereof, we may be fed to immortalitie*. 
joh. 6.48.58.  Herein the godly have singular comfort, that they find life in their own flesh. Let them only hold out the lap of their heart, that they may embrace it being present.  
9 Object. The flesh of Christ hath not so great power of itself, that it can quicken us, which by the own condition was subject to mortality: & being now endued with immortality doth not live of itself  
An. Yet it is by good right said to give life, 
The flesh of Christ giveth life.  which is filled with fullness of life, that it might pour it out into us. For the flesh of Christ is like to a fountain being rich, and such as cannot be drawn dry, 
A similitude. Eph. 1.22. & 4.15.  which doth pour out into us the life which floweth from the godhead into it*.  
10 Therefore our souls are none otherwise fed with the flesh and blood of Christ, than bread and wine do maintain and sustain the corporal life.  
Object. The distance of place is so great, that the flesh of Christ can not come to us, that it may be to us meat.  
An. The power of the holy Ghost doth so much surpass our senses, 
The distance of places doth not hinder the partaking.  that it is a foolish thing to go about to measure his infiniteness by our measure. Let faith conceive that which the mind doth not comprehend, that the Spirit doth truly unite those things which are separate in place. After which sort the Apostle said: that, the bread which we break is the partaking of the body of Christ.  
Object. It is a figurative speech, whereby the name of the thing signified is given to the sign.  
An. By the breaking of bread, 
Breaking of bread.  the Lord doth not only represent, but also deliver the partaking of his body.  
11 And the holy mystery of the Supper consisteth in two things: in bodily signs, & in the spiritual truth. Let us therein consider three things: the signification: the matter which dependeth thereupon: the virtue or effect which followeth upon both. The signification is placed in the promises. The matter is Christ with his death & resurrection. 
Three things to be considered. The matter. The signification. The effect. Sorbonistes. Transubstantiation. Lombard lib. 4. dist. 12.  By the effect we mean redemption, righteousness and eternal life.  
12 And although in the mystery of the Supper we grow together in one body with Christ by faith, yet we reject the error of those, which fasten Christ to the element of bread.  
13 Object. The body of Christ which is in itself visible, lieth hid and is covered under the form of bread after consecration*, so that only whiteness remaineth.  
14 An. Hence came feigned transubstantiation. But there should be no likelihood between the sign, and the thing signified.  
Object. Some of the old writers did use the word Turning. 
Conversion or turning in the Supper.   
An. That they might teach that the bread which is consecrated to the mystery, doth much differ from common bread: but they would not abolish the substance of the outward signs.  

What consecration is.  15 That is it which is signified by the word of consecration: that shall appear by an example. The water which flowed out of the rock in the wilderness was a sign of the same thing to the Fathers, which the wine doth figure to us in the Supper. But it was a common watering to beasts, & the people, and the cattle. Whereupon it followeth that there is none other change made, but in respect of men, by reason of the promise.  
Object. The rod of Moses being turned into a serpent, though it get the name of a serpent, yet it retaineth the old name, 
Exod. 4.3. & 7.20.  & it is called a rod*. So bread is called bread, though it be become a new substance.  
An. The eye was a witness of that turning, 
The rod is called a serpent.  but not in the Supper: and in short time it returned to the own form, therefore it retaineth the name of a rod.  
16 Object. The body of Christ as it is invisible & infinite, it is every where: 
Vbiquitaties.  therefore nothing doth hinder, but that it may lie hid under bread.  
An. The nature of a true body doth not suffer that.  
17 Object. The flesh of Christ had never any other measurings save only so far & wide as heaven and earth do reach. 
How Christ is said to have waxed and grown.  And whereas Christ was borne and did grow, that was done by dispensation, that he might fulfil in the sight of men, those things which were necessary to salvation.  
An. What is this, 
Martion.  to ascribe to Christ a fantastical body, but to raise up Martion from hell?  
Object. Christ's body is glorious and immortal therefore there is none absurdity if it be contained in more places than one, if in no place, if in no form under the Sacrament.  
An. But the body was mortal which Christ gave to his disciples, the day before he suffered. 
Mat. 17.2.   
Object. He had already showed his glory to the three disciples in the mount.  
An. He meant by that brightness to give them a taste of immortality for an hour. 
The end of the transfiguration  But he had not a double body: but it was his own, garnished with new glory.  
18 Go to, if they will tie and fasten the body & blood of the Lord to the bread and wine, the one must needs be plucked away from the other.  
Object. The blood is in the body, and the body in the blood.  
An. That is a frivolous starting hole. For they be distinct in signs.  

A Caution.  19 Furthermore let us never suffer these two exceptions to be taken from us. That no jot of the heavenly glory of Christ be diminished or taken away: which cometh to pass when he is tied to the earthly creatures. Secondly that we do not imagine any thing to be in his body, which is not agreeable to man's nature: which cometh to pass when it is either said to be infinite, or to be in more places than one at one time.  
20 Object. The pronoun, This, doth only note the form of bread.  

Popish transubstantiation.  An. But Christ did testify that that which he reached to his Apostles, namely bread, was his body.  
Object. The bread must needs be changed into the body of Christ, because it was said, This is my body.  
An. This word, is, is never taken for to be changed and turned into an other thing.  
Object. This is my body, signifieth as much as that the body of Christ is with the bread, in the bread, and under the bread.  
An. These speeches are too diverse, that the bread is the body, 
Absurdities.  and that the body is with the bread. Secondly, the bread should be Christ, and also God. The cup should be the new Testament, whereas it is only a sign thereof.  
21 But the name of the thing is given to the sign because of the alliance which is between the things signified and their signs. So Circumcision is the covenant 
* Exod. 12.43. Mat. 3.16 . 
Gen. 17.13.  The lamb is the Passeover*. The sacrifices of the Law are the putting away of sins; the dove is the holy Ghost 
* 1 Cor. 10.4. . The stone is Christ.  
22 Object. The force of the verb substantive is so great, that it admitteth no figure.  
An. And yet Paul expoundeth it, where he calleth bread the communicating or partaking of the body of Christ*. 
1 Cor. 10.16.   
23 Object. We may not departed one whit from the letter.  
An. Then God is a man of warre*. 
Exo. 15.3. Absurdities.  God hath eyes, ears, hands, feet.  
Object. When Christ did comfort his Apostles, he spoke not darkly or figuratively.  
An. It is true. For unless the Apostles had remembered that the bread was figuratively called his body, they should have been troubled with a thing so strange or monstrous, that Christ should sit at table in their sight, & should be included in the bread being invisible.  
24 Object. The infinite power of God must not be made subject to the laws of nature. 
The power of God.   
An. The question is not what God could do, but what he would do. And it pleased God that Christ should have a true body.  
25 Object. We have the word wherein the will of God is made manifest. 
The will of God must be joined with his power   
An. The gift of interpretation must not be banished out of the Church, which bringeth light to the word.  
Object. We have the word.  
An. Such as the Anthropomorphits had in times past, when they made God to have a body. 
The error of the Anthropomorphits. Mat. 28.20.   
26 Object. Christ said, Behold I am with you until the end of the world*.  
An. He said in another place, 
Mat. 26.11.  Me shall you not have always with you*. For he is present every where by his divine majesty: whereas in body he is at the right hand of the Father.  
Quest. Shall we then appoint Christ some certain country of heaven?  
An. This is a curious question: we believe that he is in heaven, it is enough.  
27 These words show the same, to go away, to ascend, to be lifted up on high, whiles the Disciples did behold*. 
Act. 1.9. Mar. 16.9. Luk. 24.51  And Paul likewise affirmeth*, that we must look for him from heaven.  
28 Object. Augustine saith, that the body and blood of Christ are distributed in the Supper 
* Phil. 3.20. Epist. 23. ad Bonifa. .  
An. He expoundeth himself when he saith, that the Sacraments take their names of the likelihood of the things which they signify. Take away, saith he, spaces from the bodies, and they shall be no where: and because they shall be no where, they shall not be at all.  

servetus.  29 Object. The body of Christ is in itself visible in heaven: but in the Supper it is invisible by dispensation.  
An. Yea Peter saith that the heaven must contain Christ until he come againe*. 
Act. 3.21   
Object. His body was swallowed up of his godhead after his ascension.  
An. There should remain no difference between his divinity, and his humanity.  

A glorified body.  Object. His body is glorified.  
An. It is not therefore infinite. Because Christ said, 
Luk. 24.39  See and grope*.  
Object. Stephen saw him after his ascension 
* Act. 7.55. .  
An. It was not needful for Christ to change his place, who could make the eyes of his servant so quick of sight, as that they should pierce into the heavens. 
Act. 9.4. Mat. 28.6 joh. 20.19.  The same must we also say of Paule*.  
Object. Christ came out of the grave, when it was shut*: and he came in to his Disciples when the doors were shut*.  
An. As Christ walked upon the water even as upon an hard pavement: 
The miraculous coming out of the grave Luk. 24.31  so no marvel if the hardness of the stone did yield when he came against it.  
Object. Christ vanished away suddenly out of his Disciples sight as they went to Emaus*.  
An. He became not invisible, that he might take away the sight of himself from them, but he did only go out of sight, as before he had holden their eyes that he might not be knowen*. 
Ibid. 16.   
30 Object. Where soever the godhead of Christ shall be, there shall his body be also.  
An. The one only person of Christ doth so consist upon two natures, that yet notwithstanding either of them hath still her own properties remaining.  
Object. No man ascendeth into heaven, but he which came down from heaven, the Son of man which is in heaven*. 
joh. 3.13. Communicating of properties.   
An. We must not despise the communicating of properties. Christ was in heaven as he was God, upon earth as he was man.  
31 Object. There shall be no presence of Christ in the Supper, unless it be in the bread. 
How we enjoy the presence of Christ.   
An. As if, if Christ lift us up unto himself by his Spirit, we do not as well enjoy his presence.  
32 Christ pronounceth that his flesh is the meat of the soul: his blood the drink of the soul. He commandeth us to take, I doubt not but he doth indeed reach it, & I do receive it. It is an higher mystery then that it can be uttered in words.  
Object, Then there shall be a mixture of the flesh of Christ with our soul, 
A pouring out.  or a pouring out thereof into the same.  
An. No truly. But let it be sufficient that Christ doth breath out life into our soul from the substance of his flesh: 
How our souls are nourished by the body of Christ  yea that he doth pour out into us his own life, though the very flesh of Christ do not enter into us.  
33 Object. This doctrine is contrary to the true and real eating.  

The true eating.  An. The true eating is spiritual.  
Object. So then we touch only the fruit or effect of the flesh of Christ.  

Christ is the matter of the Supper.  An. Christ is the matter of the Supper, thereupon followeth the effect, the purging of our sins.  
Object. Who so ever are made partakers of the Sacramental eating they are made partakers of the body and blood of Christ. 
The unbeeleving receive only the sign.   
An. The unbelievers receive the signs, not the thing signified.  
Object. Man's unthankfulness can not diminish the faithfulness of God's promises.  
An. I grant: but some receive the spiritual meat when it is offered them, some reproachfully refuse it, which are destitute of faith.  
Object. Hereby the word is diminished, This is my body, if the wicked receive nothing but corruptible bread.  
An. God will not be known to be true, in the very receiving, but in the constancy of his goodness.  
Quest. How shall Christ come to the condemnation of certain, 
1 Cor. 11.29.  unless they receive him unworthely*?  
An. Men do not purchase to themselves death by receiving Christ unworthily, but by refusing him.  

Homil. in joh. 59  34 Therefore Augustine saith, that the rest of the Disciples did eat the bread the Lord: but judas did eat the bread of the Lord, where he doth plainly exclude the unbelieving from partaking of the body and blood of Christ.  
35 This knowledge will likewise easily draw us away from carnal worshipping, 
Carnal worshipping.  which some have erected in the Sacrament through perverse rashness.  
Object. If it be the body, than the soul, and the godhead must be together with the body. Therefore we must worship Christ.  
An. It is a false accompanying. 
Accompanying.  For the body of Christ is not Christ. Again the body is in heaven, not in the supper. Therefore the Apostles did not worship it prostrating themselves, but they took it sitting at table. Last of all Luke saith, that the faithful did communicate, not in worshipping, but in breaking of bread*. 
Act. 2.42.   
36 The Nicene synod meant to prevent this mischief when it forbade us to be humbly intentive to the signs set before us. 
The Nicene synod.  Neither was it ordained in times passed for any other cause, 
Why it was said lift up your hearts.  that the people should be admonished before the consecration to lift up their hearts  
37 Object. We give this worship to Christ.  
An. Then we need no sign, seeing Christ sitteth in heaven. And whereas they carry about pompously the consecrated host: 
They carry about the consecrated host.  which they show forth in a solemn spectacle to be beheld, worshipped, called upon, it is too superstitious. We have hitherto showed how the mystery of the holy Supper serveth for our faith with God. 
2 Outward confession is the second end of the Supper.  Now let us speak of the outward confession: Paul interpreteth that to be to show forth the Lords death, which was instituted by the Lord before, that the disciples should do it in remembrance of him 
* Luke. 22 19 . And that is publicly, 
1 Cor. 11.26.  & altogether with one mouth openly to confess, that the whole confidence of life & salvation is placed in the death of the Lord: that we may glorify him by our confession: and exhort others to give glory to him, by our example.  
38 Thirdly the Lord also would have it to be to us in steed of exhortation: than which none other can more vehemently animate and inflame us both to pureness and holiness of life, 
3 End exhorting to love.  & also to love, peace, consent. For he doth so impart to us his body, that he is altogether made one with us, & we with him. Paul did plainly teach that: The cup of blessing is the partaking of the blood of Christ*. The bread of blessing is the partaking of his body. 
1 Cor. 10.16.  Therefore Augustine doth oftentimes call this Sacrament the bond of love. 
The Supper is the bond of love.   
39 Hereby is that very well confirmed whereof I spoke, that the right administration of the Sacraments is not without the word. For what soever profit we reap by the Supper, the word is requisite: whether we be to be confirmed in the faith: or to be exercised in confession: or to be stirred up to love, we have need of prayer. What shall we then say of that dumb action of the Papists, of their magical enchantment, 
The Mass.  and of other toys?  
40 Furthermore like as we see that this holy bread of the Supper is spiritual meat and wholesome to the faithful: 
To whom the Supper is poison.  so again it is turned into most hurtful poison to all those whose faith it doth not nourish: & whom it doth not provoke to the confession of praise, and to love. Therefore Paul exhorteth every one to try and examine himself. 
1 Cor. 11.29. The trial of a man's self.   
41 Object. They do eat worthily which are in the state of grace, namely pure, & purged from all sin.  
An. By such an opinion & doctrine all men should be kept back from the use of this Sacrament.  

The Supper is a medicine for the sick.  42 But let us remember that this holy banquet is a medicine for the sick: a comfort for sinners: a reward for the poor: which should nothing profit the sound, righteous, and rich, if any such could be found. Therefore we shall draw near worthily, if we know our own unworthiness, and seek our righteousness in Christ.  
43 But as touching the outward rite of the action, 
Man's worthiness. The outward rite. Prayers.  all things shallbe well done, if they be done with love & edification. Let us begin with common prayer: them let a sermon be made: then let the minister having set bread and wine upon the table repair the institution of the Supper: let him recite the promises which are therein left for us: 
The form of ministering the Supper.  let him also excommunicate all those which by the lords inhibition are forbidden to come thereto: let prayer be made, that the Lord will with like benignity frame us to receive that food as he hath vouchsafed to bestow it upon us: & that seeing of ourselves we are not, he will of his mercy make us worthy of such a banquet: and here let either Psalms be song, or let somewhat be read: and let the faithful communicate in such order as becometh them. After the Supper is ended let an exhortation be made to faith, confession, & love. Last of all, 
When the Supper must be celebrated.  when the thanksgiving is ended, let the Church be dismissed. If that were done at least every week, it should be more allowable.  
44 This was an evil ordinance that it should be received but once in a year, and that but for fashion's sake. Luke showeth that it was oftener used in the Apostolic Church: when he saith that the faithful continued in the doctrine of the Apostles, 
Act. 2.42.  in fellowship, in breaking of bread, and prayers*. Which thing was long time observed in the Church: as we may gather out of the Canons of Anacletus, and Calixtus.  
45 By these constitutions the holy men meant to retain and maintain the often use of the communion, delivered by the Apostles themselves: 
The canons of Anacletus.  which they saw to be most wholesome for the faithful, & to grow out of use through negligence of the people. Augustine testifieth of his age, 
How the often use of the Supper grew out of use by little and little. In sex. cap. joh. tract. 26.  that this Sacrament was prepared and received in some places daily, in some places certain days coming betweene*. The same doth chrysostom teach*.  
46 And surely this custom which commandeth to communicate but once in the year, is a most certain invention of the devil: 
* In cap. 1. Hom. 26. ad Eph.  through whose ministery soever it was brought in.  
47 Out of the same shop came that other constitution also, which did either steal, or take from the better part of the people the half of the Supper: namely the sign of the blood, 
The sign of the blood was forbidden the lay people.  which being forbidden the lay and profane men (these titles do they give to God's inheritance) it became proper to a few shavelings & anointed persons. For this is the commandment of eternal God, that all drink.  
Object. It is to be feared lest the consecrate wine be shed.  
An. As if all dangers were not before seen by the eternal wisdom of God.  

The body is distinguished from the blood  Object. One doth serve for both. For the body is not without blood.  
An. As if the Lord had for no cause distinguished his body from his blood, both in words and signs. We must retain the profit which we reap in the double earnest by the ordinance of Christ.  
48 Object. We must not fet a rule from one fact, whereby the Church may be tied to continual observation.  

The partaking of both signs is necessary.  An. It is no simple fact. Because Christ appointed that the Apostles should do so afterward. For these are the words of one that commandeth, Drink ye all of this.  
Object. The Apostles alone were admitted to be partakers of this Supper, whom he had already chosen into the order of sacrificing Priests.  
An. He commanded that they should so distribute the bread and wine, which was afterward observed by the faithful after the Apostles time for the space of a thousand years, & all without exception were made partakers of both signs.  
49 Neither did this custom grow out of use so long as any drop of integrity remained in the Church. 
Gregory the last Bishop.  Gregory whom you may by good right call the last bishop of Rome, saith, that it was kept in his time. Yea it endured as yet, four hundred years after his death, when all things were grown out of kind.  
50 Neither did the Apostle lie when he told the Corinthians, that he had received that from the Lord which he had delivered to them. For afterward he declareth the tradition, that all of them both one & other should be partakers of the signs.   

CHAP. XVIII. Of the Popish Mass, by which sacrilege the Supper of Christ hath not only been profaned, but also brought to nothing.  
1 HEreby it appeareth how far contrary the Mass is to the holy institution of the Supper.  
Ob. It is a sacrifice to obtain remission of sins.  
An. Yea it blasphemeth Christ: it burieth his cross: it maketh his death to be forgotten: 
The virtues of the Mass.  it taketh away the fruit thereof: and it weakeneth the Sacrament wherein the memorial of his death is left.  
2 First, 
1 Blaspheming of Christ.  those which say Mass must needs be priests. And that cannot be done without horrible blaspheming of Christ, seeing he is appointed of his Father to be the only and eternal priest*: 
Heb. 5.5. & 10.7 Psal. 110.14.  & such as hath no need to have a vicegerent under him.  
Object. Sacrificing priests are not appointed under Christ as if he were dead, 
Suffragaines.  but they are only Suffragaines or helpers.  

Heb. 7.23.  An Christ who is not hindered by death, is one, and needeth no partners.  
Object. Melchisedech offered bread and wine to Abraham, which was a preparation to the Mass.  
An. That is falsely referred to bread and wine, which the Apostle referreth to blessing.  

2 Fruit of the Mass.  3 Another virtue of the Mass, is: that it doth bury the cross and passion of Christ.  
Object. The Mass is only a repeating of the sacrifice which was once offered.  
An The Apostle teacheth, that no repetition is necessarie*, 
Heb. 9.26. & 10 10.  saying: The remission of sins being once obtained, there remaineth no more offering.  

The sacrifice of Christ is not repeated.  Ob. The Mass is the application of the sacrifice.  
An. The true application is made by the preaching of the word, & the administration of the holy Supper.  
4 Object. It shall come to pass that incense & a clean oblation shallbe offered to his name, through out the whole world*. 
Mat. 1.8.   
An. As if it were a new & unwonted thing with the Prophets to depaint out by the external rite of the Law, the spiritual worship of Cod, whereto they exhort the Gentiles, 
joel. 2.28. Ies. 16.21.  when they speak of their calling*.  
5 The third office of the Mass, is, to blot and raze out of men's memories the true death of Christ. 
The third office of the Mass What the Mass is.  For what is the Mass but a new and altogether a diverse testament, seeing that it promiseth new remission of sins?  
Object. This sacrifice is unbloody.  
An. Therefore contrary to the nature of sacrifices, because there is none without shedding of blood, 
4 Office to draw men back from Christ.  lest washing be wanting.  
6 The fourth office of the Mass is to take from us the fruit which came to us from the death, of Christ. For who can think that he is redeemed by the death of Christ, when he shall see new redemption in the Mass?  
Object. We obtain remission of sins by none other means in the Mass, save only because it is already purchased by the death of Christ.  
An. That is, 
An absurdity.  we are redeemed by Christ upon that condition, that we ourselves may redeem ourselves.  
7 Last of all the holy Supper wherein the Lord left a remembrance of his passion, is taken away, 
5 Office to take away the Supper. The contrariety between the Supper and the Mass.  when the Mass is set on foot. For the Supper receiveth, the Mass giveth & offereth: the Supper teacheth that we obtain salvation by the death of Christ alone, the Mass challengeth that to itself: the Supper is the bond of unity, the Mass of division: For in the private Mass, there is no partaking of the Supper, though there be many present.  
8 Object. But the priest eateth in the name of the whole Church.  
An. Who commanded him so to do? Christ will have the bread to be broken and divided. In the Mass it is showed and worshipped.  
9 Moreover this perverseness was unknown to the purer Church. Therefore let us say that they do err filthily, which take the Mass for a sacrifice.  
10 Object. The men of old time called the holy Supper a sacrifice.  
An. But they declare therewithal that they mean nothing else, 
How the Supper is a sacrifice. Aug. lib. 20. con. Faust. cap. 18.  but the remembrance of that only sacrifice, which Christ our only Priest did offer upon the crosse*.  
11 Moreover they did more near imitate the jewish manner of sacrificing, then either Christ ordained, or the nature of the Gospel did bear: & they turned aside too much unto the shadows of the law.  

The comparison of Moses his sacrifices, and our thanks giving.  12 For there is difference put between Moses his sacrifices and the Lords Supper, because though they did represent to the people of the jews, that efficacy of the death of Christ, which is given to us at this day in the Supper: yet the manner of representing was diverse. Because there the Priests, the sacrifice, the Altar, did figure the sacrifice of Christ which was to come: but the signs of the Supper as bread and wine, do celebrate the remembrance of the sacrifice already past.  

Two kinds of Sacrifices.  13 Furthermore the word Sacrifice being taken generally, doth comprehend what soever is offered to God. And though there were diverse forms of sacrifices, yet they may be referred unto two members. For either the offering was offered for sin, after a certain manner of satisfaction, and it is called expiatory or cleansing: or it was in steed of thanksgiving, 
Exod. 29.30.  to testify the thankfulness of the mind. To this are referred burnt offerings, & drink offerings, oblations, 
joh 19.30.  first fruits, peace offerings*, but the sacrifice of cleansing was so offered by Christ alone, & so finished, that there is no place left afterward for any other sacrifice.  

1 Sacrifice of purging.  14 Wherefore the shavelings by Massing commit blasphemy, and that such as is not to be suffered, both against Christ and against his sacrifice, when they think upon the repeating of the oblation, and of new remission of sins.  
15 Even Plato doth sufficiently reprove their vanities, when he derideth them very wittily, 
Plato's scoff.  which thought that their wickedness was covered with these as with veils: and having made as it were a covenant with God, did more carelessly pamper themselves: he seemeth altogether to allude to the use of the cleansing of the Mass.  
16 Under the other kind of sacrifice which we called the sacrifice of thanksgiving, 
2 The sacrifice of thanksgiving.  all offices of love are contained, which when we do toward our brethren, we honour the Lord himself in his members: again, all our prayers, praises, thanksgiving, and whatsoever we do to the worship of God: which is so necessary for the church, that it cannot be absent from the same*. 
Mat. 1.11. Rom. 12.1. Ph. 4.18.   
17 Such works had the name of sacrifices given them, not only in the new testament 
* Heb. 13.15. 1 Pet. 2.9. , but also in the old 
* Osee. 14.3. Psal. 51.21. The abomination of the Mass. : and in this sense all the faithful are called Priests.  
18 What remaineth but that the blind may see the deaf may hear, and very children may understand, this abomination of the Mass? Which being offered in the golden cup, hath made all kings of the earth, & people so drunk, that being more blockish than very beasts, they have placed the ship of their safety in this one only deadly gulf. This is that Helena for whom the enemies of the truth fight so courageously.  
19 These are the things which we thought good to speak concerning the two Sacraments: 
There be but 2 Sacraments. Baptism is the entrance into the Church.  the use whereof was delivered to the Church of Christ from the first beginning of the new Testament, to the end of the world: namely, that Baptism should be as it were a certain entrance into the Church, and the entering or beginning of faith: and the Supper is as it were continual food, 
The Supper is the daily food.  wherewith Christ doth spiritually feed the family of his faithful. For that cause it is often repeated, but baptism is not so.  
20 Therefore let the church of Christ be content with these two: neither let it not only admit any third for the present time, but not so much as desire it, or wait for it, until the end of the world. For it belongeth to God alone to erect a sacrament, seeing it belongeth to him alone both to promise & also to give salvation.   

CHAP. XIX. Of the five sacraments falsely so called, where it is declared that the five other be no sacraments which have been hitherto commonly taken for sacraments: and also it is showed what manner of things they be.  
1 NOW let us come to the other 5. Sacraments whereto the Papists have falsely given the name of sacraments, seeing they have neither commandment nor promise.  

God alone doth institute a Sacrament.  2 Furthermore we must hold this strongly, that it belongeth to God alone to institute a Sacrament.  
Object. The old church did hold that there be seven Sacraments.  
An. That cannot be proved: for when they speak of those signs, which ought to be testimonies of gods grace toward us, they are content with these two, namely Baptism and the lords Supper  

1. Of confirmation.  

What confirmation is.  4 It was a custom in times past, to present the children of christians to the Bishop: that they might fulfil that duty, which was required of those which being grown up, did offer themselves to be baptised. For they sat among those that were to be catechised, until being well instructed in the mysteries of faith, they could make confession of their faith before the Bishop, and the people, 
Catechism.  than they were examined according to the form of the Catechism which was then common. And to the end this action might have more reverence and dignity they laid their hands upon them. 
Laying on of hands.  Which ceremony I commend, and could wish it were restored at this day to his pure use.  
5 But the latter age, hath put I wot not 〈◊〉 feigned confirmation for a Sacrament of God, 
Feigned confirmation.  having in a manner blotted out the thing itself.  
Object. Confirmation giveth the holy ghost for increase of grace, which is given in baptism for innocency: it strengtheneth them to the battle, which in baptism are regenerate to life: which is done with anointing, and this form of words: I sign thee with the sign of the holy cross, and I confirm thee with the Chrism of salvation, 
The form of popish confirmation.  in the name of the father, and of the son, and of the holy Ghost.  
An. It is trimly & handsomely done. But seeing there is no word of God, this sacrilegious boldness cannot be excused.  
6 Object. We might imitate the Apostle, 
Act. 8 15. To give the holy ghost.  which by laying on of hands gave the holy ghost.  
An. This was an especial gift in the Apostles, & lasting but for a time. Furthermore they gave the spirit visibly: which the shavelings do ●ot.  
7 Object. Our ointment is the oil of salvation. 
Popish ointment.   
An. Who taught you to seek salvation in oil.  
Ob. It hath force to strengthen.  

Gal. 4.9 Col. 2.20.  An. But Paul draweth us far from the elements of this world, who condemneth nothing more than to stick to such petty obseruations*. Surely they which call oil, the oil of salvation, do renounce the salvation which is in Christ.  
8 Again, whereas they attribute more to confirmation then to baptism, because baptism cannot well be made perfect without confirmation: 
Christians anointed.  do they not enforce upon us their devilish wickedness?  
9 Object. All the faithful must receive the holy ghost by the laying on of hands, after baptism, that they may be found perfect Christians, because he shall never be a Christian, unless he be anointed with the Bishop's confirmation.  
An. Then Christ doth only begin Christians, the oil doth make them perfect. By this sentence the Apostles, Martyrs, and a great sort of christians are condemned, which were not anointed.  

The dignity of the popish anointing.  10 Object. Holy anointing must be more reverenced than baptism: because it is administered properly by the hands of the chiefest bishops, Baptism is distributed commonly by all Priests.  
An. O sacrilegious mouth darest thou set fat or oil defiled only with the stinch of thy breath, and charmed with mumbling of words against the sacrament of Christ, and compare it to water sanctified by the word of God?  
Object. It must have greater reverence given it not for the greater virtue which it giveth, but because it is given by those which are more worthy: and in a more worthy part of the body, that is in the forehead: or because it giveth greater increase of virtues: though baptism be more available to remission.  
An. First do they not bewray themselves to be Donatists, 
Donatistes.  which esteem the force of the Sacrament by the worthiness of the minister.  
11 The other reason is foolish. For we say that in Baptism the forehead is likewise dipped in water. In comparison of this we set not one piece of dongue by their oil, either in baptism, or in confirmation.  
Object. Oil is dearer.  
An. This enhancing of the price is theft, iniquity, and deceit. In the third reason they bewray their own ungodliness: when as they say that there is greater increase of virtues given in confirmation then in baptism. By laying on of hands the Apostles gave the visible graces of the spirit: wherein doth the fat of these men show itself fruitful?  
12 Object. The observation of confirmation is most ancient, and confirmed by the consent of many ages.  
An. It is no whit the better. Because a sacrament cometh not from the earth, but from heaven. Not from men, but from God alone  
13 Therefore let us conclude that the true use of confirmation is the manner and order of catechising, or a form written for this use: 
The true use of confirmation.  which containeth a familiar sum in a manner of all points of our religion: wherein all the whole Church of the faithful must agree together without controversy. 
The form of catechizing.  When a child is ten years old let him offer himself to the Church to make confession of his faith: let him be examined concerning every point, let him make answer to every point, if he be ignorant in any let him be taught.   

2. Of repentance.  
14 The men of old time observed this order in public repentance, that those which had done and ended those satisfactions which were enjoined them were by solemn laying on of hands reconciled. 
Laying on of hands.  That was a token of absolution, whereby both the sinner himself was lifted up with hope of pardon, before God, and the church was admonished to receive him courteously, putting out of mind the remembrance of his offence. To the greater commendation, the authority of the Bishop came between. afterward in success of time the matter came to that pass, 
Cypr. lib. Epist. 1. Epist. 2 Lib 4. sent. dist. 22. cap. 2.  that even in private absolutions they used this ceremony.  
15 The Romish schoolmen take great pains to find a sacrament here.  

What a Sacrament is.  Ob. Outward repentance is a sacrament & sign of the inward repentance, that is, of the contrition of the heart.  
An. If it were a sacrament, it should be an outward ceremony instituted by the Lord for confirmation of faith.  

The absolution of the Priest.  16 It might with a fairer colour be objected, that the absolution of the priest is rather a sacrament, than either outward or inward repentance. For they might easily have said, that it is a ceremony to confirm our faith, concerning remission of sins, and that it hath the power of the keys.  
17 Therefore let us conclude that repentance cannot be a sacrament: because there is no particular promise of God extant for this thing, which is the only staff and stay of a sacrament. secondly, that whatsoever ceremony is here showed forth, it is a mere invention of men. 
Lib. 4. sent. dist. 14. cap. 1. * De poenis dist. 1. cap. 2.   
Object. Jerome saith*, that it is the second board after shipwreck: because if any man have marred his garment of innocency, which he had in Baptism, he may repair it again by repentance.  
An. This is a wicked saying: because baptism is not blotted out by sins. 
Mar. 1.4. Luke. 3.3.  Moreover baptism is the sacrament of repentance for the remission of sins*. Therefore there is no cause why we should make an other sacrament for repentance.   

3. Of the last anointing, as they call it.  
18 The third feigned Sacrament is extreme unction, which is done only by the priest, 
The form of extreme unction.  and that in extremity: and with oil consecrated by the Bishop: and with this form of words, By this holy anointing, and his most holy mercy, God doth forgive thee whatsoever thou hast offended, by seeing, hearing, smelling, tasting, touching, they feign that it hath two virtues: remission of sins, and ease of the bodile disease, if it be expedient so to be: if not, salvation of the soul.  
Ob. The institution is set down by james*. 
jam. 5.14.   
19 An. That was a temporal gift: and through the unthankfulness of men it did quickly cease. 
The anointing which the Apostle used was temporal, and but for a season.  For by the same reason Siloah, the clay, spittle, dust, might be a sacrament.  
20 Furthermore they be injurious to the holy ghost, which make that rotten oil which is of no force, his power. But seeing the ceremony is not instituted by God: neither hath the promise of God, it cannot be a sacrament.  
21 Furthermore, james will have all sick men to be anointed: these anoint with their grease, 
The end of anointing.  bodies which are half dead. james will have him that is sick to be anointed by the Elders of the Church: these men will have none to anoint but the mass priest. It was common oil which they used: 
Consecration of oil.  these men use charmed oil, and such as in niene times saluted in this manner, thrice, Hail holy oil: thrice, Hail holy ointment: thrice, Hail holy balm.   

4, Of ecclesiastical orders.  
22 The Sacrament of order possesseth the fourth place, 
The plenty of orders.  being so fruitful of itself that it bringeth forth seven petty Sacraments: which when they reckon up, they reckon thirteen. And they be dorekeepers, Readers, Exorcists, Acoluthes, Subdeacons, Deacons, 
jesa. 11.2.  Priests. They say there be seven, because of the seven fold grace of the holy ghost*. Some others make niene after the similitude of the triumphant Church: some will have shaving of clarks to be the first order of all, and the order of Bishops to be the last. 
Shaving of clarks.  Some excluding shaving reckon up the order of Archbishops. Othersome add Psalmistes, and singers. Thus do men disagree when they dispute and reason about divine matters without the word of God.  
23 But this surpasseth all folly, that in every one they make Christ their fellow in office.  
24 They make Readers, Psalmistes, Dorekeepers, Acoluthes, with great pomp: that they may take upon them a vain title, and do nothing of that which their name requireth.  
Object. This must be ascribed to the perverseness of times.  
An. Then there is at this day no fruit of their holy orders in the church.  
25 Now let us speak of the ceremonies. First whomsoever they take to be of their soldiers, they enter them into the Clergy with a common sign. For they shave their crowns, that the crown may signify princely dignity. The crown of their head is made bare that their mind may freely behold the glory of God: or that they may be taught, 
2 Significations of the crown of clerk.  that the vices of their mouth & eyes must be cut of: or shaving is the laying away of temporal things. The compass about the crown is the remnant of their goods serving for sustentation of their life. All things are done in figures. Yet there is no kind of men more greedy, blockish, or more given to lust.  
26 Object. The crown of Clerks hath the beginning from the Nazarites.  
An. What else do they allege, but that their mysteries are mere judaisme.  
Object. Paul shaved his head*. 
1 Cor. 9.20.   
An. Not for sanctifications sake, but that he might bear with the weakness of his brethren.  
27 Dorekeepers when they are made they receive the keys of the Church door: Readers, 
Lesser orders. 2 Doorekeepers. 3 Readers. 4 Exorcists. 5 Acoluthes.  the Bible: Exorcists, the forms of conjuring: Acoluthes, Tapers and a Cruet. Lo what be the ceremonies of the lesser orders, wherein on God's name there is so great hidden virtue, that they may be not only signs, but also causes of invisible grace. Being such Sacraments as were unknown to the fathers, and invented without commandment, or promises.  
28 There remain three orders which they call greater. 
Priests. Greater orders  It belongeth to the priests to offer the sacrifice of the body and blood of Christ upon the altar, to make prayers, and to bless God's gifts. Therefore they receive the Patten and the Hosts & their hands are anointed. 
The ordering of a Priest  Thus they do corrupt the priesthood of Christ, and the order by God appointed: and as concerning laying on of hands which must be used to commend the office of a true Elder, surely I do greatly allow that. Notwithstanding whereas I have not put it in for a third Sacrament, 
Laying on of hands.  I did it for this cause, because it is not ordinary with all the faithful, but a special rite for one certain function.  
29 The ceremonies agree very well with the thing itself. When the Lord sent the Apostles to preach, 
joh. 20.22.  he breathed upon them*: by which sign he represented the power of the holy ghost. These good men retained this breathing, 
Popish breathing.  and they whisper over their silly Priests, as if they did put forth the holy ghost out of their throat: Take, say they, the holy ghost. And so by their foolish gesture they mock Christ. Experience likewise teacheth how true that is, which crieth that of horses they are become Asses: of fools, frantic persons, which are made priests.  

Anointing of Priests.  30 They say that they received anointing from the sons of Aaron. Therein they show themselves injurious to the Priesthood of Christ, which alone was figured by all the old priesthood. Therefore they fall away from Christ, and they deprive themselves of the office of pastors.  
31 This is the holy oil, which maketh such a print as cannot be blotted out, 
A print which can not be put out.  as if the oil could not be wiped away with dust, and salt, or soap.  
Object. But that print is spiritual.  
An. What hath oil to do with the soul? where is the word?  

Exod. 30.30.  Object. Moses was commanded to anoint the sons of Aaron*.  
An. There is commandment given there likewise touching the Coats, the Ephod, the Hat, the Crown, the Girdles the Mitres, touching the kill of a calf, and the burning of the fat thereof, & wh● do they not observe it?  
32 It is the office of the Deacons to assist the Priests in all things which are done in the Sacraments: namely in Baptism, in Anointing, 
2 The office of the popish deacons.  in the Pattine, in the Chalice: to bring in the oblations, & to set them upon the Altar, to prepare the lords Table, and to cover it with the clothes: to bear the cross, to pronounce and sing the Gospel and Epistle to the people. Is there one word here touching the true ministery of the Deacons? What is the ceremony? The Bishop layeth his hand upon the Deacon: he layeth a stole upon his left shoulder: he giveth him the text of the Gospel: I pray what do these things belong to the Deacons?  
33 To what end should I speak of Subdeacons? 
3 Popish subdeacons.  They were in times past appointed to have the charge of the poor. They have at this day a trifling function: to bring the Chalice and Patten, the Cruet with water, & the towel to the altar, 
Popish toys.  to power out water to wash the hands, etc. What rite was this? He receiveth of the Bishop the Patten and Chalice: of the Archdeacon the Cruet with water, the Manual and such other baggage. In such toys the holy ghost is included. This is the care they have for the poor. No word, no promise: therefore this can be no sacrament.   

5. Touching Matrimony  
34 The last is matrimony, which as all men grant to be instituted of God, so no man, until Gregory's time, did ever see it given for a Sacrament.  
Object. It is a sign of an holy thing, that is of the spiritual conjunction between Christ and his church*. 
Eph. 5.29.   
An. Matrimony was not instituted for us of God for this purpose, that it might lift up our faith. Also it were an absurd thing to call all those sacraments, which are signs of holy things: otherwise the starres*: 
1 Cor. 15.41. Mat. 15.31.33.  a grain of mustard seede* leaven, a shepherd 
* Ies. 40.11. Absurdities. , a giant, and infinite other things should be Sacraments.  
35 Object. This is a great sacrament saith the Apostle 
* Eph. 5 29 Mystery for a Sacrament. .  
An. He calleth it a mystery, that is a secret: neither doth he speak of matrimony, but in Christ & the church.  
36 The Latin interpreter hath oftentimes put the word sacrament for an hidden thing, in no other sense, than Paul called it a mystery: as in the Epistle to Timothe, the Ephesians*, and else where. But if matrimony be a sacrament, 
1 Tim. 3.9. Eph. 1.9.  Why do they call it the defiling of the flesh? Why will they not suffer Priests to marry?  

The Papists call Matrimony the defiling of the flesh.  37 Why do they forbidden marriage from Septuagesima to the vtas of Easter: three weeks before the nativity of S. john: from advent until the epiphany? That we may rid ourselves out of their mire, let us conclude that there be only two ordinary and common sacraments in the Church of Christ, Baptism & the holy Supper of the Lord.    

CHAP. XX. Of civil government.  

A double government in man.  1 FURTHERMORE seeing there is a double government in man, and we have spoken sufficiently of the one which is placed in the soul and inward man, and doth respect eternal life: it remaineth that we entreat of the other, which appertaineth unto the ordering of the civil & outward righteousness of manners. These two though they be separate, yet are they joined together, not confounded.  
2 Object. What have the civil laws to do with a Christian man? We are dead by Christ to the elements of this world, and we are translated into the kingdom of God, and we sit among the heavenly ones. Therefore it is an unmeet thing for a Christian man to be occupied with these profane and unclean cares.  
An. These two governments are distinguished, 
Anabaptists.  they are not contrary. If the kingdom of God did extinguish this present life, civil laws should be superfluous. But if it be the will of God that we should be as pilgrims upon the earth, those which take away these helps from man, they take from him his manhood.  
Ob. There aught to be such perfection in the church that the own moderation thereof aught to be a law.  
An. That is foolishly to imagine that perfection which can never be found in the fellowship of men.  
3 Therefore there is no less use of civil policy, 
The necessity of civil policy.  (which causeth not only that we live well together: but that no offence of religion arise) then of bread & water. And it hath 3. parts: the magistrate who is the keeper of the laws: The laws according to which he ruleth: the people which obeyeth the Magistrate.  
4 The Lord doth not only allow the office of Magistrates, 
1 The Magistrate.  but he giveth the same most honourable titles, and hath wonderfully commended the same to us. For they are called Gods, because they bear the person of God, 
Exod. 22.8 Psal. 92.1.6.  whose vicegerents they are after a sort*. Such were David, josias, josaphat.  

King's are nursing fathers of the Church. Ies. 49 23.  5 Kings are therefore called nursing fathers, and Queens nursing mothers*, of the Church, neither are they deposed from their honour. After that Paul had admonished Timothee that prayers should be made in the common assembly, for kings, he addeth forthwith the reason, that we may lead a quiet life under them with all godliness and honesty. In which words he commendeth to their patronage the tuition of the church.  

What things stir up a Magistrate to do his duty.  6 Which cogitation ought continually to exercise the Magistrates: partly that they may be raised up to do their duty, that they may represent unto men integrity, wisdom, continency, innocency, seeing they know that they are appointed to be ministers of righteousness, goodness, and providence: partly that they may mitigate with singular comfort the difficulties of their offices, which are many and great.  
7 Object. The Lord said to the Disciples. The kings of the nations reign over them, but among you it is not so, 
Luk. 22.25.  where he that is the chiefest must become the least*.  
An. He speaketh there of Ecclesiastical policy and government, and not of the civil and outward. 
Rom. 13.1.  But Paul saith that there is no power but of God*.  
8 Furthermore there be three kinds of civil government: Monarchy or when one governeth: aristocraty or the government of the best men, 
The kinds of civil policy.  democracy, or common government. If you compare the states themselves together, it cannot easily be discerned which is best and most profitable. It is our duty to show ourselves yielding, and obedient to those whom the Lord hath set over us.  
9 The office of Magistrates, 
The office of Magistrates.  as it is described in the word of God, reacheth unto both tables of the law. For no policy is happily framed unless the first care be of godliness: and they are disordered laws which do only provide for men neglecting the right of God. As touching the second table, jeremy denounceth to kings, that they do justice & iudgement*. 
jer. 22.3. Deut. 1.16. jer 17.16.  Therefore they are armed with power to defend the good, and to keep under the wicked with sharpness.  
10 Object. Are all forbidden by the law of God, 
Exod. 20.13. Deut. 5.17.  to kill*. Therefore it is not lawful for a Magistrate, and him that is godly, to be bloody.  
An. The Magistrate in executing judgements, doth nothing of himself, but doth execute the very judgement of God. 
Exod. 2.12.  So Moses slew the Egyptian*. And the best Magistrate must beware of these two rocks especially: that he do not rather wound then cure with sharpness of mind: or that he fall not into most cruel humanity through superstitious desire of clemency. 
Rocks to be fled. Note.  It is an evil thing to live under a prince, under whom nothing is lawful: but worse under whom all things are lawful.  
11 Thence we may gather that it is sometimes needful, 
kings may make wary.  and lawful for kings to take weapons in hand, to repress the unquiet motions of seditious men: to help the oppressed: and to punish the wickedness of the wicked.  
12 Object. There is no testimony or example extant in the new testament, 
There is the same reason to make war now which was in times past.  which teacheth that war is a thing lawful for Christians.  
An. There is the same reason to make war now which was in times past: neither is there any cause to the contrary, which ought to keep Magistrates from defending their subjects: Again, the Apostles do frame the kingdom of Christ, and not fashion policy. Last of all, Christ altered nothing, 
Luk. 3.14.  neither did he command Soldiers to cast their weapons from them*. But and if war be lawful, Garrisons, Leagues, Munition, Fortresses and other such things shall be permitted by the law of God. 
A Caution.  In the mean season they must beware that they be not more led by their own affection, then by common feeling.  
13 It liketh me also to add that last of all, that tributes and taxes are the lawful revenues of princes: which they may bestow indeed, especially to maintain the common charges of their burden. Notwithstanding let Princes remember that their treasure chambers are not so much private coffers, as treasuries of all the people, which they cannot riotously bestow or waste, without manifest injury.  
14 In policies, laws are next to the Magistrate, being the most strong sinews of common wealths, 
2 Laws.  or rather the souls thereof, without which the magistrate cannot be: as they cannot be without the Magistrate. 
The law is a dumb Magistrate.  For the law is a dumb Magistrate: as the Magistrate is a living law.  
Object. A common wealth can not be well framed, wherein the politic laws of Moses are neglected, 
The Magistrate is a living law.  and it is governed by the common laws of the Gentiles.  
An. This saying is false and foolish: which thing shall easily appear by dividing the law given by Moses into the Moral Law, 
The division of the law.  the Ceremonial Law, & the judicial Law: if we throughly view every part, that we may see what of them appertaineth to us: and what not.  
15 Therefore seeing the moral Law is contained in two points whereof the one doth simply command to worship God with pure faith and godliness: and the other to love men sincerely: 
The moral law  it is the true rule of righteousness appointed for the men of all nations, and times, which will frame their life according to the will of God*. 
Gal. 4.4. 2 Ceremonial.  The ceremonial Law was the schooling of the jews, until God gave his Christ, who was then shadowed by figures. 
3. judicial.  The judicial Law which was given to them in steed of policy, delivered to them certain forms of equity and righteousness, whereby they might live innocently & quietly among themselves. And as the Ceremonial did appertain unto the first part of the Law: the judicial to the second: yet either of them had properties distinct from both tables of the Law. 
The distinction of Laws.  Therefore as ceremonies might be abolished though godliness remained safe and sound: so the offices of love may be done, though these judiciary constitutions be taken away. Which thing if it be true, surely every nation hath free liberty left to make such laws, as it shall see to be profitable for itself: which notwithstanding must be framed according to the perpetual rule of love.  
16 Wherein we must diligently mark two things: the appointing or making of the law, 
The making of a Law. Equity thereof.  and the equity thereof. The latter is natural for all laws. But the former doth consider the circumstances of times, places, and nations. Therefore it is diverse.  
17 It remaineth that we speak of the people, 
3 The people.  which the Magistrate governeth by the law, & how he ought to use both.  
Object. The office of Magistrates is superfluous among Christians, who are forbidden to revenge, require, to go to law.  

Rom. 13.4.  An. Paul testifieth the contrary, that he is to us the minister of God for our good*. Therefore we may use his hand against the injuries of wicked men.  
18 For laws are lawful, if a man use them well. And there is a right use both for the plaintiff to plead: and also for the defendant to defend: but with this affection only, that every one defend by right that which is his own.  
19 So Paul defended himself against the false accusations of his accusers: and he challenged before the judgement seat the prerogative of the Roman liberty: 
Act. 22.1. & 24 12. & 15.10.  and he appealed from an unjust deputy, to the judgement seat of Cesar*.  
Object. Men are forbidden to be desirous of revenge*. 
Num. 19.18.   
An. The vengeance of the Magistrate is not man's, but Gods.  
20 Object. We must not resist evil: but we must turn the right cheek to him, which giveth us a blow on the left.  

Mat. 5.39.  An. Christ will have those which are his to abstain from desire of rendering like for like, that they may rather put up injury then repay it.  

1 Cor. 6.6.  21 Object. Paul condemneth suits generally.  
An. He reproveth the immoderate fury of the Corinthians in going to law, which caused the wicked to speak evil of the Gospel.  

The office of subjects.  22 The first duty of subjects toward their Magistrates, is, to think most honourably of their function, namely, which they acknowledge to be a jurisdiction committed of God: and for that cause to reverence them as the Ambassabours of God: & that with a sincere and quiet mind, not constrained. 
1 Reverence.  Which Paul expoundeth: that we must obey not only for wrath, but for conscience sake*. 
Rom. 13.5.   
23 Another thing is, that with minds bend to the honouring of them, they approve their obedience to them: whether they must obey their decrees, or pay tributes, or take upon them public offices and burdens, which appertain to common defence*. 
Tit. 3.1. 1 Pet. 1.13.  The third thing is, that they commend the safety & prosperity of those under whom they live, 
3 Love with prayer. 1 Tim. 2.1.  to God by prayer*.  
24 Hitherto touching the Magistrate who is indeed the father of the country, the pastor of the people, the preserver of peace, the precedent of justice. But if there shall be any which shall change power into tyranny, what must we do? Surely that sense and feeling hath always been bred in the minds of all men, no less to hate and abhor tyrants, then to love and reverence lawful kings.  
25 But if we look into the word of God, it shall lead us thither, that we be subject to the government of all Princes, although they do nothing less than that which was their duty to do*. 
joh. 34.30. Ose. 13.11.  This is hard and yet true, that subjects must as well reverence a tyrant, as concerning public obedience, as the best king, if they had him.  
26 Because such are not given without God's providence, 
The providence of God in appointing kings.  the singular working whereof we see in distributing kingdoms, and in placing of kings. In Daniel it is said. The Lord changeth the times and the courses of times: he casteth away kings, & he appointeth kings*. 
Dan. 2.21.37. Ezech 29.19. Dan. 2.27.  God gave to Nabuchadnezar the land of Egypt*.  
27 Therefore Nabuchadnezar is called the servant of God. 
Nabucadnezar the servant of God. jer. 17.5. Seditious cogitations must be expelled.  Also God commandeth that he be reverenced with great reverence and obedience*: for none other cause surely, but because he had the kingdom: into the princely throne and palace whererof he was taken by the heavenly decree. Therefore let those seditious cogitations never come into our mind, which may turn us away from that true and sincere obedience.  
28 Object. That commandment did belong to the Israelites.  
An. But we must mark with what reason God doth establish the commandment. I have given, saith he, 
je. 27.17.  the kingdom to Nabucadnezar*: wherefore serve him and live. Therefore to whom soever it shall be certain that the kingdom is given, let us not doubt that we must serve him. And so soon as the Lord doth advance any to the kingdom, 
We must obey a tyrant because he reigneth by the will of God Pro 28.2. job. 12.19.  he maketh his will known to us, that he will have him to reign 
* jer. 29.7. . Therefore God commandeth his people to pray for the Babylonians*. And David being appointed to be king would not smite Saul, who did unworthily pursue him, 
* 1 Sam. 14.7. &. 26 9  but he called him honourably his Lord, and the anointed of the Lord.  
29 Object. governors own mutual duties to their subjects.  
An. If the Magistrate do not his due office toward his subjects, yet it standeth them upon to think upon and perform that which belongeth to them, and which is commanded by God: that this may more easily be done, let us call to mind our offences*: and then humility shall bridle our impatince: 
Things stirring up to obedience.  Last of all let us crave help at the hands of the Lord, in whose hand the hearts of kings are, & the inclining of kingdomes*.  
30 And here both his marvelous goodness, and also power, and providence show themselves. For sometimes he stirreth up of his servants manifest deliverers, 
Pro. 21.1. Psal. 82.2. & 2.10. How God delivereth those that be his.  and furnisheth them with his commandment, that they may punish a wicked government: sometimes he directeth to that end the fury of those which think upon and go about an other thing. So he delivered the people of Israel from the tyranny of Pharaoh, by Moses*: he set them at liberty from the violence of Chusan the king of Syria by Othoniell*. 
Exod 3.7. jud. 3.9.  So he tamed the pride of Tyrus by the Egyptians: so he bridled the insolency of the Egyptians by the Assyrians: he broke the cruelty of the Assyrians by the Chaldeans: he tamed the haughtiness of Babylon by the Medes & Persians: 
Examples of God's providence in disposing kingdoms.  when as Cyrus had now subdued the Medes. And he beat down the unthankfulness of the kings of juda and of Israel sometimes by the Assyrians, sometimes by the Babylonians, albeit not after one manner. For the former sort followed the lawful calling of God: the latter sort did the work of God though ignorantly.  
31 Notwithstanding the Lord did execute his will, when he broke the bloody sceptres of kings, 
A Magistrates authority must not be offended.  & overthrew their untolerable governments. Therefore let us never despise or offend the reverent authority of the Magistrate. I speak of private persons. For if there be at this day any Magistrates, for the behalf of the people appointed to tame & moderate the lust of kings, (such as the Ephori were among the Lacedæmonians: the Tribunes of the people which were set against the Consuls: or the Demarchi against the Senate of the Athenians: or at this day in every kingdom the three estates) I doubt not, but that according to their office, 
Three estates in kingdoms.  they may withstand the outrageous licentiousness of kings.  

A caveat.  32 But in that obedience of subjects we must especially mark, that it lead us not away from the obedience of God. The Lord is the king of kings, whom we must first obey, 
We must first obey God Dan. 6.22.  and then afterward those which are in authority: but no otherwise but in him. Daniel obeyed not the wicked commandment of the king*. On the other side the Israelites which did too much obey the wicked commandment of the king are condemned. 
Ose. 5 13. Act. 5.29.  That decree was pronounced by the heavenly crier, that we must obey God rather than men*. Let us comfort ourselves with this cogitation, that we do then perform that obedience which the Lord requireth, when we suffer any thing what soever it be, rather than we will serve from godliness.  
The love of God overcometh all things.