¶ Three Propositions or Speeches, which that excellent man M. john Calvin, one of the Pastors of the Church of God in Geneva had there.  
To which also is added, an exposition upon that part of the Catechism, which is appointed for the three and fortieth Sunday in number.  
Translated into English, by T. W.  
Imprinted at London for George Bishop. 1580.   

To the right worshipful, Sir Richard Knightley Knight, and the Right Honourable the Lady Elizabeth his wife. T. W. wisheth all growth in goodness, with constancy and continuance in the truth of God for ever and ever, thorough Christ our Lord.  
WHEN I (Right worshipful and Honourable) enter into a deep consideration, not only of mine own particular grievous offences, but also of the general sins & transgressions of the whole land, continually committed against God and good men, I am wonderfully cast down in myself, and overwhelmed (as it were) with heaviness, for those great judgements that by the reason of these our iniquities we have, as it were with gable ropes, pulled from God against our own souls. But when I thoroughly weigh what slender means are used to bring men too God, and unfeigned repentance, from their former evil ways (that so the plagues hanging over our heads, may be utterly removed from us and our country, or at the least so lessened, that we be not swallowed up of the same) I am almost as a man altogether past hope, that we can be set free or delivered from those judgements and punishments, which the Lord by manifest signs and tokens from heaven, and by continual threatenings and outcries, of his faithful ministers, hath now a long time denounced against this proud and thankless generation. For what between idle and Idol ministers on the one side, & blind, wilful, and superstitious people on the other side, iniquity is grown to so great a height, that as men make little or no conscience at all of committing sin, so they seem to be sunk deep in their rebellion, and are grown as a man would say, senseless of their transgressions, insomuch that men can hardly tell what to pronounce unless they should say thus, that by our deeds we allow that, which by words in popery, we do justly condemn, to wit, that blindness and ignorance is the mother of devotion.  
Is it not both strange and pitiful, and yet in my persuasion, I take it to be for the most part very true, that after twenty years public preaching & professing of the Gospel under our gracious Sovereign's reign, the people are very little, or no whit at all edified in the knowledge of faith, & less builded up (if less can be) in the fruits of obedience and holy life? Not that I deny the Gospel, to have taken good root in sundry men's hearts: but this I mean, that that number is very small, yea even as it were a cottage in a vinyeard, or like a Lodge in a garden of Cucumbers, or like a besieged City. 
Isaiah. 1.8.  If any man would doubt of the truth of this, the matter itself is more manifest, than that it needeth to be proved: for if a man would but make his eyes and his ears, witnesses (as it were) of this matter, how can he pretend ignorance? Who passeth thorough any place of the land that beholdeth not, & heareth not, generally and in the greatest number, pestilent pride, mischievous murders, wicked whoredoms, open oaths, beastly blasphemies against God, common contempt of magistracy and all goodness, besides a thousand such like abominations? So that a man may perceive not a window only, but a wide wicket, or barn door rather, set open to all manner of licentiousness and naughty behaviour. And surely if these faults were in the meanest only, they were very grievous before God and man: but what are they then, when the hands of the greater men be the chiefest in these iniquities? Be it far from us to be Stoics, who thought all sins equal. Christian's should know (and the rather because the Lord also hath revealed the same in his word) that some sins be more grievous, than other some are in his sight: yea that one and the self same sin, is very much aggravated, & made more heinous, even in respect of the circumstances, as time, place, person, manner of doing, etc. And what I pray you is the cause, of this so great disorder and licentiousness? Is not ignorance and negligence in Priests (as they call them) and people, the mother and nurse of all these and such like wickednesses? If we might thorough God's especial blessing once have the points and principles of Christian religion, diligently and purely propounded, and the matter of manners, sensibly and sincerely set forth, and by the means of our Magistrates, Gods own discipline, for the better fructifiing of his word, allowed of and established amongst us, & our posterity, we should, no doubt, see, not only these gross iniquities utterly banished, but also the very enticements & provocations to evil, quite and clean removed: but till then we may not look for any better fruits than these that we have already reaped and rehearsed. True it is, that God can bring light out of darkness, and make his glory shine forth in our shameful falls: but none ought therefore to love darkness (nay we must have no fellowship with the unfruitful works of darknsse, 
Ephesia. 5. 11.  but reprove them rather) or delight in sin, 
Heb. 3.13.  but rather take heed that our hearts be not hardened through the deceitfulness thereof. If any will offend that grace may abound, 
Rom. 6.1. Luke 12.47.  their condemnation is just: and he that knoweth his masters will & doth it not, shall be beaten with many stripes. He that cannot lie, hath spoken this, & therefore no reason at all why we should doubt of it: and he that doth what pleaseth him both in heaven & in earth will in time perform it (without speed in an unfeigned repentance) upon us all both high and low, which also should hasten our turning. 
Amos. 6.3.  We see then that we have no cause at all to dally and delay, and to put the evil day far from us, as the wicked do, 
Rom. 2.4.  but rather while the Lord in long suffering forbeareth us, calling us to amendment by his fatherly visitations, that every one of us should in time think of and use, all the means of our earnest and hearty conversion unto him, 
Hebr. 3.13.  and while it is called to day, reverently harken unto his voice, speaking unto us out of his word, lest otherwise we be shut out of his heavenly rest: for mine own part (how vile so ever I be) I may (I thank my God for it) in singleness of heart protest thus much, that it grieveth me to the heart, to see the great defects and wants, that I know in that behalf: And that I have some care (though not so great, as many other good brethren have, neither I able to do so much as they) by travail in writings of mine own, & translating of other men's labours, to help forward, the increase of knowledge, judgement, and practise, that so God's glory may be advanced, and his Church furthered in the way of life and salvation. Amongst the testimonies whereof (besides that which I have already published to the view of the godly) I would have this my simple & small translation accounted also: wherein what I have performed, though I myself would say nothing, yet other men might both judge and report, specially if they were able and would confer it, with the French copy. This they shall assuredly find, that where as few or almost no places of scripture were quoated therein, I have added a great number, setting beside in the margin some shortnotes which do serve, both for the clearing of some dark places, and also comprehend the sum (as it were) of the whole matter. All that I have done whatsoever it be, I offer unto you (right worshipful & Honourable) & in you, to the whole church of God in this land, beseeching the Lord in mercy to remove all my sins, and so to make it profitable both to you and all those, into whose hands it shall come. The considerations inducing me, to offer it unto you, are indeed particular, as first to testify the unfeigned good will, which I bear towards you in Christ, in whom (to be short) I have a mind cheerfully to travail, what in melyeth, and by all the means that possibly I can, to build you up in sincere knowledge, sound zeal, and careful obedience of God's blessed truth, though the means and ability that I have to perform the same be very small and slender.  
Secondly to set out my dutiful thankfulness, for sundry kindnesses and good turns received from you, which I confess to be more than I am able to requite the least part, leaving the full recompense thereof too the Lord (who hath faithfully promised in his word and therefore will assuredly perform it, plentifully to reward it, even in this life, if he see it so good, but speciallly in the resurrection of the righteous) and yet thinking it meet and convenient to show myself at the least thankful in words, by such weak presents as I am able to yield. 
2. Cor. 8. 12.  Wherein I take this to be no small comfort unto me, that I deal with them in whom I am persuaded, this part of God's image amongst the rest, shineth forth very clearly: to wit, that you accept of me, and the things that come from me, according to that I have, and not according to that I have not. But the causes which have led me to publish the same for the benefit and behoof of God's Saints are as general, so many, but chief three. First, that thereby I might give some light of knowledge, to the poor ignorant people of our land, who know not, (because I fear me they have seldom or never heard the same) sundry excellent points of doctrine here propounded, and namely these great articles of our religion, to wit, the unity of the Godhead, & the trinity of the persons: the inseparable uniting of the two natures in the person of our saviour Christ, from the time of his conception in the womb of his mother: his offices, of kingdom, Priesthood and prophesy: Gods everlasting election, and his free justification of us in Christ, with such like. If any man think these points over high for our rude people (as I know there are some men otherwise greatly to be reverenced, which stand much upon that) I would wish them to consider not only this, that the Lord hath revealed these points in his word, to the end that they should be taught unto the people, but also to weigh how that without the sound knowledge thereof, it is impossible for men ever to attain salvation. So that they which stand so nicely upon these matters, do not only bewray, great, either ignorance, if they can not preach them, or unfaithfulness, if they do not utter them, 
Acts. 20.27.  because they keep back some part of the most necessary points of God's counsel, but also testify what little hunger and thirst they have, for the salvation of their brethren, who ought to be as dear unto them as themselves. 
john. 17.3.  Doth not Christ himself say, that this is life eternal, that men know God to be the only very God, and him whom he hath sent jesus Christ? And doth not Paul pray, 
Ephes. 3.18.  that the Ephesians may know, the breadth, length, depth and height, that is all perfection if it were possible? Oh but it is not yet time to propound them, say they. 
Hebr. 5. 12.  Surely then I know not when it willbe tyme. I fear me, lest that may be justly verified in us, which the Apostle speaketh of the jews, that whereas in respect of time we ought to have been teachers to others, yet we have need, again to have the first principles of the word of God laid amongst us, and are become such as have need of milk, and not of strong meat. Is it not a shame to be children always? and are not those nurses much to be blamed, that either cannot or will not in xx. years space teach their children to speak readily, and to go strongly? Would to God we might once set aside the doctrine of the beginning of Christ, 
Heb. 6.1.  and be lead forward to perfection. And yet in all this I allow not of their curiosity, that with unwashen hands, and void of reverence (to the end they may be thought profound, and deep in judgement amongst men) will enter into vain speculations concerning these & some other points of which sort are the Popish School Doctors, yea and many amongst us that to much do tread in their steps. There is a mean (if we could see it, and GOD would give us grace to embrace and use the same) between fantastical curiosity, and beastly blindness. It behoveth all, but specially those that profess godliness, as on the one side to know & prove, what that good acceptable & perfect will of God is, 
Rom. 12. 2.3  so to take heed on the other side, that they presume not to understand above that which is meet to under stand, but that they understand according to sobriety, and as GOD hath dealt to every man the measure of saith: and seeing secret things belong to the Lord our God to leave them to him alone, 
Deut. 29, 29.  lest otherwise entering into the curious searching of them out, we be over whelmed of his glory: and again seeing that the things revealed belong to us, and to our children for ever, in care and conscience to labour all the days of our life to a diligent performance of the same, rather than to entangle ourselves with fables, genealogies and frivolous questions, which breed contentions and brawlings, rather than godly edifying, 
1. Tim. 1.4.  which is by faith.  
Secondly, that by this means I might stop (if it were possible) the mouths of brawling and contentious Papists, who stand very much upon that Fable of Peter's being at Rome (the principal bulwark of the Pope's supremacy) and that same devilish doctrine of men's merits, tending to the great dishonour of almighty God and the wonderful disgrace of our saviour Christ's obedience both which and sundry other points in controversy betwixt us and the● 〈…〉 these speeches large● 〈…〉 sufficiently handl● 〈…〉 is behalf of 〈…〉, who either 〈…〉 enough already 〈…〉 these points: or else would 〈◊〉 them through forgetfulness too die out of their remembrance: For the first sort, may easily be confuted, by the pitiful practice & lamentable experience, that the Lord hath showed us, & daily doth show us to the contrary: a better proof we cannot have in my poor opinion, than that accursed rebellion in the North, Cuthbert Maines practices in the west, the continual sending over of Bulls and Babbles, besides a wonderful number not only of old subtle foxes and cruel wolves, which lie lurking in their holes, waiting for the dark night of ignorance and blindness, where in they may ravin to the full, as heretofore they have done, but of young cubbes also, sundry of them little above twenty years old (a woeful thing to behold) who are not ashamed, privately in corners, and openly in great assemblies (as ●●r majesties Commissioners for ca●● Ecclesiastical, I am sure can well report) boldly to speak for, and stiffly to defend after their beastly manner, sundry points and principles of that popish religion. And as for the other who would have Popery wear away, without naming of it, I say that they offend doubly: first in that they fight directly against nature. For let a man sow what good and wholesome seeds he can in his garden, and have not a care for the clean keeping thereof, as that it may be thoroughly weeded, when the time and season requireth, no doubt, but that (as experience also teacheth us) it will in short time be clean overgrown, & become (as we say) a Wilderness or Forest, if not altogether past hope of recovery, yet dangerous and chargeable to attempt the redress thereof.  
Secondly in that they do not enter into a deep consideration, of the corruption of man's nature, and Satan's cunning in this subtle shift. 
john 3.19.20.  That man is inclined to love darkness, and to hate the light, 
Gen. 6. 5. Gen. 8.21.  yea that he deviseth & doth all the means whereby he may continue therein, is more plain than needeth to stand upon, because that all the thoughts and motions of his heart are evil, and that every day, yea every hour of a day, and every moment of an hour, from his youth upward. And what Satan meaneth hereby, they that are acquainted with the depth of his assaults, may easily perceive, to wit, still to keep men in the possession of their old Idolatry and superstition. This rather resteth in my judgement carefully to be foreseen unto, and diligently to be performed, that is, that as the doctrine of truth, should be more often sounded into the ears and hearts of the poor ignorant people, and that romish religion sound & with authority confuted by the Ministers and preachers of the word: so all the Magistrates, are humbly and earnestly to be entreated, and that on God's behalf and the peoples, to draw out the sword of justice, and execute the same upon the disobedient rebellious, and obstinate sort: which if it might be, yet now at the length practised, no doubt but it would somewhat delay the heat of these lusty bloods (as you would say) that spare not to broach and spread abroad deceivable errors (which the ancient among them, supposed great clerks and grey headed men, dare not openly and in plain terms avouch for fear of some punishment) and bewray the hardheartedness, cankered malice, and cursed hypocrisy, of that horned generation, who then, either for fear of due punishment, would renounce their religion, though it were but dissemblingly, or else declare their want of wit, and wilfulness, in yielding their bodies a sacrifice to Satan, as Story, Felton, Maine and some other have done,  
The third & last reason is, that I might in Christ comfort some, whom I know to be sore pressed & beaten down, with the fearful feeling of the weight, of their own grievous iniquities & transgressions, and so in charity reach out my hand, to help them what in me lieth, out of the claws and clutches of sin and Satan. It is very true that the Author doth not of purpose handle in these discourses, that most sweet point: and yet notwithstanding, shall the afflicted conscience find herein, many notable sentences tending to that end, which if they be well weighed, & rightly applied to the soul, will no doubt be both comfortable and profitable to them: comfortable, in that they will serve to raise them up in spiritual joy, and assured hope, of the free pardon and full forgiveness of all their sins, thorough Christ's death and blessed obedience: and profitable in this, that they shall instruct them to walk, with greater care & conscience of performance, both of general & special duties, before God and their brethren, than heretofore they have done. Now because this number is very small (for Satan and sin hold the most part of men Captives in senselessness of their evil) I think it good in this place to add this warning: that my meaning is not hereby to work carelessness, in the hearts and heads of any whatsoever dissolute people, (who I know are over ready, to snatch that to themselves, which doth not belong unto them, and under that pretence to abuse God's goodness, 
jude. 4.  and to turn his grace into wantonness:) but to minister comfort of conscience rather, to those that are cast down, with the true taste and feeling of their filthiness, and the wrath of God against them for the same: whose case though for a while it be miserable in respect of themselves, and lamentable and pitiful to them, that are truly touched with Christian charity, and unfeigned good will in the Lord towards them, yet is the state of itself profitable, because that thereby, as it were, by a bridle, the Lord withholdeth his from running riot, with the rest of the world, and shallbe in the end (assuredly) comfortable, because that being exercised in that schoolhouse of God, and feeling the joy and comfort of him, that is the father of mercies, and the God of all comfort, 
2. Cor. 1.3. ●  they shall be able, not only to comfort themselves, but to comfort others also which are in any affliction, by that comfort, wherewith they themselves are comforted of him.  
So that, so far of should we be, from disliking either in ourselves or others, this feeling estate of our own wretchedness and misery, that we should rather esteem of it, as one of the speciallest blessings that can come unto us in this life: as whereby indeed God's glory is greatly magnified, his mercy marvelously manifested, we ourselves rightly instructed, in care & conscience to walk before him, and others which are afflicted, in us & by us christianly comforted thorough Christ. But touching this point, and the particular consolations, that God hath left us in his word, to cheer us up, when we shallbe so cast down, I shall say more hereafter God willing, in a several treaty that I have begun (if the Lord strengthen me to finish it) of that question and argument. In the mean while, I beseech all God's children, and amongst the rest, you (Right worshipful and Honourable) as most dear unto me, to accept of that lovingly, which I have presently done & published under your names, whatsoever it be: Whereof, this is all that I mind to say at this time, that as the Author's worthy name & just credit, can not but commend the matter: So these few lines that I have written (as my bodily weakness, & inward grieves would suffer me) touching some points (wherein I might have been long and large I confess) will be sufficient I hope, to stir up the Christian Reader, the better to love and like, and the more willingly and diligently to read and peruse, this present treatise, that so he may profit in sound knowledge and blessed obedienee: which if it shall please God in mercy to grant, I shall have that which I greatly desire, and so shall think my poor pains well bestowed, besides all that, I shallbe thereby encouraged, to go forward with some other work (as occasion shall serve, & the Lord shall enable me) either of this excellent man's, or mine own. The god of all grace bless you both, & all yours, with the whole household of faith wheresoever, making us all thorough the single sight, of our spiritual & bodily wants whatsoever, in assured persuasion to repair unto him, who hath a plentiful supply for all distresses, that so we may in the end truly magnify, the rich grace and mercy of this our good God in Christ. So be it. At London, the 20. day of this December. 1579.  
Your Worships & Honours always ready and humble. T. W. The Lords most unworthy.   

¶ A Proposition, or speech made by M. john Calvin, upon the beginning of the Gospel according to Saint john, in which the deity or Godhead of our Lord jesus Christ is excellently proved.  
1 In the beginning was that word, and that word was with GOD, and that word was God.  
2 This same was in the beginning with God.  
3 All things were made by it: and without it was nothing made of that which was made.  
4 In it was life, and that life was the light of men.  
5 And that light shineth in the darkness, and the darkness comprehended it not.  
THis word Gospel, 
The word Gospel what it meaneth.  signifieth the declaration that God hath showed us, of his love in our Lord jesus Christ, when he sent him into the world: which thing we ought well to mark, because it is very much to know the use of the holy Scripture, even in respect of the words it useth. It is true that we ought not to stand simply or only upon the words: and yet for all that we are not able to comprehend how excellent God's doctrine is, unless we know the proceeding that it useth, and also what is the style and speech thereof. And indeed we are so much the more to mark & weigh this word, because it is a very common received sentence to distinguish the holy Scripture into the law & the Gospel: 
Division of the Scripture.  & those that speak thereof in that sort, mean, that all the promises which are contained in the old Testament, ought too be referred to this word Gospel, True it is that their meaning is good, but for all that, the holy Scripture useth not such manner of speech, 
If any man speak, let him speak as the words of God. 1. Pet. 4.11.  and we ought to be sober in that respect, and to yield such a reverence too God's spirit, as to keep such a manner of speaking as he himself useth to teach us withal. Behold thus much then concerning the word Gospel, which is a publishing that God hath made unto us at the coming of our Lord jesus Christ his son, declaring himself a father to all the world: as also Saint Paul speaketh thereof in his Epistle to the Ephesians, 
Ephe. 2. 1●  when he saith that jesus Christ came to preach the Gospel unto them that were nigh, & to those that were far of from God: nigh, to wit, the jews, who were already entered into the covenant with God: and far, to wit, of the Pagans and Heathen, who are as it were far removed from his Church. Now when we shall have looked every where, we shall find that this word Gospel is not taken in any other signification. And behold also wherefore men have given this name or title to the iiii. histories that are written touching our Lord jesus Christ how he came into the world, and was conversant therein: how he died, rose again, and went up into heaven: men I say, have given the name or title of the Gospel to this. And why so? because the substance of the Gospel is comprehended in the person of God his son as I have already said. The ancient fathers had in deed the promises of salvation: they were also very well assured that God would be their father, 
The difference between the fathers under the law, and us under the gospel.  but yet they had not (in such plain sort as we have) the gage and pledge of God's love towards them, and of their own adoption. For when jesus Christ came into the world, than God signed and sealed his fatherly love unto us, and we had the full testimony of life, and in deed have also the substance thereof in jesus Christ, 
2. Cor. 1.20.  as I have already said. And this is the cause why S. Paul saith that all God's promises are in him, yea and Amen: to wit, because than God ratified and confirmed all that which he had spoken before, & had promised to men. So than it is not without cause that these four histories (wherein is declared unto us how the son of God was sent, that he took man's flesh, also that he lived here upon earth amongst men) have been so named. Men than have comprehended all this under the word Gospel, 
2. Tim. 2.8.  because therein it is declared and set out unto us, how God hath made perfect and accomplished all that which was requsite for men's salvation, and that we have had the fullfilling of all, in the person of his son. Indeed S. Paul speaketh of his Gospel, but after what sort? It is not as though he had written an history of the Gospel, but because his doctrine was conformable and agreeable, to all that which is contained therein. So according to that which I have already said, when the Gospel was preached unto us, 
S. Paul's Epistles, not called the gospel, & in what sense  it is a plain manifesting of jesus Christ to the end that we should know that in him all things are perfected, and that we have the truth of that, which had been promised in all times before. And yet for all this, S. Paul's Epistles, are not called the Gospel. And why so? because that therein we have not a continual history which declareth unto us after what sort God sent his son, how it pleased him that in putting upon him our nature, he might have a true brotherhood with us, how he died, rose again, and ascended in to heaven. This I say, is not largely laid out, with a continual order and course of speech in S. Paul, very certain is it, that the doctrine which is contained in his Epistles, is conformable and agreeable with the doctrine of the Gospel: But for all that, that word Gospel, is specially attributed too these four histories, for the reason which I have already alleged. Now where we say that the substance of the Gospel is comprehended in the person of the Son of God, this is not only to say that jesus Christ came into the world, but that we should know also what his office is, what charge God his father hath committed unto him, and what virtue and power he hath, which thing we ought too mark well: for from thence we may gather the difference of the Gospel according to S. john, 
Wherein the 4. Evangelists agree. Heb. 4.15.  and those which the other three wrote. The iiii. Evangelists agree very well in this, that they declare unto us, how the son of God appeared in the world, that he became true and very man, like unto us in all thing, sin excepted. Afterwards they declare unto us, how he died, rose again, and ascended into heaven. To be short, all that was committed unto him, to draw us to god his father by, is declared and set forth unto us therein. But there are two things which are peculiar too Saint john: One is, 
john hath two things peculiar to himself from the other Evangelists.  that he stayeth and standeth upon the doctrine of jesus Christ, more than the other Evangelists do: The other, that with a greater livelynes he declareth unto us jesus Christ's virtue and power. True it is, that the other Evangelists speak well of the doctrine of jesus Christ, but that is rather briefly & shortly, as who have collected some small Summaries and Abridgementes thereof. 
john. 6.1.2.  But S. john maketh a long & large declaration thereof, as we see in the sixth Chapter, where mention is made of that miracle which he wrought in the wilderness, when he refreshed and fed so great a multitude. For thereupon S. john cometh to enter into speech and to show how jesus Christ is the bread of eternal life. We see then this doctrine of jesus Christ, which was declared at large by S. john, and that with a more great dilating & discoursing thereon, then is set out by the other Evangelists, yea we see that they quite and clean omitted that doctrine. So much also may be said of the rest: for after that he hath touched some miracles and histories, he always cometh back to the doctrine, and taketh occasion too enter into the matter too handle and speak of the power of our Lord jesus Christ: 
john. 12. to 18.  as from the xii. Chapter till you come to the history of the Passion he intreteth of nothing, but this doctrine. So then now we see what difference there is between the Gospel according to S. john, 
The Gospel according to S. Io. giveth light to the other Evangelists.  and the other three Evangelists, insomuch, that to speak rightly, the Gospel according to S. john, is, as it were the key, too give us some entrance and opening to the other. For if we read S. Matthew, S. Mark, and S. Luke, we shall not so well know wherefore jesus Christ was sent into the world, as when we shall have read S. john. Having read S. john, we shall know afterwards too what end it serveth us, that jesus Christ hath wrought, and also that he hath taken man's flesh, and that he died and rose again: We shall know I say, what is the end and substance of all these things in reading this Gospel. And this is the cause why he standeth not so much upon the history, as we shall see by the order which he will keep hereafter. It is true, that these things rightly deserve, to be more largely diducted & laid out: but because there is great matter in the Text which we have to expound, I do but touch these things as briefly as I can. Wherefore let us content ourselves with that which we have summarily & shortly touched, concerning the office of jesus Christ: 
Wherefore Christ came in to the world.  that is to say, that S. john declareth unto us how he was sent of God his father, to the end he might accomplish and make perfect the salvation of men. He declareth how he took man's flesh, and how he died also, and rose again, that he is the pledge of God's love, that he is (as it were) the soul of our redemption, & that God's promises are in him ratified and established. Moreover we must mark (as I have already said) that S. john toucheth the stories more briefly than the other three Evangelists do, 
The sum of the Gospel according to S. john.  but for all that he stayeth himself more upon the substance of the matter, that is to say, too declare unto us what the doctrine of jesus Christ is: and what charge God the father hath committed unto him: and to be short, what is his virtue, his power, and goodness towards us. As concerning the signification of the word in itself, Gospel is as much too say, as a good news or glad tidings: but this word ought to be unto us as it were hallowed or sanctified, to the end to cause us to hate the things of this world, and to the end that we might know, that all our goodness and our felicity, joy, and glory is in jesus Christ alone. Wherefore when we shall pronounce or speak this word Gospel, which is as much to say, as good news or glad tidings: Let us learn not to rejoice beyond measure, in the things of this world which are brittle and vain: let us not rejoice in delights, 
Wherein true Christians should chief rejoice.  in pleasures, nor in any thing whatsoever it be: but let us be glad and rejoice in this, that Christ was sent unto us, that God is offered and given unto us in his person: that jesus Christ is come too the end that he might be our reconciliation between God and us that God accepteth us for his children, to the end we should not perish and be condemned. Behold how this word ought to be sanctified or hallowed unto us, to the end to cause us reverently to regard that inestimable goodness, which hath been brought unto us by our Lord jesus Christ. And it is expressly said, that this Gospel is according to S. john, 
The Gospel is from jesus Christ. john. 7.16.  too the end we should know, that it is not from a mortal man, but that S. john, was only the minister or mean thereof. From whom then shall we say that we hold the Gospel? From Saint john, or from jesus Christ? Certainly from jesus Christ. And in deed jesus Christ useth this manner of speech, as to say, that the doctrine is not his, but that he preached it in the authority of God his father from whom it proceeded: and all this is to the end that we should bear so much the more reverence to this doctrine, and that we should not receive it, as a common thing, but as the pure truth of God, which was preached and declared by his only son. S. john then was indeed the mean or instrument that God used, even as a Pen that will write in a man's hand, but yet for all that we must not receive the Gospel, which was written by him, as from a mortal man. Let us now come to the Text. The word (saith he) was in the beginning. The purpose of Saint john is too declare unto us how the son of god did not then begin to be, when he appeared or showed himself in the world: neither yet that then he began only too spread abroad his power in every place, 
Christ is very God from all eternity.  (for he was already from all time, and before all time, his power abroad already in himself, and he took it not from any other) but that there was a power which was in the word of GOD from the beginning, which at the last was manifested, and we know it now, seeing jesus Christ hath been sent into the world. Wherefore S. john mente too declare here that when jesus Christ came into the world, he that came was our eternal God, who also hath redeemed us. But yet to the end that we may the better understand the whole, we must particularly and by piecemeal mark the things that are here spoken. The word was in the beginning. There is no doubt, but that he here calleth the Son of God The word. The reason is, 
Why Christ is called the word.  because it is that very wisdom which hath always been in GOD, and his Counsel, and his power. True it is, that we have not in this place the things declared and set out, as they are in their own greatness and excellency, I mean, even as they are here propounded and set forth unto us by S. john. For albeit that the spirit of God spoke by his mouth, yet so it is, that he hath not yet declared and set forth the matters unto us, in their greatness and majesty. 
The Lord in setting out himself & Christ to us, had respect to our weakness.  And herein we derogate nothing from the spirit of God, when we say, that he hath not fully and in perfection set out the things which are here signified unto us, for the holy Ghost therein apply himself unto our infirmity and weakness. And indeed, if we should hear God, speaking unto us in his majesty, it should be utterly unprofitable for us, because we could comprehend or conceive nothing thereof.  
So then, because we be carnal, he must needs stut and stammer as it were, or else he would not be understood of us. By this than we see, that we are too understand, that God is as it were become little, and hath abased himself, that he might declare himself unto us: And that so it is, tell me, how should it be possible to express what Gods majesty is, If we speak men's speech and words? Is it not think you a far unequal measure? S. john then albeit he be the holy Ghosts instrument, speaketh not of these matters, according to their greatness, and yet notwithstanding he speaketh in a speech, which is as it were unknown to us. And therefore we must conclude, that the secrets which are contained in this place, are not so openly and plainly declared, as that we are able too understand the same, in such sort as we understand the matters of the world: but let us content ourselves with that which is here simply declared unto us: 
God hath in his word revealed sufficient for his children.  for our Lord knew that which was sufficient for our good, and he applied himself unto us and our infirmity, in such sort that he hath not forgotten or omitted any thing which was good and profitable for us to know. So let us learn to keep us fast too this purity and simplicity of his doctrine, considering how the world in this behalf hath been foully abused by foolish imaginations, and vain speculations, and by a certain devilish boldness: For when the question hath been to handle these matters, men have overwhelmed themselves in as much as they meant (besides the revelation of of the doctrine) to search out with a certain curiosity and boldness, the eternal essence and being of Almighty God: as a man in the Papacy shall hear disputations that are made thereof, even as if men disputed of a flock of Goats, or I know not whereof. They have no more reverence to God, than to a beast: Now we need not seek out a better witness against the doctrine of the Sophisters of Sorbone to know that the Devil reigneth there, 
Sorbone, is the name of the place, where the brotherhood of the Sorbonistes, do yet remanine to this day in Paris.  and hath always reigned there, them this. And this I say, that albeit their doctrine were not false, yet so it is that when men see they have so little reverence and regard to God's majesty, we must needs say that it is a devilish doctrine, even that I mean, which is at this day practised, by the Sophisters and Sorbonistes, in all the Pope's Colleges. So then, let us (as I have said) content ourselves with that simplicity, which is declared unto us by the holy spirit, for he toucheth and speaketh of that which is good and profitable for our salvation: and as I have already declared he hath here brought and delivered unto us that which was meet and fit for us to know. 
james. 1.17. ●●man. 11.29.  Let us come now to this true word. When S. john calleth jesus Christ, That word, it is as if he should say: the eternal counsel of God, or the wisdom that remaineth in him. Notwithstanding we must mark that GOD is not like to men: when we have a Counsel it may alter and change, but it is not so with GOD: for that which is in GOD is unchangeable. 
Though man be wavering, yet God is constant.  Besides the counsel which we have, is not our very Essence or substance: but the counsel which is in God, is verily and truly God: for God is not as a vail or coverture, where there are shadowy places, as Saint james useth this similitude, 
james 1.17.  we are as a shadow that flitteth up & down, and we cannot abide firm and constant. But this is not in God: for that which is in him, is of his essence and eternity. And this is the cause wherefore S. john declareth, that this word is verily & truly God. But as concerning the word, we must not (as I have already said) imagine a counsel or a wisdom in God, which should be like to the word of men. True it is, that we may well take some comparison from ourselves, but yet we ought always to mark, the long distance and great difference, that is between us and God: 
An apt similitude.  for if the heavens be much higher than the earth, much more must it needs be, that we should know and confess, that God is more high than we, yea there is no proportion or resemblance as it were between God and men. So then when men shall bring or allege unto us some similitude taken from the creatures, we must always mark this great distance and difference, which is between God and us. 
There are two parts or powers of a man's soul, to wit, understanding and will. See his Institut. Lib. 1. Cap. 15. Sect. 5.7.  As a man may very well say, that in the soul of a man, there is a certain understanding, which is in such sort joined to the soul, that the soul can not be without understanding. There is also a will, not as when we have now one desire, now another, but a certain power (as a man would say) to will, which thing man hath in himself, for man is not as a stone, or as a pile of wood without sense and reason, but he hath imprinted in him this property, to will this or that. So then we may take and use such similitudes: but yet notwithstanding we must consider, that speech is here had of so high things, as of necessity all man's understanding and wit must be abased and brought low: and we must handle them, and entreat of them in all humility, applying them to their true meaning, 
Curiosity and vain imaginations must be avoided.  and must not be over curious: we then have that fond imagination which hath borne sway and ruled heretofore in the world: but we must come to God's school, to hearken to that which he shall speak unto us, and to fly from all that which men shall set out, and shallbe found contrary to that, 
God's voice must only be obeyed.  which the holy Ghost hath left us. Now furthermore we must also mark, that some having been thrust forward by the devil, have perverted the meaning of this doctrine, affirming that this word was nothing else, but some certain counsel, deliberation and purpose that God had to redeem mankind in the person of jesus Christ (who was a certain form, 
A perilous opinion confuted.  as they call him, as when a man shall have purposed to dosome work, and shall have conceived the same in his spirit or understanding) leaving not by so saying, everlastingness of essence or being to the son of God. But we see already, and shall see hereafter more largely, how and in what sort Saint john calleth jesus Christ that word of God, thereby to declare and set out his deity, as I have already said. And that so it is, behold a plain testimony of God himself, for he saith, that this word was in the beginning: so than it must needs be, that it hath been eternal and everlasting. It is true, 
Gen. 1.1.  that some will reply against it, because Moses saith, that God in the beginning created heaven and earth: and that now S. john saith, that this word was in the beginning, that it seemeth hereby, seeing that so it is, that the heaven, the earth, and other creatures had a beginning, that we can not prove, the eternity or everlastingness of jesus Christ, because it is said that the word was in the beginning. 
An objection answered.  But the answer is easy: to wit, that when Moses speaketh of the beginning, we are to remember & mark whereof he speaketh: that is of heaven, of earth and other things, that have indeed a beginning. But now let us weigh and mark, that which Saint john saith: In the beginning (saith he) was that word. And where was the beginning? verily in God. And what is God's beginning, I pray you? Certainly he had none: for otherwise it must needs be, that God should be framed & made. So that when mention is made of the beginning of God, we must conclude, that it is such a beginning, as hath not any time at all. There is then much to be said, and great difference also, between Moses his place, when he saith, that God created all in the beginning, and this, when it is said, that that word was in the beginning. For Moses speaketh of the creatures, which had their beginning to be at a certain time. But here Saint john speaketh not of any thing but of God, which can not be without his eternity and everlastingness. Wherefore we must conclude, that this beginning, hath not any beginning. And hereby we see that jesus Christ hath been always. It is as much then, 
jesus Christ is our God eternal. 1. Tim. 3.16.  as if Saint john had said, that jesus Christ is our eternal God, who hath appeared and been made manifest unto us in the flesh, as also Saint Paul speaketh thereof. Now he addeth afterwards: This word was with God: as if he should say you must of necessity separate and distinguish him from all creatures. Mark the purpose of the Evangelist. We must not so much as imagine (saith he) that this word had any thing at all, like unto creatures: we must go out of the world, we must ascend above the earth and heaven, when we think upon this word. A man might demand, 
A hard question answered.  Before there was either heaven or earth, was it possible, that this word should be in the beginning? yea indeed, for S. john for a full answer, separateth this word from all the creatures: as if he should say, when I speak unto you of this word, you must come to God, for it is in God. Let us then regard and consider it, as a certain eternity or everlastingness, which is not in the creatures, neither in the heaven, nor in the earth, nor in any thing whatsoever. And notwithstanding all this, yet so it is, that the Evangelist in this place setteth out unto us, 
The father distincted from the son, not in essence, but in person. 1. Cor. 8.4.6. 1. Tim. 2.5.  a distinction between God and his word. And what manner a one is this distinction? It is not of their essence, for he meaneth always that this word is God: and we must conclude, seeing that we have but one only God, and that there is but one simple essence or being in him, that jesus Christ, that is to say, this eternal word whereof mention is made in this place, hath not been separated or sundered from God his father, in respect of essence: and yet notwithstanding there is some distinction. And how is that then? thus it is; because we are not able to comprehend that which is so high above all our understanding and reason, the ancient Doctors have used the word persons, and have said, that in God there are three persons: 
How there are three persons in the Godhead.  not as we speak in our common speech, calling three men three persons, or else as in the Popedom, they will be so bold as to point three Puppets or Monkeys, and say, Lo the Trinity: but this word persons in this matter, is used plainly to express and set out the proprieties, that are in the essence of God. The word substance, or (as the Greeks speak) Hypostasis is indeed more meet and convenient, because it is a word of holy scripture, and the Apostle useth it in the first Chapter of his Epistle to the Hebrews, when he saith, 
Hebr. 1.3.  that jesus Christ is the lively image, and the brightness of the glory, yea the image or engraved form of the substance or person of God his Father. When he speaketh in that place of the substance or person of God, he meaneth not the essence or being, but he speaketh of this propriety which is in the father, to wit, that he is the fountain of all things. 
God's word only, must be the rule of our faith, in all points, but specially in the article of the Trinity.  But now let us look to their three substances or persons, as we call them, and mark how they accord and agree, so farfoorth, as God teacheth us concerning them (as I have already said:) for we must not at any hand go beyond these bounds and limits. And therefore let us have an eye thereto, so farforth as shallbe requisite, for the exposition of the place. When men speak of God, true it is that men of themselves are confounded, and know not what to think or imagine, saving that they go astray in their own cogitations and thoughts, 
Rom. 1.21.  as Saint Paul saith: and thereupon it falleth out, that they wax thereof over proud, through their own prudency and wisdom: and therefore God also doth in such sort punish them, that they entangle themselves, in such horrible labyrinths & mazes, that they can not at any hand come out. But when we will suffer God to guide us unto him self by the holy scripture, 
The Trinity proved.  we shall know him so farforth as shallbe necessary and meet for us. For we shall come to the father as to the fountain of all things: and then we can not conceive or think upon the father without his counsel and eternal wisdom: beside there is a certain virtue & power that remaineth in him, which we shall also perceive and feel very well. Mark then how we shall find these three proprieties in the essence of God. And this is that which Saint john meant to say in this place, that that word was with God. If there were not some distinction, he could not speak so, for that should be to speak unproperly to say, God was with himself. So then let us know, that this word hath some distinction, and is indeed to be distinguished from the heavenly father: 
Christ begotten from before all beginnings.  for it is that word, that was begotten from before all time, seeing that God always had his counsel and his wisdom. And we must not for all that so much as imagine or think upon a beginning: for we may not say, that God hath at any time been without his understanding, counsel and wisdom. So then we must not set aside, and separate from God the propriety of this word, as to say, that we could judge, that there had been some certain time wherein it had not been with God: for this should be to make an idol of it, 
The Trinity, destroyeth not the unity: neither doth the unity infringe the Trinity. Gregor. Nazi. in sermo. de sacro Basil.  as it were. But as I have said, the three persons are but one God: and yet for all that we must distinguish them, because there is a certain and an assured distinction of them, as is in this place declared. And with all let us remember an old Doctors sentence, which is very worthy to be thought upon, because it is excellent. I can not (saith he) think upon these three proprieties, that are set out unto me in God, but that immediately my understanding cometh back again to one: and on the other side, it is impossible for me to know one only God, but that I regard and look upon all the three proprieties, and see them distinguished in mine own understanding, according to the light, which is given me thereof in the holy scripture. Behold how the faithful shall know God: knowing the father, they will come to his wisdom, who is this word of which there is spoken in this place, they will come also incontinently. to that virtue and power whereof we have in part said somewhat. And when they shall have once known these three persons, they will not any more straggle and wander hither and thither, but they will come to this one and only essence, to know that there is no more but one only God, yea such a one and only God indeed, as hath in such sort created the world, that he hath not left undone any thing of all that, which was requisite and necessary to accomplish our redemption. Thus much then we are to mark, as concerning that which is said, that this word was with God, to wit, 
The perfection of God's works.  that the Evangelist meant to separate jesus Christ from all creatures, and yet notwithstanding to declare unto us, the distinction which is between him and the father. Now he addeth, that that word was God: and this he doth the more fully and better to express, that which he meant, 
Christ is very God.  to wit, that jesus Christ was not a thing created, which had had a beginning, but that he is our true and very God. This place hath been ill understood of some, 
Read this with reverence and judgement.  and they have also foolishly translated it, as to say God was the word: for if we should say, that God is the word, the father should be no more God, the holy Ghost should be no more God. But S. john meant to speak altogether the contrary, to wit, that this word is God, as if he should say, that jesus Christ in respect of his deity and Godhead, is of the same essence with the father. So he shutteth not the father out from the deity, but declareth that there is no more, but one only essence in God: and although there be a distinction between God and his word, yet must we always come back to this simple and plain truth that they are one God, which we must worship. 
Arius, Nestorius, etc.  It is true that the old heretics travailed very sore, to pervert this place to the end they might not be enforced to confess, that jesus Christ was our true God. But we see here, that Saint john speaketh so plainly, of the everlastingness and eternity of this word, that there is no place left, either for wrangling, or starting into holes. He addeth afterward that this word was in the beginning with God: He had not before spoken these two words together: he had only said, this word was in the beginning: also, it was with God. But now he joineth both of them together. Mark then how we ought in such sort to behold jesus Christ that we should continually believe, that he is very God, and of the same essence with the father. 
Christ in respect of his humanity a creature.  Indeed he was created in respect of his manhood, but we must pass further, to the end we may know him to be our eternal God, who is so indeed our God, that withal he is also, the wisdom of his father, which hath been with God from before all tyme. Behold then, what is the sum of this place. Now if we shall keep and hold fast this exposition, (as it is simply & plainly set down unto us) it shallbe sufficient for us, to instruct us to our salvation. And this verily is all that that we are to know touching this point: for if we begin here foolishly to dispute, that will fall out upon us, which in this behalf is fallen upon the Papists, as I have already said. 
Blessed are they, whom other men's harms make to beware.  Moreover let us note, that this is a certain foolish study and endeavour, to labour much to confirm that which the Evangelist speaketh in this place, by the doctrine of the old Philosophers, as there are certain people, that let and trouble themselves in it. It is true that we shall find in Plato, 
It is a fond travail to confirm divinity by Philosophy.  that he had some understanding of God: for when he speaketh of God, he saith that God always had his understanding in himself: and almost all other Philosophers speak after this manner. Now these that are so curious and desirous, in such sort to make the Philosophers agree with the holy scripture: suppose that they have much profited the Christian congregation, when they are able to say, that the Evangelists, who have spoken after this manner, have not been alone, but that the Pagans and Heathen themselves have indeed known such things. Verily this is much to the purpose: it is even as if a man would put a vail or shadow, before brightness or light itself. Behold God, who enlighteneth us by the doctrine of his Gospel, 
A fit similitude.  and we will come and put a vail or shadow before it and say, he, this light & brightness will be more apparent and glittering by that vail. It is very certain, that God would, that even these things should be known to the Heathen Philosophers, 
Heathen Philosopher's 〈◊〉 some light, ●●d wherefore it was given them.  to make them thereby so much the more inexcusable before his Majesty: but that proveth not this, to wit, that his doctrine should be confirmed by that which they have said: for verily we see, that so much the nearer they thought to come nigh unto God, so much the further off in that respect they removed themselves. And therein was fulfilled this sentence of Saint Paul which he uttereth against all mankind: 
Rom. 1.21.  that all they that would be over sharp sighted and subtle witted, and did not seek God in such reverence and humility as they ought, are fallen into a bottomless depth of error. And certainly this is a just judgement of almighty GOD, when we proceed so far to defile his doctrine mingling it amongst the foolish inventions of men. But let us now go further. The Evangelist saith: that all things were made by it, & that without it nothing was made of all that which was made. After that he had assured us, of the eternal essence of that word of God, he addeth a confirmation, thereby to set out unto us his eternal deity, to the end we may be very certain of the whole matter. 
The creation of all things by Christ, is a plain proof of Christ's Godhead.  All things (saith he) were made by it. The essence of God is known to us, not only by that which we can conceive or comprehend thereof in our own understandings, but also when it pleaseth him to declare himself unto us by his creatures: for when the scripture handleth that, then doth he make himself visible, and not only visible, 
●om. 1.19.20.  but S. Paul passeth yet somewhat further, saying, that although we were blind, yet we may thereby feel him as it were with the hand. So than though we had our eyes shut, yet so it is that we may know this power of God. 
Act. 17.27.28.  And how so? Because it is here within us. In whom is it that we live, that we have our moving and being? It is in God, who hath breathed life into us, & by whom we subsist or stand. This then is that which S. john showeth us, saying that all things were made by it. By this we know, that that word of God hath been from the beginning, who also is our God. 
God apply himself to our rudeness.  And how know we this? Certainly we cannot climb so high, and therefore God is come down even unto us, God I say, with that his word, so that we may know him. And albeit that our understanding stretcheth not itself so far, neither yet is able too ascend above the clouds, yet so it is that we are constrained to know that this word is truly God. And how so? Because all things were made by it. In it is it then, that all things have been, as the Apostle Paul in his Epistle to the hebrews showeth the same. 
Heb. 1.2. Heb. 11.3.  We confess (saith he) that the word of God is eternal and everlasting. And why so? Because so it is, that by this word all things were made. And this is also the same that S. Paul speaketh in the xvii. 
Act. 17.24. Act. 14.17.  Chap. of the Acts of the Apostles, that GOD hath not manifested himself unto us, without a large testimony and witness, because we may behold him in all his creatures. So then, in as much as all things were made by his word, we must know that he is our eternal God. There are certain Heretics that suppose, 
He meaneth servetus & his adherentes, as I take it. See Institu. Lib. 1. Cap 13. Sec. 7.8.23. Gen. 1.3.  that this word of GOD, had beginning in the creation of the world, because there was never any speech had of the word, until such time as the world was created: As Moses saith, God said; let there be light, and the light was made etc. Now they would infer hereupon that that word than began. Is it so? we may rather contrariwise by that conclude, that that word is eternal. For if a man begin to do some thing, we cannot thereupon say, that he was not before that. If this be true in creatures what will it be, when we shall come to God? So than albeit that word of God hath not spread abroad & made manifest the power thereof, before the creation of the world, yet none can thereupon conclude, that it was not already before that time. And this is that which S. john mente to set out and declare by this manner of speech, wherein it is said, that all things were made by this Word. Moreover let us mark, that when we speak of God the Father and of his word, we say then, that God made all things whatsoever, & that by his word: 
A good rule which ought well too be remembered  & this word by, is attributed only unto jesus christ. True it is that when we speak of God singly and by himself, and without distinction of the persons, we may well say, 
Rom. 11.36,  that all things are by and from God: but when there is a distinction, as in this place there is, behold then the propriety which belongeth and agreeth to jesus Christ, to wit, that all things were made by him. And this is that distinction of persons which I have already spoken of, that is, that all things are of GOD the father, but that jesus Christ is the mean thereof. Mark then what S, john meant: as if he should say, that GOD by his word hath made all things. Wherefore GOD showeth that he is the fountain of them all, and that it must needs be that he should make and create all things, but yet by the mean and power of that his word. And without it nothing was made of that which was made. saint john cometh here too repeat the same Sentence, not only because it is his custom to repeat one & the self same thing after two sorts, 
Two causes of S. john's repetition.  but also by reason of men's ingratitude and unthankfulness. For albeit that it said unto them, that God made all things by his word, yet they do not at the first, conceive, understand, or believe the same. We see that God's Creatures touch us not to the quick, and that we are so dull and so blockish in our understanding, that we are not able too comprehend these things, even in such plain and simple sort, as they are propounded and set out unto us. Wherefore S. john, that he might the better express the same unto us, addeth, without it nothing was made, 
The dullness of man's wit in God's matters, should teach us true humility.  of that which was made. As if he should say, Surely we are accursed if we do not receive this eternal word of God, seeing that by it it is that we have been created, yea that all the world hath been made, the heaven, the stars, and the earth, which bringeth forth for us our food and nourishment: to be short, that all good things have been given us by the means of this word. So then seeing we perceive that our life proceedeth from thence, we must wholly keep ourselves fast thereto, and cast from us all that, that men will set before us to the contrary. This is here a double exposition, in respect of the placing of the words, not that they are changed, but because we have diversly disposed and placed them. Our sort read it thus: 
We must heed lie look how words and matters are placed in the scripture.  That by that word all things were made, and that without it nothing was made, and end there their sentence: afterwards they add, All that which was made, was life in it: But this declaration is not aptly set. It is true that the sense which they give is indeed almost all one: for they have in a manner the same exposition that we have: but the manner of speech is very strange: for it is not said of the creatures that they are life, but that is attributed unto God, as Saint Paul saith in his Epistle to the Romans, 
Rom. 8.10,  that the Spirit is life, by reason of the freedom that hath been bestowed upon us by jesus Christ. To be short, though we shall view all the holy Scripture, yet we shall never find that it is said, that we are life in ourselves, 
There is a double life even in this life.  but that God only hath life, and that not only the spiritual life, but even that life, from which all things have their being, 
Act. 17.28.  and by which we live, and that we have life and breath in him, as I have already alleged out of S. Paul's saying. And by this we see the truth of this sentence, to wit, that nothing of all that which was made, was made without that word of God. And this is the order of the reading that hath been found and observed, in all the most old Greek Doctors, and other expositors: neither was there any but one alone that hath otherwise expounded it. Furthermore we have to note, that the Manichees laboured to pervert and wrest this place, 
The Manichees and their opinion confuted.  (saying, All that was made in him was life) to prove their foolish opinions: as that all creatures had life in them & were living, for example Stones, Trees, Corn, Oats: All this in their fantasy was living, insomuch that they durst not eat bread, unless they were sanctified of GOD before hand. And wherefore? he must be good, that eateth this, would they say. The Devil certainly possessed them, and yet not withstanding they would allege places of Scripture, and abuse them, 
The Devil and his instruments do continually wrest the scriptures.  to prove their foolish speculations withal. Now I meant indeed to touch this by the way, to declare that the Devil hath always endeavoured to pervert, wrist and wring the holy Scripture: but whatsoever it be, if we search and seek after God's truth, we shall find it pure and simple as it is, and the Devil shall not be able to devise or perform any thing against it or us, to turn us away from it, because it is showed and set out unto us before our eyes, and it shall appertain to none but to us, if we will behold it in his purity, & keep it in such sort, as God hath revealed the same unto us. Then let us come to the natural meaning. After that Saint john had said that nothing was made of that which was made without this word: He addeth, that in it was life. Now here he mindeth to set out two diverse things: that is too say, that as all was once created by the power of that word of GOD: so all things continue and are preserved by that power, and by the same mean. And these are 2. matters which it behoveth us well to consider and way. 
Two things worthy to be marked.  The one, that we have our beginning and life by this word: the other that we are upholden and maintained thereby, and that not we only, but all the world: Also, that the world was not only created at the beginning by this word, but also that it should be no more or continue any longer, unless it were preserved in it own estate, by the same mean. And therefore as I have said, let us mark and keep fast, these two things as they are in this place pointed out unto us with the finger by S. john. 
All things in the world are upheld by Christ.  In the first place than he declareth unto us, that nothing of that which was made, was made without this word. And how then? Mindeth he to accept I know not what, that was not made? Seemeth it, that he would say, that the Angels were not created? No, no, he meaneth no such thing: but mindeth to declare that we have nothing at all which dependeth not wholly of God, and hath not it being altogether in him. 
Touching Angels.  It is true that the Angels have a very noble and excellent nature, but yet notwithstanding they subsist and have their being by this word, and are founded in it: otherwise they could not continue and abide: As also there is nothing in the world but it is preserved by this very word. Now here we are taught and iustructed, how great our poverty and wretchedness would be, unless that God upheld us by his grace. And this is it that the Psalmist speaketh, 
Psalm. 104.29.  that so soon as God shall withdraw his spirit from us, behold we return to powder and dust, and vanish away altogether. It is true that he speaketh in that place of creatures & bodily things: but so it is, that we see how all the rest also is upholden, by the virtue and power of this word. Now even as we cannot subsist or be, but by that word of GOD: so we must likewise mark, that it is by the means thereof, that we have begun to have life. And who is he that declareth the same unto us? The Evangelist. This is also the self same which the Apostle saith in the first Chap. to the hebrews, 
Heb. 1.3.  that the son of God is the brightness of the glory, or the Image of his substance and person of God his Father, and that he upholdeth all things by his word. He useth there the word, word, but yet in such a signification, that he meaneth not only the power of the son of god, but also a certain wonderful disposition, and a very fit and seemly order, which he hath set in the things created, because he is the wisdom of God & we may behold him in all the creatures because he upholdeth all things by his virtue & power. Mark then how we have life and moving, and after the first day of our life we continue in the same, to wit, 
Man's life, and the continuance thereof is from God alone.  because that God preserveth us: for in respect of ourselves we must needs perish every minute of an hour, if this were not that that word of GOD maintaineth us. Behold then in what sense the evangelist saith, that that word was life: that is, that not only all things were made by it, but that they must of necessity also be grounded thereupon. and that it maintain them in their being. Now he addeth afterwards, that that life was that light of men And wherefore is it that he addeth this? It is for 2. causes. The first is, that after that we have known the might of God, and the power of that his word, both on high, & beneath, and every where, we must then come to ourselves: for this is good reason, that we should and that with a greater diligence behold that, which toucheth us very nigh. As how? I ought too know God's goodness in this, that he preserveth, Horses, Oxen, Oats: 
Psalm. 36.6. Psalm. 104.27. Gen. 1.11.  as David speaketh to us thereof, saying that it is he that giveth nourishment, and food to every beast. I see on the other side the Earth, which by the commandment and blessing of God bringeth forth her fruits. If I look then upon beasts, I ought to know the goodness of GOD which declareth itself even towards Asses, & Dogs, but much more towards me. God cometh to me, that I might inwardly feel his power: he giveth me bread wherewith I am nourished, & ought I not to be touched to the quick for so many benefits & blessings, It is true that I should. Besides also when men set out God's works, they speak expressly of men, because that God doth set out his most great and excellent power rather in us then in other creatures. 
God's power appeareth specially in man.  God than will indeed be magnified, both in heaven and in earth, and in all his works that we see: but yet much more in a man, because he hath imprinted his own Image in us, rather than in all the rest of his creatures. For he hath not said of the Sun, the Stars, 
Gen. 1.26.  or any other creature how excellent soever it be, I will make now a chief work, which may be to mine own Image and likeness. So then the Evangelist after that he had spoken of the power of that word of GOD, which spreadeth itself to all creatures, he cometh to men. And in this he showeth unto us, that if men behold the goodness of God in every place where they look, they cannot but much more consider and behold the same, within their own persons. And forasmuch as God hath done us this honour, that we are magnified & made excellent in ourselves, insomuch that the very Pagans and Heathen have called Man a little world, 
Man a little world, and why he is so called.  because we may see in him a principal work that surpasseth all the rest, good reason is it, that we should know & confess in it, the virtue and power of God. It is true that we may behold God in all his creatures, but when he manifesteth himself in man, than we see him, as it were by face and countenance: whereas looking upon him in other creatures, we see him darkly, and as it were on the back parts. So than albeit that it be said, that God is made visible unto us in his creatures, yet it so falleth out, that in them we see but as it were, his feet, his hundes, & his back: but in Man we see as it were his face. 
God is visible in his creatures chief in man, but in none can God's majesty be perfectly set out.  Not that it is his face, so that we can behold him there in imperfection I mean not so, for I speak not now of divine and heavenly things, but only of this, that it hath pleased God to be known in this world high and to low. Behold then the sum of that which S. john saith, to wit, that that life was that light of men: as if he should say, It is true, that there is indeed a certain life spread abroad over and in all creatures. And what manner a one is that, even that all things are made and preserved by that word of GOD: 
Man's soul a very excellent thing.  but yet there is a more excellent matter in man, to wit, the soul, understanding and reason. For a man shall not be without sense and feeling, as stones: he shall not be without understanding and reason as bruit beasts: but he hath a more excellent life, yea even to behold the things which are above and beyond the world. Now consequently he addeth: that that light shineth in the darkness, and that the darkness comprehended it not. He expressly putteth down that, because that that light which God placed in man, is as it were altogether put out: and indeed if we should judge according to that which we now can see in mortal men, we shall not much regard and esteem the grace of God. 
Sin defaced God's image in man.  For albeit that man was created to the image of God, yet so it is, that through sin he hath been disfigured and defamed. What is it then that we see in men? We see there an image of GOD which is altogether defaced and marred, because that the Devil hath defiled it through sin. But albeit that men following altogether that which Satan prompted them too, 
Satan neither by force nor fraud, can hinder Christ the light.  have quenched and put out the light of God: yet so it is notwithstanding that the Devil was not able by his subtlety to bring so much to pass, that this light of God, should not yet shine forth in the midst of darkness. And this is it that Saint john minded to declare, as if he should say, It is true (my children) that if that which was first given unto men had continued and abidden with them, we should have seen nothing now, but the glory of God shining in every place, in steed that now we behold his Image wonderfully defaced: and yet notwithstanding all this, it so falleth out that we may perceive in Man some brightness that God hath left him, 
Some sparks of light remain notwithstanding man's foul fall.  and some little spark of that his light. And this is that which the Evangelist meant to declare. I leave untouched other things because the time suffereth us not to speak any more thereof, and because I have already been overlong.  
Notwithstanding we are to mark that men have so much light of the knowledge of God, as is sufficient to win them, and make them inexcusable before him. 
Men are not what they think of themselves, but what God pronounceth of them.  Let us endeavour to make ourselves believe of ourselves what we will or can, yet behold God, who pronounceth, that we are all darkness. And how so? let us not attribute that unto GOD, but to our own fault. Now then, either God must enlighten us with his brightness, or else otherwise there shallbe nothing but darkness in us, and it cannot be avoided but we shall stumble and fall down, if we will but once lift up ourselves to go forward one step, without his guiding and government. And yet so it is (as I have already said) that God hath not so destituted us, that we are altogether forsaken of him, so that we have nothing remaining of his gifts. And that so it is, there is yet some seed of religion in men, they have yet some remnants of their first creation: as a man may see, that even in the most wicked and reprobate: there is some impression and print of the Image of God, and this is to make them so much the more inexcusable: 
Man's light maketh him without excuse before God, as Rom. 1.20.  forsomuch as they have not profited thereby, their condemnation shallbe therefore so much the more grievous, and without doubt it shall be doubled upon them. Behold then how notwithstanding that our nature was so corrupted we do yet retain some little spark of that grace, which God put in our father Adam: So that this sentence is very true, that that light shineth in darkness. Now further the Evangelist saith, that the darkness comprehended it not. Wherein he showeth how great the unthankfulness of men is. 
Man's malice the cause of his own blindness.  Behold God, who maketh his brightness to shine in us, and his word to lighten us, and yet notwithstanding we darken & dim the same through our malice. It is true, that the Gospel itself, is a manifestation and declaration of this light, but yet that malice and unthankfulness which is in us, putteth it out, as much as in us is, unless God remedied and redressed it, making a change in us by his power and infinite goodness. And this is that which Saint john meant to declare in this place: and with all he beginneth to prepare us to that, which he will speak afterward, that is to say, to what end this word (which is jesus Christ) was sent us of God his Father: that is, to the end he might be manifested in the flesh, for our salvation. 
The mystery of our redemption very great and needful.  He meant then to declare how great the mystery of our redemption was, and what need we had of it, in saying, that we have not comprehended the brightness that was in us: as if he should say, It could nothing at all have profited us, to have the light that shineth in us, unless we had withal been redeemed, and that this word had executed and performed the love of God towards us, in repairing his image, which was defaced in us through our sin, and wholly disfigured in the first man. Mark I say how Saint john mindeth to prepare us to know the effect of our redemption: 
The sight of our own misery is a good mean to make us feel the mystery of our redemption.  and beside he meant also to show unto us, how that the word of God declareth itself in his creatures, in as much as all things are preserved by his strength and power. And with all he exhorteth us to know and confess, the graces that GOD hath bestowed upon us, more excellent indeed than upon other creatures, to the end we might magnify and praise him: moreover to know, 
The ends of our light and knowledge.  that seeing he hath from the beginning imprinted his own lively image in us, and hath made us feel his power, it is good reason we should learn, to hold ourselves fast to this word, and to confess both generally and particularly, the good things that God hath done for mankind, to the end that the light which he hath plentifully communicated unto us, of his grace and goodness only, may not be quenched or put out through our malice, but that jesus Christ may in such sort dwell in the midst of us, that being guided and governed by the holy Ghost, we may have such access to the father, that he may at the length bring us into his heavenly glory. Thus I have handled these things as shortly as was possible for me, 
What men should look at in expounding the scripture.  respecting always to touch the mark, whereat the Evangelist in this place aimeth: notwithstanding if there be any thing that hath been omitted because a man cannot remember all, let every one speak thereof that, which God shall have given him in that behalf: and if there be any doubt, propound the matters, to the end that putting them out, they may be made clear and manifest, and that the Church of God may thereby be more and more edified, when things shall not remain in doubt, but shall be understood according to their true meaning, after that we shall have disputed and reasoned upon them, as is seemly, and according to God and godliness.   

The second Congregation or speech of Master john Calvin, propounded and delivered out of the second Chapter of the Epistle of Saint Paul to the Galathians, verse the eleventh, & some other following.  
11 And when Peter was come to Antiochia, I withstood him in the face, because he was to be reproved.  
12 For before that certain were come from james, he did eat with the Gentiles: but when they were come, he withdrew himself from them, and separated himself, fearing them which were of the Circumcision.  
13 And the other jews likewise 
Or used dissimulation.  played the hypocrites with him, in so much that Barnabas also, was led away with them to their hypocrisy.  
14 But when I saw, that they walked not the right way, to the truth of the Gospel, I said unto Peter before all men▪ If thou which art a jew, livest as the Gentiles, why constrainest thou the Gentiles, to do like the jews?  
15 We which are jews by nature, and not sinners of the Gentiles,  
16 Knowing that a man is not justified by the works of the law, but by the faith of jesus Christ, we also have believed in jesus Christ, to the end that we might be justified by the faith of of Christ, and not by the works of the law, because that no flesh shallbe justified by the works of the law.  
SAint Paul pursuing that matter, which we have seen heretofore, declareth, that not only he was not some small and common Disciple amongst the other Apostles, but that even in their presence he used a certain sovereign and chief authority, yea such a one, as our Lord jesus Christ had given unto the twelve, which he had appointed to be as it were his lieutenants, to the end to take and keep possession of his kingdom throughout all the world. Here S. Paul declareth, 
Apostles, and why they were ordained.  that he was not in an inferior degree and state, in comparison of the other Apostles, but showed himself to be of the same estimation, account and degree. Now he proveth that, because he feared not Peter, who was one of the ancientest amongst them, as we have heretofore seen. 
We may reprove one an other, and the inferior the superior, as occasion is offered.  True it is, that we may reprove one another, and that he which shall be the least, may indeed use reprehension towards him, which shall be the most high and excellent. For God hath not so shortened his spirit, that the great ones, and those that have received more large graces, may not be humbled. He will stir and raise up sometimes little children, to blame and reprove us. So then he that shall reprove an other that shall be advanced above him, shall not exercise by that means an oversight or superiority over him: But that which is rehearsed here tendeth to an other end: for Saint Paul declareth that he had such liberty and freedom, by reason of his office. And so it behoveth us to mark the quality, 
Our reproofs shallbe more gracious, when our duty bindeth us to use them.  state and condition, when he speaketh: for he doth it not as a common person, but as he that was called to maintain the pure doctrine of the Gospel, and frankly reproveth Peter, who was of great reputation in the company of the Apostles, so that a man might think him to be chief or first: yet Saint Paul setteth himself against him: Behold then how his calling to this is allowed. 
The Pope brazen faced and beastly.  And in this place we see, how the Pope was shameless: and with all we may see to his beastliness, seeing he hath exempted himself, from all reprehension and reproof: for mark the words that he useth, 
Distinct. 4. Cap. Si papa. Clemens. lib. 5. de Haeret.  that to him it belongeth to reprove all the world, but that none may be above him. Behold here a pride both devilish and full of sacrilege, when a mortal creature will shake of every yoke, and say, I am more than others: for if a holy reproof proceed from none but God's spirit, it is as much as if the Pope should lift up his horns and say, that he oweth God nothing, and ought not to confess him his superior, to do him any homage or service, after what manner or fashion soever. 
What we may learn by the Pope's blindness.  But seeing God hath blinded him so far, it is to the end we should know, that the devil hath overflowed all, in that same seat of abomination. Whatsoever it be, we see how the Apostles governed and behaved themselves, that is, that every one yielded himself apt to be taught, and obedient, and that he confessed his own fault, to the end he might be corrected therefore. This is then the rule, 
To suffer the word of reproof patiently, is a good token of true Christianity.  that it behoveth us to hold, if we desire to be acknowledged for God's servants, and to be allowed as members of his Church. By what right or title may the Pope say, that he is Saint Peter's successor, when he will not follow him, nor confirm himself to his example, in any manner whatsoever it be? He is vanquished by his own mouth. But on the one side, we are not only taught (as I have already said) out of this place, to condemn him, and his doings: but also to hold ourselves in, and to keep ourselves under, in such sort that he which shall be the most excellent, cease not for all that to subject him self with all humbleness: 
The greatest in the ministry must be subject to admonition as well as the meanest.  and that when he shall have faulted, that he humble and cast down himself, and suffer himself to be reproved. And moreover we have to see, what manner of reprehension or reproof this was: For if Saint Paul, in general should say, that he reproved Peter, it should be some what far off, and it would seem, that he would exalt himself, under the shadow of these controversies and disputations which he had with the false Apostles. But it is apt and fit for the purpose, that he allegeth such a rehearsal: for he reproveth not Saint Peter, because that either in his life, or in his doctrine he had strayed and wandered: 
When men's persons shallbe touched, to God's dishonour, than it behoveth them (if they be clear) to stand upon their credit.  no that is not the argument and matter, whereof Saint Paul now treateth or speaketh: but he showeth, that that whereof the false Apostles accused him, as though therein he had bend himself against the whole Church, that in that respect he maintained every thing which he had taught the Gentiles, and that before Peter and the whole Church. Wherefore we must conclude, that Saint Paul having shut Saint Peter's mouth, in maintaining that doctrine, whereof there was great question, removed all disputation about it, insomuch that it might not afterwards be lawful, for Saint Peter any more to dispute of it, or to move any controversy about it. This then is that which we have to hold and learn for the second point: for this cause he saith, that Peter, before that some came from james, was conversant with the Pagans or Gentiles (as some call them:) and notwithstanding because that some were come from jerusalem, he withdrew and separated himself from the company of the Gentiles, fearing indeed to offend them that were of the Circumcision. 
The circumstance of the time, well weighed.  But before we come to the matter, let us mark, when it is here said, that Peter came with the others, that it was a long time after he came to Antiochia, and yet notwithstanding it is easy to judge, that this was before Saint Paul arrived or came thither, to determine and pronounce sentence touching this very question. For Saint Luke reciteth, that because the jews ceased not to trouble the Church, 
〈…〉  and there to gather companies, that Saint Paul and Barnabas went up to jerusalem to understand of the Apostles, whether the Gentiles ought to be subject to the ceremonies of the law: and they concluded no. If Saint Paul had said and alleged, that he ought indeed to content himself with that, which had been determined and resolved upon, than this great absurdity would follow thereon, that Peter had feared to grieve and offend james, or else to enter into disputation with him, and trouble him, and that james would have taken the conclusion of that matter against him on his own side, as we see in the Acts, that is to say, that the Gentiles ought to be in that liberty: which could not be: for it is expressly said, that Peter came to Antiochia, a long time after the resurrection of jesus Christ, and yet it was before this conclusion was made, that the Gentiles should not be subject to the ceremonies of the law. And whereto tendeth all this? 
The Romish Bishops beastliness.  To declare the beastliness of the Bishops of Rome: who affirm that the seat of Antiochia was the first, and Rome the second, 
Doctors agree not, about the time of Peter's being at Antiochia.  because Saint Peter rested there and died there. Now some say he was there seven years: and other some twenty and five years: but we see, that Saint Paul was not converted so soon, after the resurrection of our Lord jesus Christ from the dead: beside, and that after his conversion, he was a long while some times here, and some times there. So that a man may easily judge, that Peter rested and remained not in Antiochia, as the Pope saith: this is a merry jest lately found out. So much also is there to be said, touching his Bishopric of Rome. Thus we may see, 
The Pope allegeth but babbles for his headship over the Church.  that all the goodly colours which the Pope pretendeth, and layeth for himself, that he should be head of the Church, are indeed over foolish, and nothing else but little children's babbles. And moreover we see also, that S. james was not only a Disciple, as some would make him, but that he was in the degree, and of the company of the Apostles: for Saint Peter would not have so much reverenced and feared him, if in degree he had been inferior to him self. 
Peter, notwithstanding some have laboured to cloak his sin, offended greatly.  But let us now come to the principal matter. It is certain, that Saint Peter committed a fault, because he distracted and withdrew himself from the Gentiles. True it is, that men have sought divers cloaks to cover and excuse him withal, because he was most bound to his own creation. For as it hath been already said, 
Galat. 2.7.  even as Saint Paul was called to preach the Gospel to the Gentiles, so was Saint Peter the minister of circumcision: whereupon it seemeth to some, that he ought to have more regard to his own nation, seeing he was bound thereto, and that according to Gods own intent and purpose. 
1. Cor. 12.12.  But in that God did so distribute and divide the offices, he meant not thereby to break the unity of the Church: for there is no more but one body. Wherefore needs must it be, that the jews should be joined with the Gentiles: so that it is a folly to say, that Saint Peter ought to maintain the jews part, because God hath called him to be a minister amongst them: for that was upon condition that they shall nourish amity and friendship amongst the members of the Church. 
Reasons, proving that Peter offended.  Wherefore we can not otherwise say, but that he faulted and that foully: Add also that Saint Paul speaking in this place, as the instrument of the holy Ghost condemneth him. Behold a sentence that can not be called back, and against the which it is not lawful to plead. It is also expressly said, that Peter and those that joined with him, walked not the rightway into the truth of the Gospel. This therefore must be concluded, that Peter committed a fault. And indeed there might have followed a great offence of that which he did, and that was, the alienating & estranging of the Gentiles from the jews. Seeing then that he so much diminisheth the number of the faithful, and indeed teareth the Church, and renteth it in pieces, what may we judge of that? And beside, it behoved, that this doctrine to wit, that the ceremonies of the law were abolished, should specially be maintained. 
A secret objection sufficiently answered.  And albeit the jews were permitted to use them, until such time, as that by little & little, the liberty which our Lord jesus Christ purchased for us, was known, yet for all that, there should not have been any bondage therein to lay that yoke upon the Gentiles neck, as though that the ceremonies had been given them for ever. It behoved them that that should be indeed concluded and resolved upon. But Peter beginneth to call it into doubt and question. Besides he was variable and inconstant: and we see that for to please men, he declined & went aside from the good and right way, which thing also is plainly & expressly accursed. 
Sin is subtle, for men sometimes fall into it even then, when they they think to do well.  Certain it is that S. Peter in so doing, sought not his own profit, for all his whole study and endeavour was to serve God, yet so it is, that for all that, he forgetteth himself, and turneth aside from the good way. And why so? fearing lest he should offend the jews: and herein he showeth himself over much affected towards men. Seeing that it fell out to him, to go aside and stray, let us look to ourselves, & let us remember the sentence which was spoken before, that if we desire to serve men's appetites, 
Galat. 1.10.  we can not serve our Lord jesus Christ. This is then that which we have to note in this place, when it is said that Peter feared to offend the jews. True it is that we ought to fear offences: but whatsoever it be, 
Offences must be avoided, but so must inconstancy also.  this meaneth not that in respect of men and for their sakes, we must bow every way, and that men shall turn us & wind us as a Rush, as we commonly say. For it is not in our power, to diminish any thing of God's right & authority at our fantasy and pleasure, but that which he hath pronounced, must always abide firm and steadfast, & men must attempt nothing against it, after what sort soever it be. Wherefore when the question is to nourish concord and moiety among us, we must always have that which God alloweth, that is, we must be humble, and learn to obey his word. And this aught indeed to be well marked, because at this day we see that these which swim between two waters, 
Mean men painted out and answered.  think it good to do both this & that, & enter in to disputations also about the same: saying this is not of great importance and weight, we may easily yield them and grant them that. And yet for all that, who seethe not, what great sacrilege is committed, if men go aside from this doctrine of S. Paul? 
No colour must cause us to run from the simplicity of the Gospel.  & therefore so much the more ought one heedily to mark this point, that is to say, that it is not lawful, under any shadow or colour whatsoever, to decline or start away from God's pure truth. And Behold wherefore S. Paul maketh mention of this truth. This meaneth not that we should look to have in or under the Gospel any fleshly liberty: but it teacheth us that if men will have a Gospel to the halves, that then they do nothing else, but falsify and corrupt the same: As do these that will say: Let us hold the principal: and then for these small matters and circumstances it skilleth not: 
An obiction answered.  we may diminish this, or take away that, because they are not of any great importance or weight. Such men doubtless are falsifiers & corrupters of God's word. And why so? For we ought well to weigh this word, that it is not enough to have the Gospel in a hotch potch, 
1. Cor. 5.6. Galat. 5.9. Mat. 16.6.  and in part, but we must have it sound and whole, or else it is corrupted. Behold a little leaven, leueneth the whole lump of dough: and we are commanded to beware of leaven: that is to say, from all mingle mangle, thereby to disguise and disfigure in any manner whatsoever, the purity of the doctrine of God. This word than ought to be as it were engraven in our hearts, 
The doctrine of the Gospel must not be clipped.  more than if it were written in letters of gold: to wit, that there is a certain purity in the Gospel, & that it is not lawful for us to turn from that, but that we must have the doctrine pure and simple, insomuch that men should not attempt to lessen the same any whit at all, or to diminish any thing therefrom. Now concerning that with S. Paul saith: that he reproveth Peter because he was to be reproved: This meaneth not that he was reproved in such sort, as some have imagined. It is true that the word may import, that he was reproved, but we know that Participles are sometimes taken for Nouns: and so doth S. Paul expound it, that Peter was culpable and faulty, and that his offence was as if it were altogether known. 
* Amongst the rest jerom whereof you may see large discourses, in the 2. Tom of Augustine's works and namely, Epist. 8.9.10.  But I speak this because this place hath been much debated upon amongst the ancient writers: & because some have sufficiently maintained it, that Peter offended not, neither was so reproved, because they would not persuade themselves, that S. Paul did so openly set himself against Peter, or that he entered into controversy ordisputation with him about it. For it seemeth unto them that if S. Paul should find any thing in Peter, to be spoken against, that he should have told it him between themselves and secretly, 
Much a do made to pervert the true meaning of the holy Scripture  least otherwise he might give offence, and stir up contention in the Church, and kindle a fire, that would not be easily quenched. They have this colour, and thereupon they have thought, and this was done by agreement between them, and that S. Paul and S. Peter were well agreed together: as though Peter should have said when we shallbe in company with the people, thou shalt reprove me, and I will make as though I were well pleased therewith, and then afterward we shall not be troublesome or grievous one with another, and I will be content to be vanquished and overcome, and that thou also shalt have the victory and glory. But who seethe not that this is too to much enforced, and is indeed nothing else, but the turning topsy-turvy of S. Paul's Text. Wherefore there is no doubt of this, but that S. Paul declareth in this place, that Peter was to be condemned and blamed. 
S. Peter's proctor's answered. 1. Cor. 9.19.20 Act. 16.3. Act. 21.26.  And he addeth afterwards the reason of it: that he and all that followed him, did not walk with an upright foot according to the truth of the gospel. Thus much then for reason. Now they that thought that there was such an agreement between S. Peter and S. Paul, grounded themselves upon a frivolous & vain reason, to wit, that S. Paul confesseth in another place, yea in sundry other places that he was as a jew amongst the jews, and as a gentle among the gentiles: that is to say, that he conformed and fashioned himself to all men. True it is: but this was done for the edification of the Church: & besides this was not to annihilate & disannul the liberty of Christians, or else to break the unity and concord of the Church. Whereas we see altogether the contrary in S. Peter. First he made a division in the Church, as if he had torn it in pieces as I have already said. He trod underfoot the liberty of Christians, and endeavoured to enforce even the poor Gentiles to take the yoke of the law upon them, & to bring them into subjection and bondage. There was no edification in it, but rather that which had been builded up before, was as it were pulled down. Let us conclude then, that in that behalf S. Peter had no agreement at all with S. Paul's doings. And when S. Paul saith that he became a jew amongst the jews: 
How S. Paul's words 1. Cor. 9.20 are to be understood.  he meaneth not otherwise then thus, that he framed himself unto them in these things where in he might, that he might by little and little draw them too more great and large knowledge, as also he himself doth afterwards declare. So then there is no doubt, but that this reproof was made in roundness and truth, and that there was no disguising in it nor close, complot, or secret agreement between the Apostles. And indeed Saint Paul doth sufficiently declare how that it could not so be, for he useth a word when he sayeth that Peter troubled the Church, by his feigning or counterfeiting, that is too say, hypocrisy, 
S. Paul played not the hypocrite in reproving Peter.  which also is common enough amongst us. For now if Saint Peter was reproved of his hypocrisy, S. Paul also himself should have been an hypocrite, seeing he had covenanted and had made as a man would say, a secret bargain with him: as to say, we will deceive the company: for it shall seem, that I am of one opinion, and thou of an other, and let us reason upon this difficulty, and dispute this hard question: and when they shall see that thou shalt be overcome, they shall have their mouths stopped up. If it had so been, we see that their manner of proceeding had been indirect and overthwart, & there should have been therein an occasion, rather to have turned them that were sound in judgement from the purity of the Gospel, then to have builded the weak. To be short it is a matter too to plain, that Saint Peter committed a fault, and also that by good right and reason, the Apostle saint Paul reproved him, because he was culpable and faulty.  
Now after that we have seen the fact or deed, let us come to the reason whirh is added. He saith: If thou which art a jew, livest as the gentiles, and not as the jews, wherefore constrainest thou the gentiles to do like the jews? 
S. Paul's reason for his reproof weighed.  Mark then Saint Peter's fault, that is, that he wrought thereby great hurt against the gentiles, when he withdrew himself from them, for it was a certain kind of enforcement or constraint. And why so? For if the Gentiles had been moved to despite or anger against him, behold the Church than should have been assembled together in companies and set one against another. But we have declared, that as our Lord jesus Christ is the head of the Church, so it behoveth us to be joined together in him, as the members of one body. So that now there remained nothing else, 
Christ as the head, and the faithful as the members make but one body.  but that the gentiles should either take and use the ceremonies of the law, or else it must needs be, that there should be open war and contention, between them & the jews, and so they should be as it were two troops or companies, one of them altogether against another. And this is that constraint or enforcement whereof Saint Paul speaketh here. 
This is a double kind of enforcement.  Wherein we must mark that we do not only enforce people when we always take them by the throat, but also when they are not able to escape, but that they must of necessity submit themselves to that which is laid upon them: Behold this is an enforced constraint, yea a certain kind of tyranny, which we use and practise. Some will say S. Peter thought not upon that: But let it be certain that he failed through ignorance: 
It is a good thing unfeignedly to confess our faults.  yet he was reproved of his error, and indeed he hardened not himself in his sin, neither made many replies against S. Paul, as though he would resist him but confessed that he was blame worthy, whereupon we have to note that we must not set a rule or law over our neighbour. For S. Paul in another place (to wit, 
Rom. 14.10. This must not be understood of lawful magistracy, but of unjust and uncharitable condemning one another.  Rom. 14.) testifieth that we must all appear before the judgement seat of our Lord jesus Christ. It belongeth not them to us to be judges: it belongeth not to us any more to use jurisdiction & government one over an other: but let us in such sort govern ourselves, that God may have all authority over us, & that none attempt to enforce his neighbours, seeing he hath no such rule and government, for that should be as much as in us lieth to dimnish the authority of God, when every one of us will be a judge. 
Faith in Christ by the doctrine of the Gospel, freeth both jews & Gentiles from all jewish Ceremonies.  And thus much shortly touching thus rehearsal or story. Hereupon S, Paul taketh occasion to enter into the matter, and largely to lay it out as we shall see afterwards: whereupon also he beginneth and saith: we are jews by nature, and not sinners amongst the Gentiles, notwithstanding knowing that we cannot be justified by the works of the law, we have believed in our Lord jesus Christ, who hath been our only remedy, because that no flesh can be justified by the works of the law. Wherefore seeing that it is so, so far of is that the Gentiles ought to be constrained to keep and use the Ceremonies, that even the jews themselves are feared from them if so be it they come and have recourse to our Lord jesus Christ, and embrace the faith of the Gospel. And Paul reasoneth in this place, from the greater to the less: for he maketh comparison between the jews and the Gentiles. For God had set such a distinction and difference that the Ceremonies were as it were, a wall between them, 
Ephesians. 2.14.  as he speaketh thereof in the second Chapter of his Epistle to the Ephesians. Behold then God, who distinguished his people from the Gentiles, and put the Ceremonies. as it were a wall between them: as though he should say, you have a sign and a mark, that you are not of their order and company, because they know the service which he requireth, and the way also which they ought too keep. This aught to be marked in the first place, that the Ceremonies of the law were ordained and set out for the jews. And this is that which the Apostle S. Paul sayeth, we that are jews by nature. 
What the Apostle meaneth by the word nature.  Now this word nature importeth not the common creation of all men: for the jews came from Adam, and descended from Noah also after the flood. So that there was in that respect a common nature between the jews & the gentiles. Moreover it is certain, that in Adam, all both jews and gentiles are accursed & corrupted: 
Psalm. 51.5.  was not David a jew? and yet notwithstanding he confesseth, that from his mother's womb he was a sinner, and conceived in iniquity. Wherefore when S. Paul speaketh thus of the jews, & showeth that they are jews by nature, he meaneth that they are not perverse and corrupted, not considering them, 
There is a double nature in men. Ephe. 2.3.  as descending from Adam's line, or race, but as coming from Abraham's race. Wherefore to make a short resolution, there is a double nature. The first is common to all: the second is special or particular. For when S. Paul saith in another place to the Ephesians, that we are by nature the children of wrath, than he doth indifferently comprehend and mean, aswell the jews as the gentiles. Behold then, that aswell Abraham's race as others are subject to God's vengeance, and that of nature as S. Paul saith. 
Rom, 11.16, 21  But in the xi. Chapter to the Romans he saith that the jews are the natural branches of the holy root or stock: when he saith natural branches of a holy root, it is a special privilege that God gave, to that race of Abraham, when he adopted and received the same to himself. And why so? For God hath not only declared that he will be the people of Israel's Saviour, but a Saviour of all that Line or Stock. And thus much concerning this word. Also this word sinners, is not there to be taken, as we commonly understand it, 
What the Apostle meaneth by this word sinners. john. 9.31.  but it signifieth in this place profane persons, and such as are altogether defiled before God, as when it is said that he heareth not sinners: and yet we know indeed that he heareth them. And indeed, the doctrine that our Lord jesus Christ hath taught us, must needs be inviolable, and it behoveth us to have our mouths wide open to confess our sins, whatsoever come of it, for otherwise we should be liars, as S. john saith in his Canonical Epistle, to wit, 
john 1.8.10.  that if we confess not that we are sinners the truth is not in us: yea and it is of necessity required that God cover our sins. So then sins is often times taken for a Profane man, and one that is rejected of GOD, as also in this place. But now let us come to that which Saint Paul saith: we are jews by nature, 
Deu. 32.8.9.  we have a special privilege: for in as much as GOD hath chosen the race of Abraham, behold how we are placed in a degree of honour. God could have done this to all the world, but as it is said in Moses' song, God cast his word, to separate his own inheritance from other nations. And this is it that S. Paul meaneth in this place, to wit, that the jews had a certain special dignity, and were not of that common sort or order that the Gentiles were, who abode in their first nature, and were as it were, rejected and accursed. This distinction is more plainly set out in the third Chapter of the Apostle saint Paul's Epistle to the Romans. For after that he hath declared, that all were condemned before God, and that there is neither Gentile nor jew, but he ought to confess that, he demandeth this question: 
Rom. 3.12.  Shall not the jew then have somewhat more preferment, yes they shall, saith he, for God hath declared himself to them. They have the law & that service which was appointed them, they had also his promises. Behold great honours that God bestowed upon them, when he declared unto them that they were his purchased people, his inheritance, and as it were, 
All both jews and Gentiles have need of God's grace.  his treasure, that they were unto him a priestly kingdom, and that he established his service in the midst of them. Mark how the jews had great pre-eminence above the Gentiles, & are they more excellent for that? He addeth afterwards, No. For if we should be all examined, there should not be one alone amongst us that should be found just before God. Behold then how they are condemned with the Gentiles, & all are deeply plunged in the curse. We see then how the jews are not polluted and profaned, as the Gentiles are. And by what means is this? By the grace of God. This is without the men: & yet they have all one & the self same beginning, & beside they are all corrupted in their persons, because that they are sinners both the one & the other. But whatsoever it be, Paul declareth in this place, that if there be any that aught to be partakers of this benefit of God's mercy, that they are the jews. And why so? He saith in another place, that is, 
Ephesians. 2.17.  Ephesians the second Chapter, that they were nigh to God, & the Gentiles far of from him. When he speaketh of our Lord jesus Christ, he saith that he came and preached reconciliation, that we might have access unto the father, and this (saith he) was published aswell too them that were nigh, as to them that were a far of. He saith that the Gentiles were far of, because God had abandoned & forsaken them, as it were for a while: Behold then the jews who were nigh, 
None can come to God, but thorough the grace of jesus christ.  & yet had not access to God through the law, but through the grace of jesus Christ, published by the doctrine of the Gospel. Wherefore we must know that the works of the law are debated: For to the jews it is that God spoken, and yet the jews have not their salvation therein And what? Shall the Gentiles, to whom God spoke not, and who had no promise, shall they (I say) have their refuge and recourse to the law? We see then Saint Paul's purpose, which is to show that none can be justified but by faith. He useth in this place these words, to justify the faith of our Lord jesus Christ, and the makers of the law: we must enlarge these points before we can comprehend and perceive Saint Paul's purpose, and the substance of that which he speaketh. This word to justify, 
What the word justify, importeth.  signifieth as much as to be absolved before God. It is true, that if we would heap up all the testimonies of the scripture, serving for this purpose, it could never at all, or hardly be one, and beside we could not dispatch the whole matter at this tyme. It is true that for this present time, if it be possible, we will take and allege two places only, to show and set forth that which we have said. Saint Paul, speaking in the eight Chapter of his Epistle to the Romans: What? 
Rom. 8.33.  may not we stand before God (saith he) seeing he justifieth us? and who is it then that shall condemn us? Certain it is, that in that place, this word to justify, importeth not that God maketh us just, but this it is, that he receiveth us to mercy and in pardoning us our sins, he holdeth us and accounteth us as just, albeit that we be not so indeed. The comparison set against it, declareth the same: God justifieth us, who is it that shall condemn us? If these two words be well weighed, to justify must needs be contrary to condemn, and that is then to absolve. So to be justified before God, that is the absolution or losing, that he giveth us, when it pleaseth him to receive us to mercy, as is declared unto us in the Romans, 
Rom. 3.28. Rom. 4.5.6.  where Saint Paul allegeth this place out of the two and thirty Psalm: Blessed is the man, whose iniquities are pardoned, and whose sins are covered: he saith there that we are justified without the works of the law. And why so? because our sins are pardoned us, & that through God's free goodness. The other place is declared, in the thirteenth Chapter of the Acts, 
Acts. 13.38.39.  to wit, that we can not be justified by the works of the law, but by the grace of our Lord jesus Christ. The Gentiles than are justified: and after what sort? From all things from which the law of Moses could not justify them, that is to say, could not absolve them. For Moses law had many marks & signs to testify their reconciliation to God. 
The ceremonies of the law, could not justify.  There was washings, sprinckling, satisfactions, and all the rest: But all this was not or served not, to justify, that is to say, to acquit and discharge men, in such sort that they should be accounted just. So when in this place it is said, that the jews found not any thing in the law, whereby they might be justified, he meaneth by justified, obtaining of grace and favour before God, & in sum, approbation and allowance before him. And thus much concerning one word. 
What is meant, by the faith of our Lord jesus Christ.  Now the faith of our Lord jesus Christ, is not that whereby jesus Christ believed, but that by which we believe in him. And how do we believe in our Lord jesus Christ? that is in receiving and applying him such a one unto ourselves, as he hath been sent unto us from God his father. But he hath sent him, 
1. Cor. 1.30.  as saith Saint Paul, to be our righteousness, our wisdom and satisfaction. When then we shall receive our Lord jesus Christ for our righteousness, behold how the faith that we have in him justifieth us. And how is he our righteousness? he declareth it in an other place, in the second Epistle of the Corinthians, 
2. Cor. 5.21.  where he saith, that he that knew not what sin meant (that is to say, was pure and innocent from it) was made as sin for us, to the end that we might be justified in him. Mark then what this speech the faith of our Lord jesus Christ importeth: 
We ought to come to Christ, because he alone hath all things in him that we need.  that is to say, the assurance that we have through the faith, that we are reconciled to God his father, and that we find in our Lord jesus Christ, every thing that we have need of: to be short, that God justifieth us without ourselves, in that satisfaction and recompense, which he findeth in the sacrifice of his dear sons death and passion. And thus far concerning this word. There remaineth yet this word, works of the law, whereby some have understood barely, the ceremonies, as Circumcision, the washings, the sacrifices, the sprinkling of beast●● blood, and such like things.  
And there is some show thereof at the first sight, because that the fountain of this question which Saint Paul handleth, proceeded from this, 
These words, works of the law, contain not only the ceremonies, but all that God commandeth in the law.  that the jews would be circumcised, and observe the ceremonies of the law. Wherefore it should seem by this, that the works of the law, were nothing else, but the ceremonies thereof. But they import (as we shall see in a more large declaration thereof) somewhat more, to wit, that under that speech is comprehended all that which God hath commanded. True it is, that the first occasion which Saint Paul had, to enter into disputation and question about the matter, was to set out the abuses which were in these outward things: 
Pilgrimages, feasts, observation of days, etc. wicked in a double respect.  as at this day wherein we are at controversy with the Papists, touching pilgrimages, feasts, the observation of certain days, etc. We do not only handle this question and point, whither that these three things & such like be commanded of God yea or no, but we come somewhat further and say, that this is not only not to serve God, but that it is blasphemy to say so. We see then, that when men will speak of some ceremony, or some superstitious observation, they shall come to the general rule, because they are things joined together, yea things that can not be sundered: So much also is there to be said concerning the works of the law. For when the jews would that men should observe Circumcision, and that it should continually abide whole and sound, that proceeded from an error: for they supposed that Circumcision was God's service, and that it was a meritorious work to be justified by: and it is likely, that they held so much also, concerning all the rest. But that is contrary to truth, for Circumcision was a testimony of the grace of God, 
Rom. 4.11.  and a sign of faith, as Saint Paul speaketh thereof, in the fourth of the Romans. Behold then how the jews, were turned very far, from the true institution of God, when they attributed such an use to the ceremonies of the law. And this is the cause also, why Saint Paul stayeth so much upon this word. 
Two sorts of Papists, or rather two judgements in Papists touching merits.  And moreover it is not without cause, that he standeth also upon the word promise: For the Papists themselves confess indeed, that they merit nothing, but by reason, and in the strength of the promise: When they say that they deserve heaven through God's grace, they mean thereby that they are not able to do all, but yet sundry times, you shall have them speak thus proudly, that they merit or deserve the whole. They say, that it is not by their works in their own nature, but that God hath framed first such a preparation or disposition in them: and so there is nothing touching faith: and yet behold wherefore S. Paul addeth this word faith, because they establish and erect of works, and Gods promises, their own merits. 
God's promises, and men's merits, cannot stand together. Rom. 4.13.14.16.  Now needs must it fall out, that in the mean season this promise should be disannulled, if men stay themselves upon works, as Saint Paul saith in the place already alleged out of the Romans. And yet for all this, he putteth not down without good cause and reason, this word, works of the law. Sometimes when he esteemeth them not, he doth it, to show, that he speaketh generally & without exception, as in the place erewhile alleged, he sayeth, 
Rom. 4.6.  that GOD justifieth without works: he establisheth not the works of the law, but saith without works. 
Levity. 18.5. Galat. 3.12.  But because he hath to do with the jews, who might always allege and say: And what? Shall this promise that we have (too wit, he that shall live according to the law, shallbe justified, & this is our life) shall this I say be unprofitable? shall all this be without cause and void? Mark how the jews might object. Saint Paul therefore useth a prevention here, and cutteth the throat, (as a man would say) of all that they are able to object: as though he should say: albeit works are of the law, yet so it is, that they are not able to justify. But now let us come to the principal point or matter. 
Neither jew nor Gentile can be justified by the law.  It is said, that the jews, that had all the promises of God, and the outward testimonies, that he had chosen them from amongst all the rest of the world, were yet notwithstanding enforced too seek their justification and righteousness in our Lord jesus Christ. Which seeing that so it is, too whom shall the Gentiles repair now, to obtain grace in? shall they go to seek it in the law, from which they are further estranged than the jews? No. Wherefore we must conclude, 
Assured persuasion of God's mercy through Christ, is the mean of justification.  that the Gentiles have no other mean, to obtain pardon before God by, and to stand upright in his judgement, than to be apt to learn, and to humble themselves, when the question is to appear before him, having true certainty and assuredness of his mercy, thorough our Lord jesus Christ. And mark what this speech meaneth, but in the grace of our Lord jesus Christ. Wherein also the error of the Papists is once again overthrown.  
For when they say, that they are justified by faith, they confess themselves sinners: but this is but in part, for they can not suffer or abide this saying, thorough faith only. No not a whit, and therefore it is very likely that we shall never agree in this point. 
A very fit similitude.  For they mean that our works are in part the cause of our salvation, and so make thereof a hodge-podge and mingle mangle, that is neither flesh nor fish, as men say: that is, that part of our works, and part of our faith, are the things that justify us. And when S. Paul saith, that it is not, thorough the works of the law, but by the only faith of jesus Christ, is not this a doubt, that the Papists fly and shun very much? So then, Saint Paul declareth, that there is neither jew nor Gentile, that can be found just in God's sight, but only in and through our Lord jesus Christ, who is our righteousness, and that we are made partakers of this righteousness, even by the doctrine of the Gospel: for as the Apostle S. Paul saith, 
Rom. 10.3.4.9.  in the tenth Chapter of his Epistle to the Romans: God accepteth us not, for the observation or keeping of his commandments, nor through the law, but in & by our Lord jesus Christ, whom he hath raised up from the dead to justify us. I see, that I have been already over long, and therefore I will not go any further at this time: 
Master calvin's wonderful humility.  the rest shallbe expounded some other time: notwithstanding the brethren may add hereunto, that which I have omitted, and also redress that which they shall know to be more fit for the purpose, than I have already declared, respecting and bearing with my infirmity & weakness, which thing also I pray them to perform towards me. Now we will give thanks unto our good God, for the favour he hath showed us, when it pleased him to draw us to the knowledge of his Gospel, beseeching him, that he would in such sort open the eyes of our understanding, that we may know, 
An excellent prayer for true humility and lowliness of heart.  what an excellent thing it is to humble ourselves under the obedience of our Lord jesus Christ, to the end that none of us lift up his horns, so much as to will, to make himself free of himself, and by his own virtue and power, but that he suffer himself to be vanquished and overcome, and that altogether we may abide in such sort to be subjecteth and brought in obedience under God's word, that these which seem to be the most excellent and famous in the Church, may not lift up, & glorify themselves, but that they may receive correction, admonition, & reproof from the least: and that all that may serve, to the end we may attain to this mark, that GOD may bear rule over us all, as he that is our creator and hath chief rule and government, both in heaven and earth: and seeing we know that we can not here on earth, 
No perfection in this world.  be like unto Angels of heaven, that we may learn unfeignedly to receive & embrace the doctrine of the Gospel, wherein our salvation is included and comprised: And seeing we know also, that there is nothing in our nature but that which deserveth a curse, that we may learn to seek our righteousness out of ourselves, which righteousness hath been purchased for us, by our Lord jesus Christ, and that we may clearly behold the same in this holy Gospel, through a lively faith.   

The second Proposition or speech, of M.I. Cal. upon the second to the Galat.  
15 We which are jews by nature, and not sinners of the Gentiles:  
16 Knowing that a man is not justified by the works of the law, but by faith in jesus Christ, we also have believed in jesus Christ: to the end that we might be justified by the faith of Christ, and not by the works of the law, because that no flesh shallbe justified by the works of the law.  
17 Now if in seeking to be justified by Christ, we ourselves also are found to be sinners: is Christ therefore the minister of sin? Be it not so.  
18 For if I build again the things that I have destroyed, I make myself a trangressour, or trespassour.  
19 verily, I have been through the law, dead to the law, to the end that I might live to God: because I am crucified with jesus Christ, to the end I might live to God.  
20 So I live, and yet now not I, but Christ liveth in me: and in that, that I now live in the flesh, I live in the faith of the son of God, who hath loved me, and hath given himself for me.  
21 I do not abolish or take away, the grace of God: for if righteousness be by the law, Christ then is dead in vain.  
WE have seen & heard how this doctrine ought to be understood, to wit, that we are justified by the faith of jesus Christ. But now it remaineth to handle the reason that S. Paul bringeth, to wit, that necessity enforceth us to seek this righteousness which is given unto us, thorough the grace of our Lord jesus Christ: for if there were any other mean thereof, 
No righteousness to be found in any, either in heaven or in earth, but in jesus Christ alone.  men might receive and take it, but when we know, that after we have sought above and beneath, and that we have made our circuits and journeys as it were, both in heaven and in earth, and yet notwithstanding behold we are shut up, and that there is no righteousness in any man living: thereupon we may very well and safely conclude, that we must be saved through the grace of our Lord jesus Christ, or else that we are all lost & condemned. This then is that whereupon S. Paul standeth at this time. So this saying ought well to be weighed, that the jews stood in need to obtain righteousness through faith: because that no flesh shallbe justified by the works of the law. And indeed it is certain, 
No way of deliverance from God's curse but jesus Christ.  that we shall never come with a good affection to our Lord jesus Christ, if this be not rightly imprinted in our hearts: to wit, that the curse of God holdeth us fast locked up & enclosed, and that we can not any manner of way come out of it, but by this mean. Even as a sick party, when his disease presseth & wringeth him, and that he is not able any longer to endure it, 
A fit similitude well pursued and applied.  he will submit himself to the Physician, and will bind and tie himself to receive these things, which shallbe sharp & bitter unto him. He that is merry & maketh good cheer, will not go to seek the Physician, when he is well disposed to drink and to eat, and that he findeth himself to have a good appetite or stomach: even so is it with us: 
None can come rightly to Christ, but such as are wounded with God's judgements.  for until such time as God's judgement have in such sort wounded us, that we be as it were poor scattered & lost people, & to be short, that we be as it were drowned or swallowed up in death, we will never come in good earnest to our Lord jesus Christ. It is true that this doctrine may well be received, and that they which shall hear thereof, will bow their ears and hearken, when some shall say to them, that there is no other righteousness, but the grace of God. There are very many scoffers and jesters that allow this, but it shall not be in truth, for there is nothing but hypocrisy and dissimulation amongst them. Let us then hold this fast, that we must begin at this end, when we would know wherein our salvation standeth: and how so? For we must of necessity strive to attain that: 
Feeling of death in ourselves, bringeth us to life before God.  we must I say, begin at death, to the end that that may lead us to life. And this is the cause wherefore Saint Paul largely laying out the matter which we have to handle in this place, summoneth and proceedeth against all mankind. On the one side he showeth, that though the Gentiles had not the law written, yet that their conscience did suffice to condemn them, and that God exercised in the same his judgement, to their condemnation, 
Rom. 2.12.14.15.  and that their own very thoughts were so many Summons, to bring them before the heavenly judgement seat, to declare unto them that they were altogether accursed. On the otherside, concerning the jews, if they would glory and boast in the law, 
Rom. 2.1.2.  that is it that doth condemn them, as S. Paul saith. Thereupon he concludeth, that it behoveth every mouth to be stopped and shut up, and that we should confess, that there is nothing in us but confusion and shame of face, and that if we should yield up an account before God, 
They that flatter themselves in their sins, had need to be roused up.  we should be so much the more drowned in despair. And indeed because that men rock themselves a sleep as it were in their own hypocrisy, S. Paul doth in a manner thunder against them, that justify themselves and flatter themselves, saying: Thinkest thou that God accepteth men's persons? Thou presumest indeed to condemn others: and who or what art thou? Verily, dust: & yet thou takest upon thee the office of judging, and wilt needs have this authority, when thou thyself canst not be exempted from the judgement of God. Mark then how it behoveth us to be awaked and stirred up, that we seek not our righteousness any where else, nor by any other mean, but only by our Lord jesus Christ, and that we learn rightly to examime our life, and not only to go beyond, a certain free and willing condemnation of ourselves, as transgressors of the law, and blame worthy before God, 
Before God's mercy can be sweet unto us we must be wonderfully cast down in ourselves.  but to be altogether confounded and moved with such an astonishment that we should not know on which side to turn. Behold I say, how we may give opening and entertainment to the doctrine, which is handled in this place by S. Paul. And so let us well and rightly weigh these words, That no flesh shallbe justified by the works of the law: and also let us mark, that this is it that ought to bring us too our Lord jesus Christ, and to the faith of the Gospel, to the end that through the grace of GOD we may at the last be saved. And moreover that which some stand so much upon, touching these words, The works of the law, as though S. Paul spoke of nothing but the Ceremonies, that I say hath been in part reproved and handled, and we have declared, that so to take the word is an overfoule folly. And indeed Paul meaneth no other thing in this place, then that which is said in the hundred forty and third Psalm, 
Psalm. 143.2.  when David beseecheth GOD that he would not enter into judgement and account with him: (for he addeth the reason) that no man living shallbe justified in his sight. David speaketh not in that place of the works of the law, but it is to show that if GOD would exercise the office of a judge, that then our life ought to be aunswearable thereto: And to know whether we should be acceptable before him or no, what should be done in that behalf? Should we not be past hope? Yes indeed, and why so? For there shall not be found any living creature, that can be justified. And what meaneth that word? that is to say, that any man can be found so just in God's sight, 
None is of himself just before God.  that thereby he can be absolved and discharged before him. So then when Paul speaketh here of the works of the law, it is not to this end that the discourse which he maketh should be restrained to the ceremonies only: but he speaketh expressly (as we have already declared) of the works of the law, because that the deceivers which at time meant to corrupt the purity of the Gospel, did always allege & set out the Ceremonies. Now Paul speaketh here as of the only remedy that serveth to draw men from condemnation, as also mention is made thereof in the fifteenth Chapter of the Acts of the Apostles, 
Act. 15.10.11  and in that place it is said, that we cannot be justified by all that which is contained in the law of Moses, but that we must come unto the faith of jesus Christ. In the law of Moses there were washings, sacrifices, & to be short many means to be reconciled to God by. 
He that hath Christ and his merits hath al.  But what? all that was but a figure and shadow, to bring the people to jesus Christ. It followeth then that when we have the satisfaction that is purchased unto us by jesus Christ his death, we have all: neither need we the law to supply any thing whatsoever: 
A shifting and vain objection answered.  and though we had all, that it were possible to find out of our Lord jesus Christ, we should have nothing at all: And yet notwithstanding it should seem, that this argument or reason is not sufficient & strong enough: for albeit that we be not fully justified by the works of the law, yet a man might say, that we are in part justified thereby: which if it be true, we are not altogether justified by faith, for there is in it, but one part of our righteousness. Behold how the Papists are abused and deceived: for they will not say, that we are able, without the grace of our Lord jesus Christ, to obtain salvation, that we are able to glory and boast before God of ourselves, as though we had in ourselves all that which is requisite, to obtain everlasting life by, 
Papists shifts and subtleties.  they will not speak so: but they will say, that we are sinners, that there are infirmities and weaknesses in us, and that we have in ourselves manifold imperfections, and that our Lord jesus Christ must of necessity remedy and redress them, and that in the virtue of his death and passion our sins are pardoned: but yet for all that they say, that we may have a portion of righteousness in us, which righteousness they call partial, or parted, because it is as it were parted between god & man: & moreover they say, that the remission and forgiveness which is bestowed upon us, when we are to obtain pardon of our sins, 
A most horrible blasphemy.  is not free, but that satisfactions on our behalf must be added thereto. And this is that which hath caused them to devise their Mass, Trentals, Diriges, Pilgrimages and such like. Behold also the foundations whereupon they builded their Purgatory. 
Mass, Pilgrimage, Purgatory, and such baggage, upon what ground the stand.  To be short we see, how the Papists will indeed confess, that our Lord jesus Christ is necessary for them, but they mean only in part, and to supply that, with they themselves want. And yet they attribute to themselves thus much, that they are able to purchase favour before GOD, that they are able to merit and deserve at the least some part and portion of their salvation, and that when they shall have offended, that they are able to amend and repair the fault, and that by their satisfactions and works as they call them of supererogation. Now it should seem that this argument did fight against S. Paul. Mark his sentence: we are not justified but by faith, for also a man is not justified by the works of the law. Some might reply after this manner. Let us put the case, that though we be not wholly justified by the works of the law, 
A popish and peevish reply.  yet this meaneth not but that we may have some part and portion of righteousness therein. It followeth then, that we are not altogether saved by our Lord jesus Christ, but that this is a supply or an addition. But saint Paul supposeth that which is true, that for asmuch as GOD in forbidding to commit whoredom hath also forbidden, to rob, to lie, and to blaspheme, and all the rest, that he that faileth in one point is culpable and guilty of the whole, as S. james saith in the second Chapter. 
james. 2.10.  And the better to perceive and understand this, we must come to the promises, and to the threats of the law.  
Concerning the promises: 
Promises.  It is not said, He that shall do some part of these things shall live in them, 
levit. 18.5. Rom 10.5  but it is said he that shall do these things. God then requireth a sound and full accomplishment of the law: otherwise there is no righteousness. And who is he that fulfilleth the same? Truly there hath not been yet any such found. It followeth then that this promise is indeed of no force, seeing that men fail in the performance of points put down with the same.  

Threats.  Now let us come to the threats which shallbe declared more largely here after: but yet now we may in one word see that which God pronounceth: 
Deu. 27.26. Galat. 3.10.  Cursed be he, that shall not perform all these things. When he saith, that we are cursed if we accomplish not all the whole law, and do not satisfy the least point or title, and the uttermost farthing, as men say, behold how Saint Paul's argument is forcible and strong, that is, that there is no partial righteousness as the Papists imagine and affirm, because God will not have his righteousness cut and hewn in pieces and morsels, but declareth unto us, that we are all debtor and faulty, because we fail and fall before him. Mark then how we must come to our Lord jesus christ. And moreover it is certain that when a man shall take all that he hath or is able to bring before GOD, there is nothing in him but a curse. 
All that man hath of himself is accursed before God.  For all that which the Papists have imagined and forged touching their free-will, their meritorious works or works of supererogation, all that I say, is nothing else but vanity and illusions of Satan. So then in the first place we cannot be justified, because we cannot have of ourselves so much as one good thought. And beside, although God should have renewed us by his spirit, and albeit we should desire too obey him: yet so it is that as we travail in our journey and way, we shall stumble much and take many falls, 
2. Cor. 3.5.  yea there will be many cross ways, in such sort, that we shall continually fail and fault in our duties. Seeing then it is so we must not put our confidence and trust in the works of the law, neither in all that which is contained therein. And behold how we shall have the perfect accomplishment of all righteousness in the grace and favour of our Lord jesus: and mark withal, 
Perfection and fullness of righteousness is to be found in Christ only.  how we ought to understand this sentence. Now thereupon Saint Paul maketh an objection because that this doctrine hath always been subject, to many slanders and blasphemies: For the Devil seeketh nothing more than to blind, & to make bs believe that we are able to purchase and get eternal life through our merits. And behold wherefore it is, when men preach, there is nothing but the free goodness of God that saveth us, that there are so many replies made: The reason is, because it is contrary to our fleshly understanding and reason: 
Man's nature excellently painted out.  for we are always in cumbered with vain fantasies, and indeed puffed up with presumption and pride, and bring both that and many other faults from our mother's womb with us, so that it is very hard utterly to root it out of our hearts. We cannot then be persuaded that our salvation consisteth altogether in the mercy of God, and indeed there was never yet any of the Philosophers that knew it. The Gentiles verily and Pagans did understand, that they were all sinners & that they had need of some remedy therefore. They had their Sacrifices, their washings and perfumes, as also had the jews? But what? They also stayed themselves upon their merits. Behold then why S. Paul now bringeth this question and saith, If we also, that is to say, the jews: For this word also weigheth much in this place, as if he should say, not only the Gentiles are known to be sinners, and their iniquity is laid open: But also even we, who are the elect and chosen people of God, who hath the promise of adoption, who have this dignity more than all the world hath, that God acknowledgeth us for his inheritance, we, I say are so much the greater sinners, by how much we believe in jesus Christ. But he speaketh this in the person of these men, 
All Expositors are not by and by to be admitted.  that were not able to understand this doctrine, neither yet would quietly receive it. It is true that this place is otherwise expounded by some others but there is neither salt nor savour in it: and that is the cause why I busy not myself there in. They suppose that S. Paul meant to say thus much, 
men's mouths accustomed to wicked speeches.  that if we be found sinners, when we believe in jesus Christ, it followeth thereon that jesus Christ hath not brought righteousness to us, but this is far from the purpose, as we may easily perceive, by the answer adjoined. To be short, Saint Paul meaneth too abate and beat down in this place, that blasphemy, which was then in many men's mouths: that is to say, that our Lord jesus Christ should be the author of sin, if that the jews themselves, should be found sinners when they believe in him: For when the jews trusted in their Ceremonies, and satisfactions of the law, they supposed indeed that they were discharged before God, and did sanctify themselves. As we see also that Isaiah attributeth that unto hypocrites, to boast themselves in such sort to be holy, that they supposed all other to be profane, polluted, and filthy people in respect of themselves. Behold then this foolish presumption wherewith the jews were, as a man would say, made drunk: to wit, 
Some suppose themselves in good state when they are very evil.  that in not coming at all too our Lord jesus Christ, they thought that they were pure and clean from all sin. But when they come too believe in our Lord jesus Christ, than they unclothe themselves and spoil themselves of all regard of that which they thought indeed to belong unto them, as good and profitable. For they are cast down in themselves, and their iniquity was made manifest, which before was hid and secret: So that it seemeth that this promise of our Lord jesus Christ should be vain, & that he should be the author of sin. But Saint Paul answereth: Be it never so, detesting as it were such a blasphemy, as he hath begun to speak. But before we come to answer this argument, that we may well absolve it, we must declare, that this is repugnant and contrary too all the doctrine of the Gospel. For what is that, 
The sum of the Gospel.  which is preached unto us thereby, but this, that we may in full trust appear before God to call upon him, and to be heard of him. And this is wrought by the mean of Christ's righteousness. It followeth then, that the doctrine of the Gospel showeth us how we are justified before God, 
john 10.9.10.  so far of is it, that it establisheth sin. And as it is said, that when the holy Ghost shall come, it shall not be only to reprove the world of sin, but of righteousness also, to the end that we should not seek it in any, but in him, in whom it is, that is to say, our Lord jesus Christ. Wherefore this solution is general when S. Paul saith, that if he build that which he hath destroyed, he shallbe a transgressor, that is to say, he shall do against nature. But afterwards he cometh somewhat more nigh to the matter, showing that it cannot so be, and that it is a false objection: For I am (saith he) dead unto the law through faith, and am raised up with jesus Christ, to live with God: He showeth here, that when they that supposed for a season that they were just, bewrayed themselves to be sinners, and were convicted thereof, and that their iniquity in such sort appeareth, that they remain ashamed, 
True fight of sin, and unfeigned humbling for the same, proceedeth not properly from Christ, but from the law.  to the end they might be truly humbled and cast down, that this proceedeth not from jesus Christ, but rather from the ministry of the law. Now true it is, that Saint Paul is in this place brief and short, and this shortness may happily make him seem dark. But we may take that, which is more fully declared in the seven. Chapter to the Romans, and make it to stand us in steed of a key, for the opening and understanding of this place. There Saint Paul demandeth whether the law be the cause of sin. No, 
Rom. 7.7.12.  saith he, and rejecteth it as a blasphemy. The law is good, just and holy: But this is it, sin is discovered by the law, and after that sort indeed it killeth us. The law bringeth and offereth unto us a doctrine of life, as Moses also protesteth and witnesseth, saying, 
2. Cor. 3.7.  Behold life: and yet Saint Paul saith, that it bringeth nothing but death. Yea indeed, but that is by reason of our fault. The Law than killeth us, not by itself but by circumstance, because it is unto us as a glass, to cause us to behold our own condemnation. Now pursuing his purpose he saith, that when the law condemneth us not, 
Rom. 7.8.9.  it is as it were dead: For sin (saith he) liveth not when the law is dead. And yet this should be dark, if it should not be opened and declared. When he saith that sin liveth not, when the law is dead it is to show, that men are negligent and careless, and that they rock themselves a sleep in vain flatteries and deceits, so long as they are not reproved by the law. 
The preaching of the law most necessary, specially for these days wherein men are grown to lewdness of conscience.  Behold then sin which is dead, when the law is blotted out or defaced, that is to say, so long as men do not examine themselves by God's law, and according to that which he commandeth, and call not themselves to an account to know, whether they dutifully behave themselves or no, they forget themselves and enter not deeply into themselves: For this must stand true, that so long as they are not careful and watchful, their conscience is senseless & void of feeling. And after this manner is it the law being dead, maketh sin also to die. But doth the law live? 
How the law is said to live.  That is to say, hath the law her force and power to summon us before God, to cause us to seek what manner of men we are, to the end that we should not flatter ourselves: Then behold sin, which is as it were raised up again, where as before we made no account of it, yea it maketh war against us, and persecuteth us so far, that we are brought to all extremity. But then we die (saith Saint Paul: 
Rom. 7.9. ) for he addeth, I was alive without the law. In saying that he was alive, he meaneth it not of a common life, but that he was saved: for this word life, is put and used, for righteousness and salvation. I lived (saith he) that is, I thought myself to be justified, and to be accepted before God, and to have obtained everlasting life. And why so? 
We are not in the best state when we so think ourselves: neither are we in the worst, when God maketh us see our vileness and iniquity.  because he had cast the law very far away. But when the law once had her course, & I thought well upon it, I said, alas: am I not convicted and vanquished? Do I not now know what manner of man I am? Can I now esteem myself innocent? No verily: for so far off is it, that I can do so, that I find within myself a bottomless depth of sin: So then when I knew the law, the law slew me. And this is that, which the Apostle now meaneth when he saith, that it is by the law that he is dead. Now to die to the law may be taken after two sorts: as sometimes it is taken for judgement, because that then we can perceive nothing but damnation. And also we may take these words to die to the law, in this sense, as not to come nigh to it, nor to have any thing to do therewith: 
A good lesson for ministers, to teach them to have care both what they speak, and how they speak.  for S. Paul abstained as much as was possible for him, from making his doctrine odious & hateful among the jews. If he had said: I am dead: it had not been right. But when he saith, I am dead to the law, that importeth, that we are no more any thing at all, and that we find not in it any matter of joy. Now he saith, that this is, by the law, and not by Christ: we see how he turneth away this slander: Ho, our iniquity is uncovered, it followeth then, that Christ bringeth and manifesteth sin.  
Many men say, that this cometh from jesus Christ and not from the law, but we may see the contrary: for if the law be dead, it followeth that we also die with it, because we are condemned in God's sight: we see that all the promises that are contained therein, cannot make us glad and rejoice: we see, that in stead of being accepted of God, we are accursed and altogether confounded. Seeing then that so it is, that the law, 
The law, and not the Gospel, condemneth.  when Christ appeareth not, killeth us and enforceth us to die with it: we will not, nor we cannot impute that to the grace of God, and to the faith of the Gospel, but we will rather impute it to that which the law saith unto us, we shallbe justified, and we shall obtain salvation, when we shall have accomplished all that, which it showeth us & teacheth us. For look how much more high the law lifteth us up, so much the more shall we fall, into most deep pits and whirlpools: wherefore we are far removed from this righteousness of faith by the law: we died then to the law, 
The promises of the law have a condition adjoined.  in as much as God adjoineth this condition, to all the promises thereof: to wit, that if we keep it, and do according to that which he saith unto us therein, we shallbe recompensed. Now behold all we are dead and lost. And why so? for this is not sufficient that God speak, but we must look to the conditions, as whether we be answerable to that which he commandeth us, and then we shall find, that we go altogether a contrary course or backward, as it were. It followeth then, that when he shall have showed us the way, we shall behold ourselves accursed, condemned, and plunged in the bottomless pit of hell. Now we have the true sense and understanding of this place. But he addeth afterwards the mean, that is, that he hath been dead with Christ: but with all, he immediately giveth unto us the doctrine, that was, to the end he might live to God. He showeth then, 
This is a living death, and a dead life.  that there is a living death, as there is also a dead life. The life that he calleth dead, is that false presumption with which men deceive themselves, when they imagine that they are just and righteous before God. They live, but it is in their own fantasy, and that life is nothing else but dead: for because they seek not the mercy of God, that is the reason, why they suffer themselves, to go wholly to destruction. 
To know that God knoweth our sins, and to have a sensible feeling of his judgements for them, is the ready way to come to the apprehension of the grace of Christ.  Now there is also a quickening, or a living death, when we die, being confounded in ourselves, because God knoweth our iniquity & transgression, and that we are scattered to be in that life, as it were condemned creatures. And this is that, that bringeth us to life. And this is that also, which I have said heretofore, that we shall never seek after the grace and favour of our Lord jesus Christ, till such time as we be wounded with the judgements of God, and that so deeply, that we are not able to endure any longer, neither know on which side to turn us. We have then yet now at the length, the understanding of this place: that is, that Saint Paul declareth, 
Three especial points of doctrine.  that our Lord jesus Christ placeth us not in condemnation, but that it is the law which doth that: and beside we learn, that albeit we die to the law, when we are dead with Christ, yet that notwithstanding we obtain a new life, and moreover, he declareth, that this new life of ours, is without ourselves. And in that he faith, In that that I now live, I live not any more (saith he) myself, but jesus Christ liveth in me, he setteth out and declareth this matter, which we ought well to mark, and hold fast: for without this saying, we shall never purely and simply perceive, what this meaneth, to be justified, by or thorough faith. For divers have deceived themselves, when they have found these words, that we are justified, by the doctrine of the law: 
A double error.  for they mean when we are justified, that our Lord draweth us out of the corruption in which we are, and that he reneweth us by his spirit, to the end that we should serve him: and also they declare, that the good works which the Christians do, are no more from the law but from themselves. And so that indeed, which seemeth to have established and strengthened Saint Paul's doctrine, doth nothing else, but corrupt, pervert, and mar the same: for they make this distinction, 
A doltish distinction.  that there are certain works of the law, which are the works that men do of their free will, and of their own motion and accord, as where they suppose to merit and deserve. And they say that men are not justified by such works, that is to say, by moral works and duties, as men call them: but yet notwithstanding they would be justified by spiritual works, that is to say, that we know, that God guideth us by his spirit. But if it were so, all Saint Paul's doctrine should be overthrown: let us then hold fast the word, which is here to be expounded, that is, that we live not in ourselves, but in jesus Christ: that is to say, that our salvation is without ourselves. Not that we have not the assurance thereof in ourselves, for the spirit, is a pledge unto us thereof, as S. Peter saith, 
2. Cor. 1.22. 2. Cor. 5.5. Ephes. 1.13.14. Rom. 8.16.  & we have the seal of our adoption thorough the same spirit, in as much as the certainty of God's grace is sealed unto us thereby. And moreover, jesus Christ dwelleth in us, who is also the matter of our salvation: but the question is not in this place, touching men, & what they can do: wherefore let us mark well, that the matter of our salvation is not in ourselves, but in jesus Christ. And that is the cause why Saint Paul saith, that we live not any more in ourselves but in Christ: 
A good difference between the hypocrites, and the true faithful.  for he maketh here an indirect comparison, between the hypocrites, who deceive themselves in a vain overweening of themselves, and the faithful, who are altogether beaten down, and spoiled of all presumption: for they that think they have some dignity, and glory and boast themselves in their merits, or meritorious works as they call them, such are they that live in themselves. And why so? they suppose to bring somewhat to God that may make them acceptable before him. They go not out of themselves I warrant you, 
A place full of great profit and comfort.  when they will warrant themselves against the judgement of God. But the faithful, who are instructed to know what manner of men they are, they condemn themselves, and confess that they are void of all hope and trust, as it were in themselves, and being so famished and starved as it were, they come to our Lord jesus Christ, and know that the matter and substance of their salvation is in him. Behold then, how and after what sort, we live no more in ourselves, but in jesus Christ, that is to say, that we should know and confess, seeing that our Lord jesus Christ bringeth us salvation, that we must hold it of him alone, and fetch it from none other. And indeed if the death of jesus Christ be the satisfaction of our sins, it followeth thereupon that we are debtters to God. 
A most strong reason.  Now seeing that so it is, behold our own righteousness taken from us, and we spoiled of it, I mean thereby, the grief and vexation that we might conceive by it. To be short, 
Mark these points well.  whosoever shall know and feel what is the good will of our Lord jesus Christ, and wherefore he was sent unto us from God the Father, and also the graces that he maketh us partakers of by the Gospel: such a one assuredly shall know, that his life is not in himself, but rather that he hath nothing in him indeed, save the matter of death and damnation. Hereupon Saint Paul passeth further and saith: In that that I now live in the flesh, I live in the faith of the son of God. This is to overthrow yet another reply, that men might make: for upon that which hath been handled, 
A question.  a man might bring in and move a question, thus: what is this life, you speak of? and what is our salvation, seeing that we are poor miserable sinners, compassed about with so many infirmities, yea and that we live in the flesh, that is to say, we are in this world, with bruit beasts, and are nourished and sustained with corruptible food, and yet you say still our life is in Christ? 
An answer to the question. Ephes. 2.6.  Saint Paul handleth this in an other place, when he saith, that we are already set in heaven, and that we are entered into the possession of that inheritance, which is promised us. And yet it seemeth to some, that all this should be but forged and deceit. Mark then, how under the shadow and colour, that we are now far removed from God, we are polluted and defiled, as Saint Peter also speaketh thereof. 
●. Pet. 3.1.2.  It should seem, that this should be nothing but shadows of that, which is set out unto us in the Gospel, to wit, that our life is in jesus Christ, and that we are partakers of all his graces, & so by consequent of his righteousness. Now Saint Paul showeth, that this temporal life hindereth not, but that we may always live, that is to say, may always have full assurance, in our Lord jesus Christ. And why so? He bringeth us here, the word of faith: which is a word, very worthy to be well weighed, for he meaneth and showeth by the word faith in this place, that self same thing, which is described and set out at large unto us in the Epistle to the Hebrews, where it is said, 
Hebr. 11.1.  that faith is the evidence of things that are not seen, and the substance or ground of things that appear not, and yet are hoped for. Wherefore seeing that faith respecteth that which is invisible, & cannot be seen, let us not dismay ourselves, or wonder at this, that we live in death, and that we are in heaven, & be citizens of the kingdom of God, although we should dwell in this world, & should walk & creep upon the earth with bruit beasts. And this also is that which S. Paul speaketh well of, 
Rom. 8.24.  in the eight of the Romans, for that which he speaketh there of hope, may also be understood & that rightly of faith, because they are things that cannot be sundered: for he sayeth, that we hope not for those things which we see: for I ought not to hope for that, which I hold in my hand and have in possession, because that I behold, see, and enjoy the same: but I hope for that which is held from me. Wherefore our salvation must needs be hid, otherwise we should have neither faith nor hope, 
Our mortality and weak state here, hindereth us not, from the enjoying and possessing of eternal life.  which is also declared unto us in this place. Albeit, than that we be in the flesh, that is to say, that we have a mortal life, subject to so many infirmities, as nothing more can be, yea such a life, as is but a shadow, & which passeth into smoke, yet for all that, we cease not to have an abiding and eternal life, which is grounded & settled on God's righteousness: and therefore it behoveth us to repair to faith, that is to say, to that apprehension or taking hold which we have, 
God's word revealeth matters beyond the reach of our reason.  of things which appear not, and to that certainty and sight that we have, of things which are not seen: for we behold in the word of GOD, as it were in a glass, that which is hid from our wit, and can not be attained unto, by our understanding. Behold then how this place of Saint Paul must be understood. Now presently he addeth, who hath loved me, and given himself for me. Here Saint Paul yet better declareth, and more fully, how it is that we live by faith, and out of ourselves, that is, because jesus Christ our Lord hath given himself for us. Now by this word, he bringeth us back, to the death and passion of our Lord jesus Christ, 
Our prayers are not profitable, till we be washed in Christ's blood, from our transgressions.  whereof he concludeth, that when we will call upon God and present ourselves before him, we must be plunged (as it were over head and ears) in the blood of our Lord jesus Christ, that we may be washed from our spots, and that we must fetch from thence our cleansing, that we may be absolved and loosed from the condemnation wherein we are. And as he saith, that our Lord jesus Christ gave himself for him, so he declareth the cause, for he cometh to his fountain of the free love of God. 
john. 3.16. Rom. 8.32. Rom. 5.6.7.8.9.10.  True it is, that in other places this love is ascribed to the father: as God hath not spared his son: yet that hindereth not, but that jesus Christ loveth us also, as it is said in the eight Chapter of the Epistle to the Romans. Mark then what we have to learn and bear away, when it is said that our life is out of ourselves: that is, that we shall find the matter of life in jesus Christ, who hath suffered, to the end that we might be discharged before him. And after we have known this, 
Christ's free love the fountain of all goodness to us ward.  to wit, that the satisfaction which our Lord jesus Christ hath made, is our righteousness, we must come also to the fountain, from whence all proceedeth, that is to say, to that free love of his, in as much as he hath loved us. And yet further this was not done, because he was moved thereto, by any thing that he knew to be in us: but it was his only mercy, by which we have been redeemed: yea it behoveth us, to be in such sort void of all righteousness in ourselves, that we must not so much as presume or think, that he had respect to our persons, or that he found so much as one drop of goodness in it. 
Not one drop of goodness in man, till Christ bestow it upon him.  Behold how we are made partakers, of the blood of our Lord jesus Christ. I perceive that I have already been over long: but I will go no further, And because this place deserveth to be better handled, I will pray my brethren, to speak thereof every one of them, that which he shall know to be meet for the edification of the Church. 
An effectual prayer for increase of knowledge, and true feeling of our own wretchedness and misery.  Now we will thank this our good God, for the knowledge which he hath given us of his holy word, praying him, that he would more and more increase us in it, and make us profit in this doctrine: and that we may be taught in such sort to be cast down, that we may not only confess, that we are poor faulty persons before him, and that we bring nothing but condemnation with us, but that we may also learn to detest and hate our sins, and to be in such sort afraid of his judgement, that being passed hope in ourselves, we may confess & that earnestly the miseries & corruptions that are in us, to the end we may embrace our Lord jesus Christ, & altogether stick fast unto him, & not to mingle our filthiness with his purity & holiness: but that we may know that he is the root, 
Christ the root and fountain of all righteousness.  & the fountain of all righteousness, & that there is in him such perfection, as nothing can be said against it, neither added thereto. And that with all, we may beat back & overthrow, the false opinions of these, 
The holy Ghost knitteth Christ, and his people together.  that slander the Gospel, in such sort that we may approve to ourselves and show forth to others, that we are united and knit to our Lord jesus Christ by his spirit, and that we may more and more profit and proceed in his fear, until such time, as we have well learned to renounce ourselves, & be brought into the right and good way, that we may at the length be made partakers of the heavenly grace, 
Prayer for the enlightening of the ignorant.  which is purchased for us, thorough jesus Christ our Lord. Also that it would please this good God, to show the same grace to all these, which are yet far sundered from this food and pasture of life, to the end that they may with us, glorify his name, and sing forth his praises. That he would cast his eye, and look upon the troubles which are at this day in the poor kingdom of France, & that it would please him to redress the same, in such sort, that we may know and feel, that he worketh therein, by his inestimable power, and that he would restore and set up these things that are now broken down, and to declare by effect, that it belongeth to him, to gather together the dissipations and scatteringes which are in his Church, and to restore that which hath been altogether passed hope, and that by that means, we may have matter and occasion to yield him perpetual thanks therefore, in the name of our Lord jesus Christ.   

An exposition of that part of the Catechism, which is appointed for the three and fortieth Sunday.  
We have now to expound and open the last petition, 
The sum of fourth and fifth petitions.  that is contained in that prayer which our Lord jesus Christ hath given and taught us. Heretofore it hath been declared, how and after what sort we ought to pray for all that which concerneth this our life. And beside (because forgiveness of sins, is the key that openeth to us, and giveth us entrance, when we are to come unto him) that we ought to ask pardon of him, & to call upon him, which petition also hath been opened.  
But now it remaineth, that God in pardoning us our sins, do keep us also in time to come, for these 2. petitions are not divided, as things contrary one of them from an other, because that in ask pardon and forgiveness of God, we do it for the faults that we have committed against him, 
God's mercy is a cloak for our mischief & sin.  for we must not under the shadow of God's mercy, take an occasion to do evil, nor yet take liberty under that colour, to dispense with ourselves, and too continue always in our wretchedness and sin: but when every one of us, shall look into himself, and shall find himself to be culpable and blame worthy before God, it behoveth us then to sigh and mourn, and to ask pardon and forgiveness. Now when God hath so received us into favour, and buried our faults, yet this we are to do, to pray him, in time to come, to restrain us, and keep us from evil, that we may be wholly strengthened by his power, 
The sum of the sixth and last petition.  to the end that we fall not any more. And this is that which we have now to entreat of.  The Minister. 
Now we demand what followeth.  The Child. 
Lead us not into temptation, but deliver us from evil.  The Minister. 
Do you make but one petition or request of this?  The Child. 
No, for the second part or member, is but an exposition of the first.  The Minister. 
What is the substance and meaning of this petition?  The Child. 
We desire that God leave us not to ourselves, to fall into wickedness, neither suffer us to be overcome of the Devil, and the wicked lusts of our own flesh, which continually fight against us: but that he would give us power to withstand them, holding us up with his hand, and keeping us always in his safeguard, that he might protect, defend, and guide us.  The Minister. 

forgiveness of sins past, should not make us careless in time to come.  As I have already said, after that we have cried and sighed for our sins and obtained mercy for our former iniquities and transgressions past, and that we know that God hath forgotten them & calleth not them any more to account, we must then respect and consider the time too come. For we know that we may fall every minute of an hour, considering the frailty and weakness which is in us. Behold then a petition which is worthy to be esteemed. Some therehave been heretofore that would divide it in to two, thus, Led us not into temptation, One: But deliver us from evil, an other. But this is unadvisedly done: 
The meaning of this, Led us not into temptation.  For in saying, But deliver us, we mean more fully to express, that which we had already declared before. We pray then in the first place, that GOD would not lead us into temptation. And what is the meaning thereof? That we be not vanquished and overcome of temptation. And what remedy have we for that? that is, that God should be with us therein, too maintain, uphold, and warrant us: For if he should not maintain us, all were done with us, and we should be poor comfortless & hopeless creatures. So then this is but singly one request or demand, consisting of these two parts that be therein contained.  
Now we demand what is the substance and meaning thereof: the answer is, that God would not suffer us to fall into wickedness, 
Man's weakness and his infinite assaults ought to provoke him to earnest and hearty prayer.  and inconvenience. And so we confess, that we should not know how to go forward one step without falling, and that even as there are infinite temptations that do assault us, so we should be vanquished and overcome at every stroke, unless God had pity of us, and strengthened us. Now that we may the better perceive and understand this, we must know, that it behoveth us, to request of God, that he suffer us not to be surprised and overtaken of the Devil, and of our own fleshly lusts. Behold the Devil who is our enemy, he ceaseth not to make war against us, as it shall by and by be declared more largely and fully: 
A fit similitude to set out man's frailty, and Satan's strength.  We are not able to resist him: it is as if a flee, would take upon him too fight with a Lion: yea we are less than a flee in comparison and respect of the Devil: For what are we? What are our weapons and armour? and what is the strength and power that we have? Now he is the prince of the world, 
john 16.11.  and so by consequent ruleth above us: so that we should be his prey, were it not that God doth maintain and warrant us. And besides that, there are the lusts of our flesh, which fight against us: we need not to go very far too seek our enemies, they are within already: the City is taken, as men say. So that you may see that we have very great need to come unto God, and to pray him that he would not suffer us to be vanquished and overcome of temptation. For if we were not strengthened from him, 
Death, yea eternal death, at every of our steps, if God keep us not.  we should be more than miserable, and we could meet with no other thing at every step but death, yea eternal and everlasting death. Wherefore so often as we are too make this request, let us think what need we have to do it: for we never pray to God, in good earnest and heartily, yea with such an affection as is requisite & meet, unless we know what need we have that God pardon us, and afterwards that he take care of us. There are divers that are very well skilled to pray, but it shallbe nothing else to them, but a Ceremony. So then let us mark, that our prayers shall not be so steadfastly and assuredly grounded as they ought to be, unless every one of us enter and go down deeply into himself thus, Go to, who art thou? How many faults hast thou committed? 
Diligent examination of ourselves must go before prayer.  And what wilt thou demand of God now? That he would receive thee to mercy, and after that thou knowest thy frailty, that thou be always watchful and diligent in time to come, to press unto him, that he lead thee not into temptation. Mark then what great need we have of this petition, when we shall have somewhat narrowly considered of ourselves what manner of men we are, and what our weakness is, and that we should be overcome a hundred times in a day, of so many enemies as we have, if this were not, that god cometh between them and us, 
God is our defender against all our enemies  and setteth himself against them as our defender. And why should we mark this? Let us behold and consider the devils might, power, and wil He is a roaring Lion, saith Saint Peter, who desireth nothing else, but wholly too swallow us up and devour us. And what are we? 
1. Pet. 5.8.  even a Flee, as I have already said. Afterwards when we shall consider, that the Devil cometh not to assault us a far, neither maketh his preparation, or layeth his furniture against us, on the one side, or on the other, but findeth matter in ourselves, wherewithal to vanquish and overcome us, that is to say, all our affections which are so many enmities and hatreds against GOD, as Saint Paul saith in the eight of the Romans. 
Rom. 8.7.  When I say, we shall have thought upon this, we shall afterwards with a good zeal pray unto God, that he lead us not into temptation. And moreover because we do not sufficiently perceive, how much we ought to suspect and fear our own lusts, it is said that they fight against us, and would overcome us indeed, were it not that GOD gave us strength to resist and withstand the same & kept us always under his safeguard and defence, 
How dangerous our own lusts and affections are.  that we might be defended by him: For if he did not bear a strong hand over us, and rain us hardly up, it is certain, that we could not tell how to go one step without falling, and that into a mortal and deadly fall, as we have already declared. 
Two good reasons, why we should wholly submit ourselves to God's government and guiding.  So then let us learn to commit ourselves wholly into the guiding, government, and safeguard of almighty God, because we are not able to govern ourselves, and that if we would take it upon us, our presumption should be a cause, to make every one of us in so doing, to break our necks. And thus much concerning the first answer. And now we demand further.  The Minister. 
By what means is this brought to pass?  The Child. 
When he doth guide and govern us by his holy spirit, thereby causing us, too love goodness & to hate evil, to follow righteousness, and to the sin: for by the power of the holy spirit, we overcome the Devil sin, and the flesh.  The Minister. 

What our nature leadeth us to.  We have said that beside that we are frail and weak, we are given to evil. So long then as God shall leave us in our nature, we shall love sin and hate goodness, we shall hate righteousness, and love evil. This prayer then shortly containeth thus much, that God would change us. For man, if he rightly consider himself as he is, shall find that until such time, as God have taken him into his defence, he is settled, and that with delight and pleasure in sin: for we bring such corruption with us from our mother's womb, that all our senses, our thoughts, and our affections, are continually given to evil. 
Gen. 6.5.  Now if God did not strengthen us, and hold us as it were by the hand: whither shall we come? We have not only this frailty to cause us to fall, but we also have this inclination & readiness to evil. Behold then a poor & miserable state. for the Devil is a Tyrant: who hath rule, and authority over us, until such time as God deliver us and set us free, 
john. 8.16.  even as speech is had thereof in the viii. Chap. of the Gospel of jesus Christ according to S. john.  
This petition then, containeth in sum, thus much in itself, that God would in such sort chauge us, that whereas now we are inclined to evil, and given thereto, yea that we run to it, and are settled in sin, that he would renew us, and place in us such a print of his goodness, and of his fear, that we may hate the evil, & love the good, which we ought to aspire and come to. But how doth he work this? 
God's spirit an effectual instrument of our new birth.  By the power of his Spirit. And this is the cause why these two words, the Spirit and the Flesh are so often set one of them against another in the Scripture. Now this word flesh, is not taken according too the common speech, but it is taken for man, insomuch that all that we bring from our mother's womb, 
Flesh and Spirit what they mean.  is called flesh. And what meaneth this word Spirit? It is nothing of that belongeth unto us, that is to say, of that we have of our natural inheritance: but it is the grace of God by the which we are renewed, Wherefore it behoveth, that God manifest his power over us and in us, in such sort, that we be reformed from evil to good, 
The Spirit a pledge of our electio.  and that he so take us to himself, that by this means he ratify and confirm the adoption which he hath made, in electing and choosing us for his children. And the spirit of God worketh with a certain power, which declareth itself in us. But here the question is of drawing us out of the devils tyranny, and of placing us in such liberty, that we should know, learn, and strive, freely and with a good affection, to subdue our appetites and lusts. And now then we have to mark that in praying God, not to lead us into temptation, we must come to the mean whereby we may overcome it, that is that we may be renewed by his spirit. Now we cannot be allowed for his children, except we have well practised this sentence of S. Paul, when he saith: that if we will protest & publish ourselves to be God's children, 
Rom. 8.26.27.  we must believe also in the holy spirit, which crieth in our mouth. By that he declareth, that when it pleaseth God too receive us to mercy, and when he will take us for the members of his Church, that then he worketh mightily in us, for that purpose, by his spirit. Thus than we see, what is our defence, by which God warraunteth us against all the assaults of the Devil and all the corruptions which are in ourselves. Now we demand again.  The Minister. 
Have all men need to pray thus, and to be guided so?  The Child. 
Yea, for the Devil watcheth continually for us, 
1. Pet. 5.8.  even as a roaring Lion ready too devour us, and we on the other part be so feeble and frail, that he would out of hand beat us down and overcome us, if God did not strengthen us and give us the victory.  The Minister. 
Let us come now more largely to declare, that which hath been shortly touched: that is to say, that it is not in vain nor through a Ceremony, that we make this request unto GOD, but that necessity ought to enforce us thereto. 
Words in prayer without feeling and understanding, is but hypocrisy before God.   
And this is very requisite to be well understood, for there are diverse Hypocrites that will easily enough pronounce and have it often in their mouths saying, Lead us not into temptation: But yet they know not wherefore they say so. Behold even the Papists themselves: it is not to be doubted, but that all they that say their Pater Noster, as they call it, carry even their own condemnation with them before God. It is true that they that speak Latin, and were never at School, know not what they say, even as well men as women, but what soever it be, yet so it is, that even that, shallbe called to a reckoning & account before God: For they make themselves believe that they have their free-will, to guide themselves either well or ill. True it is that they will not deny but that the grace of GOD supplieth their want, and that they are weak of themselves, and that GOD must stretch out his hand unto them. They will confess so much: 
Papists say and unsay all with one breath.  yet for all that so it is, that they prefer and highly esteem their own virtues, and have always in their mouth this word free-will: and we can do good and evil, we can easily follow the good way, and govern ourselves in such sort, that when God shall help us but a little, we can of ourselves enforce ourselves, and rid our business: 
How true this is, See Philip. 2.13.  To be short, both the will & the deed is in man, at the least in part as they suppose.  
So then in praying it is certain that they know not too whom they direct themselves and their prayers, and that so many times as they shall have mumbled up their Pater Noster, it is for nothing else but to make them without excuse before GOD: For they show themselves to be liars in that, when they say, Lead us not into temptation, and it seemeth them: that it is in their power too escape and too dispense with themselves. Wherefore so much the more diligently ought we to mark and weigh this point, 
All have need of the grace & glory of God.  to wit, that all have need to be aided from GOD, and that not only in some one respect or other, but also to be fully and wholly governed by him, because they are able too do nothing of themselves, and they should every minute of an hour be vanquished and overcome, unless that GOD did strengthen them against assaults.  
Let us take then the most valiant men in the world, 
The best are not able to stand without God.  and those that seem to be the most hardy, bold, and courageous, and it is certain, that even in the least of their combats and assaults, they should be overwhelmed, unless God did reach out his hand to them, and that they were upholden by him. And indeed, they that have proceeded further, and have attained more than others, ought always to consider how temptations do overcome men's infirmity & weakness. When we shall see, that one is fallen into theft, an other into whoredom, an other into covetousness, and other faults and wicked deeds, they are so many glasses set before us, to make us know and feel our own frailty. 
God's children may take profit by the falls of their fellows, and of other men.  And thus we ought to be moved, when some shall speak too us and say: Such a matter is fallen out to such a part, and to such a one: and to pray, O Lord, lead us not into temptation. And wherefore? our sluggishness and sloth is repressed thereby, & we are with all thereby provoked, to pray and beseech him. 
Man's pride beaten down.  And we shallbe altogether without excuse, if we think that we are not of the same lump, and are subject in time to come, not only to fall so far, but also to do worse, if we will of ourselves go out and place ourselves in the fields, and that without training and government. Now the training and government is, as I have already said, God's holy spirit who is the true guide, whereof we have need even as a little child, 
A fit similitude.  that is daded (as we say) guided and lead of the Father, by the arm or hand. Mark then for the conclusion of this point, that this request is necessary for all: and that when we shall pray unto God in such sort, that we must have this sentence well imprinted within us, that we can do nothing at all, and that until such time, as God have manifested his strength and power, we should be overcome at every blow: to be short, that the devil should bear rule over us in all tyranny, and that we have no other remedy, but to say, O Lord strengthen me, and afterwards I may rejoice in myself, as Saint Paul showeth us an example thereof in himself, saying: I will rejoice myself in him that strengtheneth me. Now Saint Paul useth an exception, that is to say in God. He confesseth that he is able to do nothing, as also we are admonished and taught by the Prophet jeremy, who saith: 
jer. 9.23.24. 2. Cor. 10.17.  Let not the strong man glory in his strength, the wise man, in his wisdom, the rich man in his riches: but whosoever will glory, let him know that I am he that maketh strong, that giveth wisdom, that enricheth, and who am indeed the glory and rejoicing of men. 
1. Cor. 1.31.  And this is that which we have to learn concerning this point. And moreover to cause us the better to feel this, let us know what a one the devil is: he is as I have said a roaring Lion, 
1. Pet. 5.6.  and who hath power and will enough wholly to devour us, were it not that God setteth himself between us two: for our aid and defence shall never be found in all that which we can bring of our own, whatsoever it be: wherefore God alone must bring us, and give us the victory, or else otherwise, we shallbe torn all in pieces. But now tell me,  The Minister. 
What meaneth this word Temptation?  The Child. 
The wily guiles and subtle assaults of the devil, which he useth to take us unwares, even as our natural understanding, is ready to be deceived, and to deceive ourselves, and our will, is rather ready, to give itself over to evil, then to God.  The Minister. 
Thus because this word, Temptation is obscure and dark, we ask what it meaneth and signifieth: for there are divers, and it may be, even in this company, that have prayed God not to lead them into temptation, and did yet never know what they asked of God. But that is to profane & abuse the prayer which our Lord jesus Christ hath given us. 
To pray and not to understand, is to abuse prayer.  It is true, that men will easily and suddenly conceive, that Temptation cometh of Tempting, and every one will indeed say, I am tempted on this sort and on that, but yet this is not all: behold therefore why we must have a short declaration of the word.  
Now temptation in sum importeth all the will guiles that the Devil hath to deceive us by. 
What the word Temptation meaneth.  And he findeth us ready inclined thereto: for we are not only subject to be deceived, but there is none of us all, that boweth and bendeth not himself thereto. Though we see others to be deceived, yet we will not leave of to follow their ways and steps: behold a marvelous blindness, and yet notwithstanding this is overcommon. So then, the more that the Devil findeth us apt and disposed to evil, the more doth he therefore apply and use the means, to provoke and stir us up thereto.  
There are two sorts of temptations. 
Two sorts of Temptations, outward and inward.  One sort may be called outward, and the other are within. The outward temptations are thus, as when the Devil, under the shadow or colour of showing us a goodly and fair house, or a field, or some such like thing, 
We must beware of wishing.  will come & give us a match, too kindle fire in us, thus I would indeed that that were mine. The thing surely in itself, cannot be temptation, but yet the Devil blindeth us thereby, to deceive us, if it were possible. When a man shall look upon a woman, he may indeed behold her, (how fair and beautiful so ever she be) with a chaste eye: but the devil will stir up thereby a mean, to draw a man to lust, and whoredom. To be short, the creatures of God, how many so ever of them there be, both high and low, of themselves cannot hurt us, nay they are profitable unto us: but the devil maketh us to stay and stand upon them, 
Men must be heedle, circumspect, and reverent in the use of God's creatures.  to the end we may abuse them: insomuch that these things which are profitable for us, and which we ought to use, as the singular blessings of God, are so many baits and snares to bring us to destruction: even as the Sun was worshipped of the Pagans and Gentiles. It is certainly a very glorious creature, and so profitable, as nothing more: for we know that the Sun giveth us light and hath such force in itself, that it causeth the earth to bring forth all fruits for our sustenance and nourishment: and yet men have made thereof an idol. Behold how the devil, by his subtleties and crafts, draweth men to destruction. Now the other temptations, 
Inward temptations.  of which mention is made in this place, are within, and they are these wicked appetites and lusts, which the devil kindleth in us: for man's heart is as it were a furnace: Let men put coals into a furnace and afterwards blow, behold fire lighted and kindled. Even so much may be said of us, for we are ready to receive all wicked affections, which are so many coals, 
How sin beginneth and increaseth in man.  and then behold the devil he cometh and bloweth thereupon, and then the fire is in good earnest and thoroughly kindled. This concupiscence and lust then, which the devil doth in such sort put into us, when that it provoketh us and leadeth us to evil, these are I say, the temptations, spoken of in this place. So then, when we pray unto God, that he lead us not into temptation, let us well mark, that we have need to be warranted and defended from all the deceipts of the devil: 
The great blindness of man's heart to good things before regeneration.  otherwise we shallbe suddenly caught, and deceived at every turn. It is so indeed, for we are inclined and ready to evil, and as for good, we know not what it meaneth, until such time as God have renewed us, and changed us, as we have already declared. But now we demand and ask further?  The Minister. 
But wherefore askest thou of GOD that he lead thee not into evil, seeing that that is an office belonging properly and peculiarly to the Devil.  The Child. 
As God through his mercy preserveth his faithful people, and suffereth not the Devil to lead them out of the way, nor sin to overcome them: so these whom he will punish, he doth not only cast of and withdraw his grace from them, but also delivereth them to the Devil, that they may be subject to his tyranny, yea he striketh them with blindness, and giveth them up into a reprobate mind.  The Minister. 
Behold here a very hard question: for it seemeth that this request or petition is not agreeable to reason: We demand of God, that he place us not in temptation and do we pray him that he would not make us murderers or whoremongers? and yet that belongeth unto the Devil. 
john. 8.44.  It seemeth then that in this request there is manifest absurdity, and that we attribute that unto God, which is rather proper unto the Devil: for he is the father of lying the prince of iniquity, and the author of sin. But this agreeth not to God: and yet it seemeth that men impute even the very fault there of unto him. Saint james saith, 
jam. 1.13.14.  that we need not to go seek that without us, which is within us: for no man is tempted but by his own concupiscence and lust. To be short, 
A fit comparison.  there is then the furnace, as I have said, and the fire: that is to say, that we are the furnace: or concupiscences, & lusts are the walls, and the Devil kindleth them. And wherefore is it, that our Lord jesus Christ teacheth us to pray on this fashion to God his father, Lead us not into temptation? This altogether gainesayeth his righteousness. True it is, that at the first show this manner of speech seemeth hard: but we must come too God's secret judgements, 
God's secret judgements must be reverenced.  which (to be short and to conclude) we must adore and reverence, seeing we can not attain to a full and perfect knowledge thereof: for this is sufficient, that we know in part, that which belongeth to our salvation, and that God reserve with himself the rest until the last day, wherein we shall behold him face to face. 
1. Cor. 13.12.  Now we see, how God keepeth his faithful people, and every one feeleth the same, by his own experience. And wherefore is it, that we stand upright against the devil and his assaults? It is, because that we are upholden by God, for our victory cometh from thence, as I have already said. Behold than it is God, that preserveth us from the devils temptations. And on the other side, 
How & whom God leadeth into temptation.  he leadeth them into temptation, whom he hath rejected, and whom he will not receive or take into his protection and safeguard. And this is the reason also, 
Exod. 9.12. Rom. 9.18.  wherefore it is often said, that God hardeneth a perverse, froward, and obstinate heart. At the first blush and appearance these matters seem strange. And also there are at this day varlets and fantastical men, who blaspheme, when such things are spoken, and would that all this were blotted out of the holy scripture, & vex themselves when we read that God blindeth men, after that he seethe that they are hardened. And is it so? yea indeed: but that is attributed to God, as to a just judge. As if a judge sit in his seat, and say: 
A familiar and plain example.  tomorrow I will cause a whoremonger to be punished if he amend not: and yet notwithstanding he letteth him go on forward in his villainy. If a judge say so, what reason is there against it? So then we see that there is good reason, that God strike them with blindness, that are reprobate and rejected from him: wherefore let us not any longer think this petition strange, which we make: to wit, that God lead us not into temptation.  
It is true, that at the first show, this goeth beyond our capacity and reason as I have already said: but we must come thus far, that God's judgements are bottomless depths, and so that God leadeth into temptation, those whom it pleaseth him. 
Rom. 11.33.  And after what sort doth he perform this? not only because that evil proceedeth from us, but also because he condemneth them, whom he hath forsaken, and rejecteth them, that they may be overcome of all temptations. He delivereth them to Satan, as the hangman appointed to put them to death, and the executor of his justice. Even as a judge having pronounced his sentence against an evil doer, will deliver him afterwards into the hands of the executioner: So doth God deal in this behalf. Behold then how he leadeth into temptation those, that are not of the number of his children, and whom he hath not in his guiding and government. And therefore let us mark, that if it pleased God to use rigour against us, it is certain, that after he hath taken his power from us, he should not only leave us for such as we are, but he should deliver us into the hands and power of Satan. As it is said, that he will send strength of error, and strong delusion. That word is very meet to be weighed, 
2. Thes. 2.11.  for Saint Paul saith not, that he will only give us over to the devil, that he may abuse and deceive us, but he saith, that he will send strength of error, insomuch that he shallbe able to execute his pleasure in us, by his errors and illusions, so that we shall be, as it were bruit beasts. 
The corruption of man's nature, the beginning of evil.  And after that we shallbe so blinded in our understandings, he will draw us to unruly and disordered passions, and make us do this and that, yea we shall run after it, and that so far, as we shallbe cast down headlong. And how doth he this? It is true that the beginning hereof, cometh from the corruption of our nature, which we bring with us from our mother's womb. And then there is the devil, who kindleth the fire of our lusts: but whatsoever it be, yet so it falleth out, that God worketh withal: 
How God worketh in the deed of sin, and yet no sin to be imputed to him.  not that sin or evil should any manner of way be imputed unto him, but because that by his incomprehensible judgements, he is able to blind these men, that are not of the number of his people and of his Church: and therefore it must needs be, that such men should be under the tyranny of the devil, that he possess them, and pull them every way, on every side, and in every place, where he shall think good himself. Now we demand further yet,  The Minister. 
What meaneth this clause which followeth: For thine is the kingdom, and the power, and the glory, for ever and ever?  The Child. 
To put us again in remembrance, that our prayers be rather grounded upon God, and upon his almighty power & goodness, than upon ourselves, who indeed are not worthy to open our mouths to call upon him. And also to teach us to conclude and shut up all our prayers, in the praising of his power and goodness.  The Minister. 
When we have prayed unto God, that he lead us not into temptation, the mean and way is added, as I have already touched: that is, that he deliver us from evil, or from the evil one. For as we have alleged out of the eight Chapter of the Gospel of jesus Christ according to Saint john, 
john. 8.44.  if he delivered us not, we should always remain in this miserable bondage of his. Now this hath been declared in the first place, that our Lord jesus Christ hath acquitted and discharged us before God his father: and next, 
Rom. 5.15. Rom. 6.3.4.  that he died (saith Saint Paul) to the end that we might live, that he was buried and rose again, to the end that we might follow him to the grave, that is in the death of sin in us, & lastly in a better life than heretofore we have lead. But it behoveth us daily and deeply to think upon this lesson, and that our Lord jesus Christ make us feel the fruit of his death and resurrection, 
Our redemption must be continual.  and that he continue to redeem us still, to wit, out of the power of sin and Satan. Now when we make this prayer, we say for conclusion, for thine is the kingdom, the power and the glory, for ever, and ever. hereupon we ask, wherefore this conclusion is added. And there are two reasons or causes of it put down in the answer.  
The first is: that it is done, to protest and declare that all that we have prayed for before, 
Our prayers ought to be grounded upon God's glory, goodness, and power.  is not grounded upon any thing but the glory of God, his justice, and his goodness, and lastly upon his sovereign rule and authority. And now it behoveth us to declare this, as it were by piece meal and particularly, to the end it may be better understood. Let us put the case that this were not added, to this form of prayer, every man might doubt, saying, Alas: shall I be heard of him, when I have asked of him mine ordinary and daily bread, the forgiveness of my sins, and that he would guide me by his holy spirit? yea seeing that I have craved more high and excellent things of him, to wit, that his name may be glorified, that his kingdom may increase and multiply daily more and more, till it come to the accomplishment, fulfilling, and perfection thereof: these things surmount and exceed all that man hath. And how may I be sure that I shallbe heard? Should we doubt of it. But our Lord declareth unto us that our requests and prayers are not grounded upon that which we bring with us: for who or what are we? And what is it that we bring with us. And though that we were the best disposed people in the world to pray, yet certain it is, that a man may behold us continually altered and changed in a minute of an hour. 
Two good similitudes to express how uneffectual prayers are, which are grounded upon men.  So our request and prayer should be very weak, and indeed nothing else but smoke, or as a wind that vanisheth (as men say) if it had not an other more strong and assured foundation. And this is the cause, wherefore we are sent back, as it were, to God's glory, to his infinite power to his might, and to his everlasting rule and government. If then we would be well assured, that our prayers have not been vain, and that we have not been frustrated of our hope, but that we have obtained all that which we have demanded, let us come hither. Now haste thou prayed to God? 
Prayers rightly made shall not want their effect.  even thus, I confess that he is almighty, that all power belongeth too him, that my requests being grounded thereupon, shall not be without having their effect and accomplishment. And thus much for the first reason which is alleged in this place.  
Now the second is, that we learn always to conclude and shut up our prayers with thanksgeving. 
Prayers made and not God's glory only respected therein are vain.  Wherefore when we have to pray unto God, let us make continually this final conclusion, that God may be glorified. For without that, all our prayers shallbe nothing but puffs of wind, neither shall there be any order therein, or mark whereon a man ought to stay himself. There shallbe nothing found therein, but a light and flying affection, unless we pray to God, that it would please him, always to show us this grace, that we may desire, that he may be honoured, and that such praises may be yielded unto him, 
The confession and feeling of our sins should not hinder us from prayer, but rather provoke us thereto.  even as he deserveth. And thus much concerning the second reason, which we have to mark out of this speech, where it is said that the kingdom belongeth unto god, & the glory for evermore, to the end that in confessing always, our poverties and our faults, we leave not for all that, whatsoever fall out, too pray unto him. And why so? because that if we enter into ourselves, we shall desire nothing but that God's kingdom may increase, that his power may be known, that his will may be done, that his glory may shine forth in the midst of us, & we may comfort ourselves in his goodness, in his righteousness, and in his mercy. Otherwise there is no doubt, but that we shallbe worse than bruit beasts, or like unto poor fearful and astonished people, that is, nothing else but cry and howl, and yet know not wherefore: but that we may thrust forward our prayers continually to this mark, that God may be glorified, and praised: for when we shall seek the advancement of his kingdom, that is to say, that he may have rule and authority over us, and that we may yield him the homage and service, 
How and when our prayers be well ordered & framed.  that he deserveth and requireth, then shall our prayers be rightly ruled and ordered.  
Now we will fall down before the majesty of our good God, acknowledging the infinite faults and offences, for which we are blame worthy: praying him also to make this doctrine so effectual and powerful in us, that it may make us always to submit ourselves too his service and obedience, 
Two general ends of the doctrine of God.  and that it may stand us in steed to confirm in us the grace of his adoption, which he hath wrought in us, that so we call upon him, as our father, in more greater boldness than heretofore, and show, that it is not in vain, that we demand that he lead us not into temptation, neither give us over to Satan: but that he would govern us by his spirit, and give us strength and power to resist, yea to overcome the Devil, and the lusts of our own flesh. And that he would not only show this grace and favour to us, but to all the people and nations of the earth. etc.  
God be praised now and ever, So be it.   

I pray thee (gentle Reader) to have an eye to the Marginal notes, and refer them to their right places: and also to correct thy book from these faults following, and afterwards to read with judgement too thy profit and comfort.  
Follio 6. Pag. 2. Line 12. For abroad, read abode. Fol. 9 b. line 22. For we then, read we must not then. Fol. 13. b in the margin, for de sacro Basil, read de sacro Baptist. Fol. 18. b line 6. for it said, read it was said. Fol. 20. b. line 22. for accept, read except. Fol. 23 a. line 19 for imperfection, read perfection. Fol. 24. b. line 3 for win, read convince. Fol. 29. b. line 18 for confirm, read conform. Fol. 31. b line 8 for creation, read nation. Fol. 34. a last line, for sufficiently, read stiffly. Fol. 39 a. line 25. for sins, read sinner. Fol. 39 b. line 9 for word, read, cord, Fol. 40. b line 19 for debated, read cast down. Fol. 41. a. line 3. for makers, read works. Fol. 41. a. line 12. for one, ceade do one. Fol. 42. b. line 24. for beastly, read beasts. Fol. 50. b. line 10. for at time, at that time. Fol. 59 a line first, for dead, read death. Fol. 63. a. lin 22. for his read this, and b. line 23. for in it, read in us.   

Imprinted in London at the three Cranes in the Vintree, by Thomas Dawson, for George Bishop, 1580.