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/vi 
 
 AN 
 
 ABRIDGEMENT 
 
 OF THE INSTITVTION 
 
 OF, CHRISTIAN RELIGION 
 written by M. Ihon Caltnn. 
 
 WHEREIN 'BRIEFE AND 
 
 found mnfweres to the obieBions of 
 
 the adtterfaries are fet dovvne. 
 
 fy William L4xvnemini(terofthe word of God. 
 
 Faithfullictranflated out of Latine into Engk&by 
 Chriftopher Fethcrftone Minifter of 
 
 
 
 Wire 
 
 Be air ayes readie to aunfivere eucne one that demtmdetb a reafon eftbe 
 hope vrhkh is in yoUyVpith tenuis andreuerence. 
 
 Imprinted at Edinburgh by Thomas 
 
 Vautrollier. i 5 8 ?. 
 CVM PRIVILEOIO RtGALI, 
 
TO THE RIGHT 
 
 VERTVOVS AND GOD- 
 
 LY LADIE, THE LADIE IV- 
 
 DETH PELHAM, CHRISTO- 
 
 phcr Fedierfione wiiheth 
 increafe of the gra- 
 ces of Gods ho- 
 ly Spirit. 
 
 Ight worfliipfi.il 
 3£ vermous Lady, 
 your earneft: de- 
 ,fire throughly to 
 knowe that God, 
 ^]whofe goodneffe 
 ikJflyoii haueal waves 
 ^^tryed, your zeal e 
 toglorifie him, on whome you haue 
 alwayes called, your care towalkciu 
 hiswayes, whome you haue alwayes 
 ferued, haue boundemc in refpeft of 
 my callinge : your greate liberaliae, 
 whereof I hauetafted, your fingular 
 
THE EPISTLE 
 
 cburtefie whereof I haitehad experiece 
 your rcadie willingneffcco pleafure me 
 wherof I am not ignorant, haueaHured 
 me in regard ofduty:mine ownethank- 
 fulnefle which to your Ladifhip I owe, 
 the avoyding of fufpitio ofvnthankfi.il- 
 neffe with thofe to whom your good- 
 neffe toward me is not vnknowen,the 
 teftification of that in word, which in 
 deed I can not performe, haue enforced 
 me in confideration of gratitude , al- 
 wayesto bethinke my felf what way I 
 might belt take to fatiffle all thefe offi- 
 ces in part , which wholic to do it I am 
 not able.Atlenth me thought thetran- 
 flating ofthis Abridgmcnt,and the pre- 
 fenting thereof to your worfhip, might 
 fomewhat come necre the fame. For to 
 omit the reft for brcuities -fake, as for 
 the firft three thinges , confidering the 
 matter ofthis booke,it will be to you a 
 verie great helpe,feing that in the verie 
 entrance thereof, the authour ftudicth 
 verie breiflie to fhewe, not what, but 
 what a one God is, feeing that in the 
 
DEDICATORIE. 
 
 procefle he declareth what wayewe 
 fhall bcft dorifie him and laftlie feeing 
 thathefetteth downea briefe method 
 and way to worfhip God aright 3 diftin- 
 guifhing the fame fro faigned worfhip- 
 pinges,and all thofe out of the word of 
 the Lord.This abridgment frighj wor- 
 fhipfiil)was written in latin about three 
 yearesagoeby that learned and godlie 
 man Maifter Lawne for the great profit 
 of the learned in the latin toung whofe 
 defire it was I knowc to haue the fame 
 publifhed in Englifh to the profit of our 
 countrie men, thought it lay not in him 
 to doe it,becaufe he was not throughlie 
 acquainted with our language. Ac 
 length I being by him requeued to at- 
 tempt the doing hereof ? haue through 
 the affiftance of my good God finifhed 
 it. Which fruits of my labours I pre- 
 fentto your Ladifhip , to whom if I 
 (hould not acknowledge my fclf much 
 bounden Ifhould affij redly appeare to 
 maniemoftvnthankfull. Accept good 
 madame thefe my labors with the fame 
 
 * iij 
 
THE BPISTLE DEDIC.' 
 
 courtcfie which you haucalwayes vfcd 
 toward mc. Read them diligcntlie, for 
 the profit is not fmaii which you may 
 gaine by reading this fmaii booke. To 
 pray for you I ccafc not , (as knoweth 
 God who heareth the prayers of his 
 fkithfijtt)rhat you may be bleflsd and go 
 forward in godlineflc $C venue as you 
 h an c begun . The Lord blcfle you, and 
 increafe your knowledge in his trueth. 
 From Maighfidd ill Sullcx this xvij. of 
 Apnll.158^ 
 
 Tour worships much bonn- 
 den.&at commavdemefit 
 in the Lcrd. 
 
 Chriftophcr Fetherftone. 
 TO 
 
"tXtf^ cviP '»1/^P evil 7 * ^Vtf «V 
 
 To the Chriftian Reader. 
 
 /^ Hriftian reader , tf # 4 common pro- 
 ^^ uerbe that maniehandesmake light 
 worke.Buf lhaue had experience in thh 
 worke } that many hands haue made long 
 worke^or rather no vvorke. This hooke 
 at the fir ft publishing thereof ^ for more 
 expedition was deliueredto fottre to he 
 tranflated. In vvhofe hands it hath lyen 
 dt/perfed) partly done, partly vndone^for 
 the flace almoft of thefe three yeares. 
 Wherby the publishing t her of hath ben 
 kindred. K^ft length I w as reque fled to 
 take in hand the tr aflat ing of the whole 
 worke, which through Gods mercifull 
 affiflance lhaue accomplished , going in 
 truth through the whole workt \except 
 that which I my felfe before had done, 
 which I make knovvne {gentle Reader) 
 not as hunting after pratfe, but to let thee 
 vnder ft adthat lhaue not published other 
 mens doinges %nder mine ovvne name^ 
 but mine ovvne labours 3 as touching the 
 
tr inflation. And for thy more eafe in yea- 
 ding this vvorke, and for the better vn- 
 derflanding thereof, I thought good to» 
 note thus much \ that where in reading 
 thou shaltfind this marked) it direcieth 
 thee <vnto the mar get, shevvwg where 
 thou maift read that more largely ,which 
 is there brie fie noted. <^4gaine where 
 thou shaltfindfibieci. itfignifeth an ob- 
 jection , whereby the matter in hande is 
 contrar'tedby the aduer far ie, where An. 
 itfignifeth an anfwer to the fame obie- 
 ffion. Which t hinges 1 thought good to 
 note for thy greater eafe. And thus be fee- 
 ching God to blejfe thee in reading thefe 
 my labours, I conclude. 
 
 Thy brother in Chrift 
 
 C hriflopher Fcthcrflone. 
 
 TO 
 
TOTHE RIGHT VVOR- 
 
 SHIPFVLL M. RICHARD 
 
 MJKTIlt MA1STEK OFHE^ 
 
 Maiefties mints t and alderman of the 
 
 mo(i famous citie of Landon s 
 
 grace and peace. 
 
 c ^& <*%n H e inftitution of Chriftian rcligio 
 ^w% written by Iohn C alum feemeth to 
 raeto chaiengc to itfelt'eby good 
 ' righr(right worihipfull) that which 
 being vttcred by men moft wile and 
 of lingular experience, is common 
 almoft in cuery mans mouth,that good things rauft 
 be repeated againe and againe . For feing that in 
 things neceifarie and profitable the lame things are 
 fpoken againe & sgaine:or things ten times repea- 
 ted do pleafe,neitheris that fpoken & repeated too 
 oft, which is neucr fufficientlie learned, vndoubtly 
 all thofc which are ftudious of found diuinitie, doc 
 acknowledge long ago that the commodities of this 
 writing are diuerfe & manifold, not onlietolearne 
 but alio to teach:& not only to the fowing, watering 
 &ncw diggingjbut alfoto gather in the fruit of the 
 fildof the Church. And for thefe caufes, when at 
 Inch times as rhe harucft began to waxc white in 
 France in times paft,Iwas culled backe from the 
 courfe of phificke which 1 had alredic ended, ad- 
 drcifjngmyfclftothepra<ffifethereof,vntothe en- 
 trance of diuinity,and 10 rake vpon me the minifte- 
 ric,l made choice of that worke cfpccialy, next co 
 the holy Bibk*,toberead &remembrcdby me.And 
 
as thofe which go into a garden bedect with infinic 
 varietie of flourcs,are wont to make a nofegay of all 
 thofe which either their fight or fmelJ (hall moft al- 
 lowe,thatitmay rcfembleand reprcfent vrito the 
 the garden after they be come out of it. So I feeling 
 in that pleafant garden of diuinitie, woderfull fmels 
 ofheauenlie thinges,gathcringoutof euery fcc"hon 
 of the chapters, as from the knottes and borders of 
 paradifefuch things as did beft like me,haue framed 
 this Abridgement,that it might neuer luflfer fo great 
 pleafure to depart from mine eyes^ninde , and re^ 
 mebrance.And fcing there be alwayes flaues of Sa- 
 than readie,whereby he goeth about to corrupt the 
 trueth with fal(hood,andfo confequentlie to thruft 
 heroutofherplace,&in her feat to fet lying whofe 
 Father he is,I haue fet downe moft fhort aniweres, 
 which are fet againft the obie&ions of the aduerfa- 
 rie,wherby the Chriftian champion may know that 
 the dartes which the enemies of chriftians do {hake 
 & bend againft the moft ftrog fortreffe of the truth 
 ic felfe are but blunt and britle:and that he may pro- 
 ceede not only out of this treafure howfe garniftied 
 with moft precious gemmes,beingmore wealthy,to 
 enrich thofe which are denrous of heaucnly pearls, 
 or out of this ftorehowfe beingbettcr furnifhed to 
 feede the flocke of Chrift : but alio as out of an Ar- 
 morie^being betteF armed to difcomfite all the ene- 
 mies of the truerh with whome he fhall meete, and 
 to beate downe the Monftcrs of herefies.And fcing 
 that this my labour fuch as it is, feemed in the iudg- 
 ment of fome godly paftours neither to be milliked, 
 ne yet to be vnprofi table, or vnworrhy of the light, 
 but that it might come abroad for common proHt,I 
 thought good not to be againft it : efpeciallic feing 
 frukesnot to be repented of, maybe hoped from 
 
 thence 
 
thence without anie mans hinderancc Butifanic 
 man think that this lirle garde is cad in Icfler knots 
 and drayrer alieyes then is meet , I let him not but 
 that he may freclic,when he will, walk in the broad 
 tidd at his pleafure.And wheras(Right woribipfull) 
 I haue platted a garladof the dignine ofyour nanu; 
 for the head of this litle booke , thatit might allure 
 the readers to vewe andperufe the whole wurkc, 
 thefereafbns did efpecially moucme:Firftbecaule, 
 I would haue this fimple tedimonie of my thankfull 
 minde to be extant for that yourvnweaned ftudie 
 in beftowing benefites 5 which I haue often tryed. A- 
 gaine feing chat you will haue your gorgeous howfe 
 toftandeopentoall thegodlieasa common Inne, 
 feing chat you make that auchoritie which you haue 
 gotten by vcrtue,more firme,by brideling the euiil, 
 by rcleeuing the opprcfled,by exercyfingiuftice:&: 
 leing that your mod louing wife , a mod excellent 
 woman 3 whofe bountifulnefle manic do trie, of 
 whofe curtelie manie mo dofpeake.at whofe godli- 
 neiTe all do wonder , is readic as it were at your el- 
 bowe happclie to attempt fo great thinges : finallie 
 feing that your whole family doth breath out a fmel 
 ofChnftianitie:I fay feir.g thefe thinges arefo, if I 
 feeke to this your Inne as to a refuge for my labours 
 I leeme to afcribc that to my (elf, which is moft pro- 
 per to che thinge it ielfe.Accept therefore I befeech 
 you (Right wodnipfull) ihi^ mod allured pledge & 
 token of a thankefuli minde . Qqd inrich with hus 
 mod liberal! hand both you and all yours with his 
 gifts,and preferueyou long in fafecy to the Church 
 and common wealth.At London the 18 of Fcbrua- 
 ric.1583. 
 
 T'UY worfoips moflbotthden 
 William L a w n e. 
 
A GENERALL TA- 
 BLE OF THE WHOLE 
 
 INSTITVTION OF CHRI- 
 STIAN RELIGION, COM- 
 prch ending brieflic the prin- 
 cipal! poinds. 
 
 We hone added to the notes of the booths and chapters 
 for the more ea/te finding out ofeuetiefaru 
 
 % 
 
 That when we {hall fee that all things are created for out 
 fakes. 
 
 Ijat the giftes wherein we excell are not of our felaes. 
 
 ^x The Cre-tonr _/ T ^ at r ^ c § ooc * *hi ll g es which we vfe daylvdo come downe 
 'out ef the firftX froBl heaucn VDCoV$ - 
 booke ), 
 
 True wife 
 dome is 
 placed in - 
 the know-<J 
 iog of God 
 
 / 
 
 /And that we haue our being in God. 
 
 *. The Redeemer, j 
 by the Sonne, 
 wherein we ruuft ' 
 confider S 
 
 t, Booke. 
 
 We may be brought as it were from the ftreames vino the 
 ^, fountaine. 
 
 f~'i .From that excellence wherin he 
 \ was created that hemight belike 
 fi. The fall of man J to God. 
 
 i.Vntothat mod miferable eftate, 
 „ thathemaybeJikethedeuiU. 
 
 1 1 n the L awe. 
 
 muftconfider three \j.How God doth kepei 
 ^thinges J\s in the Jbcietie of \/iafticall. 
 
 4.Booke> 
 
 z.CinilL 
 
Out ofthefirjibool^. Of the Creation, 
 
 \t know, f 
 ice of <* 
 >dtbe ) 
 
 The 
 led. 
 Got 
 Creator, is 
 
 5 
 
 ngcndred J 
 \ vsnatu- -v 
 alhe \ 
 
 ;hap.i. J 
 
 y i. But fl 
 i corrii 
 L.Cbap.4 
 
 i.The end whereof 
 ought to be 
 Cbap.z. 
 
 I 
 
 The worfhipof God rightly ordered. 
 
 1 JFear» 
 
 LThe reuerer»ce ofhis name with -s 8c 
 
 Chap j. 
 
 '■Loue. 
 
 Through ignorance whence cometh fuper» 
 ftitious woifhip. 
 
 S 
 
 "V C 
 
 VThrongh wickednefleJ 
 J whence comaieth ) 
 
 Seruile feare. 
 
 Hatred of tho 
 C godhead. 
 
 He* 
 uenlie 
 things 
 
 Gotten by 
 
 fome other 
 
 meanes, ^ 
 
 V.«amelyby J 
 
 i.Ofwhtt 
 Tort the 
 
 i. The 
 /whole 
 frame of 
 the world. - 
 which tea- J 
 cheth < 
 Chap. 6. I 
 
 ^may learne 
 
 »i Good- 
 nefle 
 
 i Mover 
 
 .Inftice 
 
 _ . Wifdom 
 
 of God si 
 
 {Goodnee 
 Power. 
 Proui„ 
 dence. 
 
 Willinglie , as 
 
 formes. 
 
 Not refifting,as ftf» 
 ■tints, 
 
 j. To rtmne vnto bimin ourne- 
 ceffitie as vnto the foontaine of 
 all good things. 
 
 4.. To acknowledge that we haue 
 receaued all thofe giftes which 
 we haue at Gods hands , ana to 
 thankc him for them. 
 
 { i.By the Scripture». 
 J Chap.tf. 
 
 Readc the next Table voder tbclctter A, 
 
Cut of the firfl boofaconcerningihe truth of the Scripture, 
 
 f i . By the teftimonie of the holie Ghofic. 
 
 12. By the efficacie thereof. 
 $. Bytheirantiqurtie. 
 4- Py the truth of the prophefies. 
 | ding from the ho-<( 5. By the marueilous preferuationof the 
 •hat J lie ipnitof God \ law. 
 
 J whichis pioued. I 6. Bythecallingandwrittingsof the Apo- 
 1 ?rc,to wit.'S Chap. 7*$. files 
 
 !| 7. F:y the confent of the Church, 
 j 8. By the blood of manie Martyrs fhed in 
 L teftimonie thereof. 
 
 J Whereby it dotrqgafilie appeare that thofe brainfick fellowes 
 , do ouerthro .-.- a!! the principles of godlinelle vvhocaftingthe 
 I Scripture behind them do the to reuelatioa. 
 
 ^ Chap.^.lo 11.12. 
 
 .of» 
 
 fort tlity 
 
 ( r 
 
 "pim-es,^ 
 
 Infinite. 
 \ luifible. 
 
 \ Etcrnall 
 'Initfelfe \ornmpo.ent 
 
 4. What 
 they teach, 
 to .'• 1 1, of 
 what fort 
 the nature' 
 of God is 
 V.Chap.1^. 
 
 1 
 
 /Of one eftece which 
 M ccntainetli in it felfe, 
 f three petfonSjof 
 V^Chap.ij. 1 
 
 * 1. The Father. 
 '2.The Souse. 
 .j.TheholyGhoft. 
 
 /'Creatio of 
 
 ^lntks 
 
 { 
 
 { 
 
 f~*Good : tothede• 
 ^■I Hearienlie V fence of tbegod- 
 things,as of \ lie. 
 Angels. 1 
 
 Chap.14. yEuiH.ofciue'j, 
 
 I 
 
 f\ .Perfect 
 f is tauoht 
 J his " 
 
 whofe 
 ^Cha.14.15 I 
 
 I Admin iftration.reade the 
 v tabic following. A, 
 
 and they are 
 fuche,not by 
 creation but 
 by corrupti- 
 on. 
 
 Chap 14. 
 
 Perfeclid « Soule 
 
 a.Ofearth " " 
 
 lythinges.' Hisfa , Iijfetdown 
 
 I concerning v.h.ch 
 lookethetable of 
 thefecondbooke. 
 
 €odi 
 
A 
 
 Gods 
 admi- 
 nitlra 
 tio 
 
 g< 
 ti 
 
 ment 
 is, 
 
 C.16. 
 
 liltra 
 :ioor I 
 
 l°- < 
 
 lern | 
 
 Out ofthefirfi boo^e. Concerning Cods providence. 
 
 (Whereby God doeth goueine all creatures according tothat proper- 
 f Vmuerfall < tie which he bath geuen to eucne one of them , when he created 
 *■ them. 
 
 /"So that if ahie man fall into the handes of 
 | robbers. 
 I Or among wild beafts. 
 Or wnndnng through a ivildernefTc dofind 
 --dierorhisthirft. 
 — gtofled with waues do comciut» 
 Tome hauen. 
 
 # Profperous. 
 J Wc muft afcribe all thefe J Vnprofpe. 
 V, cuents to God being (, rom. 
 
 Which though they haue their property ge« 
 uen them n.iturally : yet do they not thewe 
 forth their force fane only fo farre forth a* 
 they are directed by t he prefent had of god 
 
 <r-* I \J I «I11IUU 
 
 f Hauinghfe j Orwrndi 
 
 V J remed; 
 
 \ S Or being 
 
 l ' lume h, 
 
 ings^ 
 
 / Without J 
 
 L ■* t 
 
 ( 
 
 2.0ftime I 
 
 ills that we may Jcnov 
 that all thinges c»me< 
 to paile through 
 
 .Gods a p. f i By meanes. 
 
 pomtment < 2 Without meant 
 |by working t^.Againft meanes. 
 f 1. To the faith- 
 |The frutesj J full to good, 
 'allthinges j 2.T0 the vnfaith» 
 ■turne L fulltoeuill. 
 
 Particular, 
 which is J 
 considered S 
 in refpect * 
 
 -To come 
 
 f Whereunto apperNinemens deliberations 
 
 
 /■hich teacheth vs that wee muft vfe lav\ fall 
 meanes, (for that pronidence whereto w« 
 leane hath his meauesj 
 
 # 1. All mankind. 
 » 1. That god J 
 careth for (. s.His Church chieflie. 
 
 The frutes, 
 
 that wee 
 may kn owe 
 afluredly 
 Chap 17 
 
 s.God 
 doth 
 
 & 
 
 .Ccntainebyhis po-Aer •> 
 Geueme by fan becke £ All thinges. 
 s .Moderate by his wifedomej 
 
 5rr . . • . • C HeaUtti 
 
 He hath in his power «J & 
 I Earth. 
 
 J to do good be- 7 All creatures do obey his becke. 
 
 N canfc v» 
 
 ..... f Which we caa not feirei 
 Hidden < out but w ee adore the 
 famercuerently. 
 
 4. That nothings 
 comerh to pafle 
 bychaunce: but 
 bytheuillof " 
 God which is 
 double { 
 
 t Ciap.i7. 
 
 .ExpreQed in the. 
 
 lawe. 
 .Cofpeilk 
 
Out oftbefecond boofaof the fall of wan. c iiiedeu*, 
 
 Cx. He was createdafm- 3 Iuftice- 
 theimageof God,beeing } Innocencie. 
 partaker of {.Power. 
 
 , i.Therefore he did owe vnto God ( Soule'. 
 the perfect keeping of liis c6marT-< 
 
 „deraets,biccufe he was perfect in (.Body. 
 
 /"i.Whathe^ 
 bathrecea- 
 ued. 
 
 i. What he 
 
 o a cth, and 
 to the eiide 
 v. e may 
 this, lee 
 fee 
 Chap i. 
 
 jde j 
 do< 
 vs 1 
 
 a.Howhee, 
 loftit The 
 cam'esare , 
 
 j. The effeils, 
 
 i 
 
 -Sathan 
 2. The Serpent, 
 j The woman. 
 4. The apple. 
 
 Infidehtic. 
 
 Ambition. 
 
 Vnthankfulnefle. 
 
 3. Parreof 3 s 
 
 C4. Stubbornnelle. 
 (The image of God l 1. Vnfaithfull. 
 S « as blotted out& < 2. Vnnghtcouf. 
 ♦man became *^.Subiect to death 
 
 ft-Inthe, 
 
 1. The j 
 fall of I 
 man I 
 
 wherein^ 
 w e muft \ 
 cofider. 
 
 The 
 know 
 ledge I 
 
 God< 
 Che 1 
 redee I 
 met I 
 appea 
 reth. 
 Ch.i 
 
 ( x. In 
 
 v 
 
 lume 
 Jthlgs 
 
 w 
 
 bule 1 
 
 ch 5 r 
 
 i.In'vnder 
 
 andin?, 
 
 ). 
 
 Vas; 
 
 • Inhu 
 / mauethigs 
 I as in the 
 V_Aits. 
 
 I (hip of I 
 
 ^God. J 
 
 fi. Inuenting 
 ;ood J 
 ks ^2 
 
 i 
 
 them. 
 In doing 
 
 i.Libe-'j 
 rail. /Nothing. 
 
 z.Whsthe 
 
 '^ V-Aits. L all. J 
 
 * i.Inheauenlie'i 
 I 2. In will. 3 things. Ctfeivill 
 
 \,Chap.4.j-^2.Ineatthlie r"onelie\ 
 
 C things. J euillj 
 
 z.wnstne 1 m T c 
 LChap. 2. 1 
 
 Wherupon 
 it fojowetli 
 that ma be 
 ingl oft 
 mnft feeke 
 redemptio 
 inchnft 
 
 2 Mana-f" 
 all. > 
 i.Inheauenlie" 
 
 illeth that 
 hichis 
 things. 
 That foloweth the corrupt appetites of the fonle 
 Through manie inSrmities it is at length iubieft 
 to death. 
 
 fr.The firft adoption ofthe"^ 
 elect people 
 2. Thepreferuationef the 1 Did depend 
 Church. Vvpon the grace 
 
 j.Thedeliucrance of if in /of the Media* 
 d«unger. ' *' 
 
 4.. Reftoring after fcatte- 1 
 
 ring abroad J 
 
 if thegodhe. 
 
 tor alwaies. 
 
 V 3 The hope of 
 
 °S The Lawewas 
 
 ', eiuen for that 
 
 I- 
 
 The remembrance ©f 
 
 1 The' material! eaufe 
 of redemption, concer- 
 ning which, reade the 
 ls.oc« table. 
 
 the Media- j cau f e , that it j the liee couenant ofc 
 Ltorbicaufe | might caule J ten repeated. 
 
 " the minde* ofS a.The ceremonies. 
 men to wait j.The facnlices. 
 
 vntil 1 the coin- 4. WaDi ings . 
 I ming of Chrift y.Tbe end of adoption. 
 I which appea- 6. The right ©i" the' 
 I reth by priefthood, 
 
 VChap.7. V. 
 
Ont ofth ejecond&oolf. Of the materiall eaufe of our redemption. 
 
 Thcvfe whereof was abio 
 
 i. Howe be 
 is offered 
 vntomen 
 Lib.a. 
 
 In the Law, 
 Chap 8. 
 
 i.Ceiemoaiall 
 
 t 
 
 gated. 
 Theelfe&isperpetuaJl. 
 
 x Iudici?II, 
 whereof there" 
 are two parts 
 
 'i. The firft which appertained 
 vnto godlinelle , & belongetb. 
 to all men. 
 
 z.The other was proper totha 
 1c »\es, and it aboli [hed. 
 
 j j.Morall J Thefecond. 
 wbofe N 
 
 fold: 
 
 < 
 
 I. That thofe who are 
 inot moiied v\ tth promi- 
 *i"es: 
 
 May be kept backe 
 '.vith feare of threate- 
 .nmges. 
 
 Chrift is 
 themattri- 
 all canfe of 
 our redem- 
 ption iu t 
 v horn we .. 
 muft confi- | 
 der three 
 th luges 
 Chap. 7. 
 
 ^Thethirde 
 
 V Proheme 
 
 Vwhcrciu 
 Atioted 
 
 Aim m e 
 is com- ^/ 
 
 p:cficn-"X 
 deu ill 3 J 
 
 c 
 
 w'her 
 
 is J feth 
 
 S God 
 
 1 «.The 
 
 1 The power of God, 
 that he may bind 1 the 
 people with necelli- 
 tietootey. 
 
 2Tbepiomife of grace 
 wherein he profef- 
 feth thathee is the 
 God of his Church. 
 benefit, wheYin 
 hee accufeth the 
 I ewe* of vnthank- 
 fulneifevnleffethey 
 beaiifwerabletohii 
 •- goodncflc. 
 In two Tables looke A. 
 
 IntheGofpell Looke B. 
 i- Ho- e he istcceauedofmen concemwge which readeC. outofthethude 
 
 booke. 
 3. Hoft Goddoetluttainevsia thefocietieofChrift. Looke D. oat of t&» 
 
 fourth booke. 
 
Out ofthe fecond boo\e. The expoptkn of the Lane* 
 
 {""God will excell alone nmongft his people. 
 fin the firft \ r i.Adoratien. 
 
 | comman- «^ Therefore we owejt z Hope, 
 dement y vnto God alone } y.Inuocation. 
 
 Cf.Thankefgiuinw. 
 
 A. 
 
 Ther 
 
 ber 
 
 Ta 
 
 bl 
 
 ofthe 
 
 Lane 
 
 Cb.8. 
 
 ; I /— r.ihetirlt t>n-^ to our fenfes . 
 
 V I dlfth ourli- "^ Orreprcfenthimby a- 
 
 ^ \ bertieleft^ C nic thape 
 
 J \z. The fe- fi.His po- er ,\ hichhe-vit 
 
 / icod forbid- i not lutter to be dinimi- 
 
 f Partes » ydeth vsto flied. 
 V • -v vorihip a. j 2. His emulation : beeaufe 
 
 ( The for- 
 mer, which 
 aprertay 
 nethvnto J 
 the wor- c 
 (hip of ^ 
 God, /is 
 contained 
 info wet 
 comman 
 dements 
 
 the ) 
 
 ft. That that fmell of J Cnr mind conceiueth. 
 his excellencic what- "s 
 
 * Ourtongfpeaketh. 
 His holy word- 
 
 foeuer 
 
 The thirde^ 
 
 comman- 
 deth three 
 thinge» 
 
 >By 
 
 J Ambition. 
 
 ^Couetoufnefle. 
 but fpea kr~Wifedomff 
 
 His reuerent 
 myfteries 
 Speake ~) 
 againft /His 
 
 ^•.vorks 
 
 SlaunderJ 
 
 i. By perijrie. — 
 
 2 By luperfluousoathes though true, 
 
 3 Ifwepatin Gods t Liuing. 
 place Saincts or o-"S 
 ther creatures *• Without life. 
 
 Ofthe 
 comma 
 demct the"\ 
 
 /in it w 
 
 r.CallvponGod. 
 a.Heare theLa^e. 
 To do the cerem»» 
 
 That feruant » may hane reft from their 
 labour. 
 
 The laltcr is declared in the Table following. 
 
 lathe 
 
Out of thefccwd Boole. The expofitionofthe Lawe. 
 
 r-Becaufe the obferuing of the older which God 
 TheenJeis \ hath appointed doth pleafe him- 
 
 "S The degrees of honour which he hath appointed 
 
 Of the fifth J 
 uimaun- -> • 
 ment \ 
 
 are not to be broken. 
 
 {Contempt. 
 Contomacie. 
 Vmbanktulnefte. 
 
 {Kcuerence. 
 Obedience. 
 Thankfulneffe. 
 
 Of the fi 
 the 
 
 -5 
 
 Ende is 
 
 Becaufe Cod hath knit together mankinde by a 
 r certaine vnitie. 
 I The fafety of all men is committed to eucry maa. 
 
 
 Violence it forbidden. 
 Good will is commaunded. 
 
 Jh the later 
 tabic of the 
 Law which 
 contayncth , 
 the duties J 
 of 1 oue, ^\ 
 thereare 
 five com- 
 mandemcts 
 Chap.8. 
 
 Of the 
 
 uenth 
 
 fe-C 
 
 the } 
 
 , . J Becaufe CodlouethcleanneiTcletvsanoidallvn. 
 Ende is «^ c ! eanne , le , 
 
 t In minde. 
 ^Therefore beforbiddethvs tocommic fornica--«J In v\orde. 
 1 (.law 
 
 C tion 
 
 Ende 
 
 rBeca 
 
 is <. to 
 
 LRtv 
 
 w oike. 
 
 Becaufe vnrighteoufrefie is an abhomination vn. 
 to God. 
 
 Of the vnj. 
 the 
 
 Oftheix. 
 the 
 
 Ofthetcth. 
 the 
 
 lllhane vs to geueeueiy man his o.vne. 
 
 {"Violence. 
 
 'Theft is committed either by ) Wicked dece'pt. ♦ 
 
 ) Craftinefle. 
 CFlatteting&c. 
 
 {Becaufe God who is truth hateth lying. 
 He commaundethvs tofpeakc truth without d«. 
 cejp^t. • 
 
 f*\Ve do not defame anie man with flaunders and 
 LTherefove \ falfc crimes. 
 'h e forbid- )Ot to hinder anie man in his goods by lyes, 
 deththat *%But in defending the t Name -j 
 
 'truth let vsdetende < & > Of eueiiemaa 
 
 the integntie of the ' Goods 1 
 
 Becaufe God wil hanerhev holcfoulcto bepofc 
 
 "integritie. 
 
 ' jur mindesal! 
 
 'Endi is 
 
 ktlns 
 
 « tne intrgvuic «'i i:ic »■ uuvu> . 
 ? Becaufe God wil hane the v hole fo 
 \ felfed with the affection ofinteg 
 
 "^ He n ill hauevs to banifh out of o 
 (^ defire that is contiaiiero lone. 
 
 ^Therefore all defire uhu 
 , ranee is forbidden. 
 
 turnerh to su other mans hindc» 
 
Out ofthefi'condhooj^e. Of the GcfpeU. 
 
 i.Becaufe there was the fame hope of van» 
 mortalitie. 
 
 # Not in meusworlccs, 
 i.Thefamccoue. J 
 
 nantplaced ^.IJutin Godsmercie- 
 $. The fame Mediatour of God and rccrt 
 " Chnft. 
 
 f\. ftagreeth 
 which is in three 
 thinges 
 Chap. io. 
 
 f How with 
 the old te 
 
 B 
 Chriftis 
 alio oft'rrd 
 vnto men 
 in theG 
 fpell con 
 ce ruing 
 which is 
 declared 
 Chaps. 
 
 {lament 
 
 < 
 
 It difagie- 
 I ethinfiue 
 J tlunges 
 ** Chap. io. 
 
 -i 
 
 i 
 
 H 
 
 •Becaufe the heauenly inheritannce was 
 l (hewed vnder earthly things. 
 
 >Nowe otir mindes are ftraight way dire fled 
 , vntoit. 
 
 It did onely fhe.ve a (hape in figure of the 
 
 truth being abfent. 
 Th:s (he.veth the truth being prefent. 
 
 That by reafon of the law was the minifte- 
 
 rie of damnation and death. 
 This of righteoufneffe and life. 
 
 rThat of bondage, which may canfefcare in 
 3 theinindes. 
 4- "S This oflibertie, which may lift them vpvn- 
 (, to hope. 
 
 { 
 
 The word was only affigned vnto the nation 
 of the Ieues. 
 
 ft. What 
 Chnil is 
 Chap.ia. 
 
 i 
 
 The fnm 
 ofdoflrine - 
 whic!^ is to ) 
 „ teach 
 
 3 Howe he 
 hath fu'fil 
 
 led all the j j In o] 
 parts of ou V tion 
 uoS 4. By : 
 
 {The 
 5.|ol 
 
 ' It is now preached to all nations. 
 God : that he may I RighteoufnefTe. 
 geue vino his S Sanctification. 
 & *- Redemption. 
 
 Man : becaufe he was about to pay mans debt. 
 In foretelling things to come. 
 e prophecies. 
 
 }The will of his 
 Father. 
 The Church, 
 go- J 
 uerning (.Euery member tbcrof. 
 
 In defending his from enerie iniui7 of 
 
 the sdnerfaries. 
 1. In offering his bod ie for finnes. 
 1. In reconciling God vnto vs by his 
 
 obedicnse. 
 >.. In making prayers continuallie f©r 
 his. 
 r.In dying for our finnes. 
 
 nfing forouriuftirication. 
 peninge vnto vs the heanensbyhis a fee». 
 
 f 1 In foretelling 
 J 1 .pro 3 a. In fulfilling tl 
 
 V h "1 3 . I »r oms 
 
 2 To what \ <- Teach 
 
 end he was J ( 
 
 fentto wit,«^ f 1. In go- 4 
 
 that hee *"\ 
 might exe- Jz.K 
 cute the of- J 
 ficeofa / 
 Chap. 1 5. r 
 
 ling 
 
 '5-Prieft 
 
 ft.Ia 
 s.Ia 
 
 rcdempi 
 Cba.16.17. 
 
 fitting at the 
 
 S.Thcncehcfhallconie 
 
 «ht handeoftheFathcf 
 , I.iuing 
 
 t» iudge the J 
 
 L 
 
 8c 
 Dead. 
 
 Hm-e 
 
Out of the t hlri hooty. Of faith, 
 
 . Salification 
 
 p i .By the power of the holy Ohoft whc 
 loynethvs vsto Chrilt : Therforc is« 
 he called the fprrit ef 
 
 Office # 
 r whichis 
 
 Adoption. 
 
 kTheearneft and feale of oar falustioa. 
 Water. 
 
 ^Oyle 
 
 Afouutaine. 
 •File. 
 
 Howe 
 
 ChriftisV 
 
 rcceiued^i 
 
 2. By 
 faith a» 
 by an 
 hancie 
 recea. 
 uing 
 falua- : 
 tion: 
 whofe 
 tCha.». 
 
 ^Gods {, ofgraceJ Choft doth Courharts. 
 
 Thence isfet the definition, that tilth is a fume and cer- 
 taine knowledge otGuds good will toward vs, which 
 being grounded in the trueth of the freepromife in 
 Chrijt , is both reuealed to our mindes by the hohc 
 Ghoft and fealcd in our harts by him. 
 
 Knowledge of 
 
 I 
 
 r. True, 
 which coh- 
 fiftetb vpo 
 two partes 
 
 i. Mortificatio 
 hich piocee 
 
 del a from 
 
 Si. Kn 
 finn 
 z. Th 
 --v lmge 
 
 J mdge 
 
 £ God. 
 
 /t.Godl 
 
 waid 
 
 j 2. Loue to'.\arc 
 J our ncighboui 
 >\ 3- Hopeofeter 
 
 I nail lire. 
 
 be mie fee- 
 
 of the 
 
 ement of 
 
 : t.Godltnefleto- 
 watd God. 
 Louc toward 
 
 i.RepenJ 
 taunce .«^ 
 w hich is | 
 double | 
 
 2 viuificatior 
 whofe frutes 
 
 are j 4. Holinefie of 
 
 L l>t"e. 
 Contruiotiofhe.vt for the a c- 
 kuo.\ ledgmg of fiune. 
 
 (" 1 To God 
 
 Effects 
 ^ thefe < 
 
 j 2-FaIfeand 
 
 CPapillicall 
 ■a hole part* 
 Jre 
 
 y-Priuate 
 J which is 
 
 2. Con- f ruade 
 
 feflion J 
 
 of the »v 
 
 mouth i 
 
 l ot the v. ^-, 
 i J mouth 1 \ 
 < I Pub^ 2 
 
 »1 U.keV 
 
 alone. 
 2. T« the 
 minifter 
 jToa frith 
 full friend. 
 t. of the whole 
 Church. 
 
 2 .ChWfti.-nlife. T.ooke A 
 3 Jiftificatiou. Loeke B. 
 ^4. Prayer. Looke C. 
 
 Pub^z.ofone 
 .'ike V of j Before 
 t,niany < the- 
 
 * Church 
 Thefe two parts may be referred to 
 
 true repentance. 
 3. Satisfaction f i.Indulgeces in 
 oftheworkes 3 this world. 
 the fulfillmges y i.Puroatory af. 
 whereof are (.ter death. 
 Thf fe are fet againft the free for- 
 geueueife or' fumes: 
 
Out of the third boof{e . Of faith- 
 
 rBecaufe Godisrolie 
 r.Lone ofnghteoufuefie. thatwc 3 
 may be holy "S Eecaufe we are ioyned vnto him , and 
 
 Chap.tf. (_ arereckened among hw people. 
 
 2. That there be a 
 rule appoynted v 
 
 Thereis apatterne thereof fet before vs,the 
 
 (Word. 
 t forme v\ herot we mull exprctle in ourlife < and 
 uhlch may not fuf- I in iTtet-A, 
 
 theV 
 
 Deede. 
 
 a.Chhftian 
 lile whcrofV 
 there are S 
 two pates 
 
 fer vs to crre in 
 
 ftudisof rigbteouuS 
 
 nelfetthat we may Here onto ate added the benefites of God,whereunto if 
 
 bte made like to I we do not anfwerit fhalbeapomtoi'greatvnthank- 
 
 Ciuift l> fulnclTe. 
 
 ft, That wee mayconfecrate our feluestoGod tobe» 
 liuelyfacrifice. 
 
 5 Gods. 
 
 that be our owne,but thole which") Our Neigh, 
 are {. bours 
 
 The fumme of a 
 Chriftu life it the 
 demall of our 
 felues , whereof • 
 there arcfovver 
 ^cndes 
 
 j-Thatwemaybear 
 theerofle pacient1y> 
 the frutes whereof- 
 are that 
 
 Chip. 8. 
 
 4.Thatwee 
 may km ve 
 how tovfe 
 
 'i.OurweakenefTe may thebet. 
 tcr appeare. 
 
 is That our patience may bt 
 | tried, 
 j.Our laukes may be corre&ed. 
 
 |4.Thatbeing humbled «emay 
 ' the m re earnefily call vppon 
 
 God. 
 
 5. We mav the more earneftly 
 . meditate vpon eternall life. 
 
 (1 That we porTefle all thig» 
 J as pofTelHing nothing. 
 
 I 2 That ( Per.urv patie'tly 
 wefuffer < Abundance mo- 
 i deratly. 
 r-H^ue enough, 
 r ne. 12. That \ To be hungry, 
 ie, J veknow^To «ant, pa. 
 etnweS to 
 
 'i.For ne. 
 
 feffit 
 «herein 
 maft ob 
 ferue fov\ex 
 t 
 
 tbisl:feandJ tBlD § 
 ihe helper 
 thereof 
 LChap.io. 
 
 (, cicntly. 
 
 ^Thatwe haue refpeft 
 \ of our neighbour. 
 j «^Becaufe«emuftgiue 
 J an accompt of our 
 C. ftewardihip. 
 
 «f.That all thinges be an- 
 fwerableto our calling. 
 
 f We mayhanetbegrea 
 1. FofdcleAa.-s ter caiife to prayl'e 
 w tiofl,that *• God fus goodncfle. 
 
 God fus goodncfle. 
 
 - £.Teft 
 
Out of the third bool^e, Ofluflification. 
 
 . Iudged ~ 
 •Heeisiuflificdwhoby «J & £. lufr. 
 
 ^Heeisiultifieduhoby «J & Lit, 
 
 / theiudgmccof Godis (. Accompted J 
 
 . \ f Whofe life is j 
 
 What it is )He is iuftified by workes J piehenfion. 
 to be lufli-iC y 
 
 fciTector 
 I til is m 
 
 ficjtion:^ 
 
 pure and free from r». 
 {►There was neuer any fucli. 
 
 .He it icftxrled by faith, 
 
 "Who being excluded from the right*. 
 W oufneffe of works layeth hold vpc* 
 the rigatcoufr.efle of faith. 
 
 .Sucharethcfaithfnll. 
 
 0,-.F(feftof 
 fa 
 
 Ibfi 
 
 fcere coafi- 
 
 4er 
 
 .Chap, i r. 
 
 Great confolatiou. 
 
 "Eecaufe in fteedof a ertiell iodgewe haut 
 y a moll gentle Father. 
 
 JThat being fanctified we may thinke vpo 
 „ holweue. * 
 
 What fol- 
 , loweth 
 
 I thereupon J 
 
 Ci That the conferences ofthe faithfull may 
 lift vp them felucs aboue the taw,and for. 
 get :he righteoufceffe ofthe lawe. 
 
 2.That their confeiences being free from the 
 yoke ofthe Lawe, they may willmeh obey 
 the i\ ill «f God. 
 Chnfliahber- 
 tie: which con- 
 
 fiftethia three«< 3. That they mav not beholden with any re- 
 thinges l ligion of indifferent tfungs before God. 
 
 That w e do not abufe the 
 giftcsof God to onr Inft 
 
 That weauoyde fGiuen. 
 offence which "\ 
 is double «-Take*, 
 
 • * iiij 
 
Out of the third booty. Of prayer. 
 
 f( Whileft that we aecuftom r*Seekc* 
 Thefirft 3 our felues to Hi evnto God \Loue i 
 ] our hart is euflarr.ed w jth< and 
 C.a more earneil defue to)Wot-\ 
 Ciriip v 
 
 fiue fruits 
 
 •Him.' 
 
 C 
 
 Prayer 
 
 the fourth 
 erTeft wher 
 in we mult 
 confider & 
 marke the 
 Chip. 2o, 
 
 '< 
 
 Seconds 
 
 Thirde 
 
 r 
 
 {Thatw 
 um«? 
 
 oenill ccncapifrenceor defirc maye come in» 
 to our heart, whereof we are afhamed to make 
 Godawitiiefle. 
 
 Fourth 
 
 Fifte 
 
 fecond is that -< Wefeele out neceffitie. 
 
 4. Lawes 
 
 •< 
 
 frheJ 
 \ mft ( 
 
 jThefe, 
 jTbe thirde S 
 
 L 
 
 e may receaue Gods gifts with thankefgi- 
 
 {That haaing gotten a gift wee may the more ear- 
 neftly thinke vpon his goodnell'e. 
 t 1 Goodnefie ■» 
 
 J Thatthe vfe may con- J Prouidcnce S Of 6od. 
 C rJrmcvnto vsthe t Trueth J 
 
 That wee be foframedas e i.Ow hands be be liftvp. 
 thofewhocnterintofpeak < 2 Our hart bemoued. 
 vnto God- therefore let « 3 Let vs perfeuere. 
 
 { w 
 
 That wee difpoyleonr felues of all thinking vp- 
 ponour oivneglone, giuing God the glone 
 wholy. 
 
 # lyinge profiratelet vs en- ri 
 .The fourth J corage our felues with a fure < 
 
 *■ hope" to obtain c, ha uing (-2. 
 
 They erre 
 who call v- 
 
 po Sainc'ts 
 
 :< 
 
 .Bieaufe the Scripture tea. 
 cheth that wemuft call" 
 vpon God alone 
 
 The comman* 
 dement. 
 The Promife. 
 
 , Who alone knowcth what 
 
 things we need. 
 li.He willbeprefent: becaufehe 
 
 hath prom ifed. 
 rj. He is able : becaufe he is ora- 
 
 uipotent. 
 
 a.Becaufe he will be called vppon by faith which leaneth to the 
 
 word alone. 
 
 No word therefore no faith. 
 
 $. Becaufe faith is corrupt if ) No promife. 
 it depart from the word:m"\ 
 
 call mg vpon Sajnae» / f Heart 
 
 (.They can neither < nor 
 
 I Kelp. 
 
 The fumme is contained in two table». 
 Concerning which looke thcuext I able vndtt C. 
 
 The 
 
/InaPrO' 
 hetnewher ^ 
 m appereth 
 
 Out ofthex .boo\e Ofprahr. 
 
 (i. Therefore we sre his children- to < Pouemet 
 feeke help of anie other were to < or 
 p caft God in the teeth. «-Crueltie. 
 
 I' i.Thegoodnes I 
 of god, bicanfe ) i. Our fins fhall not hinder vs from crauing trier, 
 heisourfathtr* oe of God humbly . 
 J uhcrupon iol. | 
 - ^ loweth. j 3. \Vee mult one louc an other like dearebre 
 
 ^ tlu-en. 
 
 C 
 
 The 
 ftimme 
 of prat 
 cr.is co 
 piehen 
 ded. ^ 
 Cha.20. 
 
 <J 
 
 In two 
 
 tables. 
 
 a.The power 
 of God: be- 
 caufeheisin C 
 heaue whence 
 we gather. 
 
 f 
 
 I 
 
 (Thefirlt 
 that the 
 
 That God is fpvead abroad through all thinge». 
 Therefbrewhen wee feeke him : leevs belittei 
 vp aboue the fenfe of our bodie and foule . 
 
 ( Corruption. 
 That he is free from all. S 
 
 «■Alteration. 
 
 That hee comprehended! and gouerncth tb» 
 whole world by his power. 
 
 f* Power. 
 
 GoodnefTe. 
 
 VVil'cdome. 
 
 lighteoiilnelTe, 
 
 Truth. 
 
 fThe for- 
 mer is ap- 
 pointed 
 wholie For 
 the glorie 
 of God and 
 it contai- 
 ned three 
 petitions 
 
 I 
 
 Spcake> 
 nor V,Of 
 Thtok /^God. 
 
 ■Ofihefe. 
 cond pe. 
 tin on. 
 
 I 
 
 s 
 
 ft. May amende with the 
 I power of his fpmte all 
 
 J the \ickedluftsofthe 
 fiiih 
 thatG»d. "\ i-May frame all our fen. 
 ' fesvnto the obedience 
 
 I of hisgouemment. 
 |"j.Vay defend his childrl 
 
 L& bring te nought the 
 endeuours of the wic* 
 ked. 
 i.Tt dra-veth vs from the 
 ("corruptions otthe world; 
 The vfe }i. It kinrilethadefireto 
 mortifictheflelh. 
 Itteachethvstobeare 
 thecroffe. 
 The third {"Not ofthefecrete will of god: J5nt«»f 
 _ entrea- \ that which is reuealcd in the fenp- 
 "(^teih. j tures: w hereunto anf.vereth willing 
 
 LI, obedience. 
 The latter concerning wbich.looke the table following vnderthe 
 letter A. 
 
Out of the third booty, Of Prater, Election Re fur. 
 
 f' 
 
 Thefhft 
 petition. 
 
 A 
 
 The latter 
 Table of 
 praier con 
 tayneth 
 petitions 
 tvhiche re 
 fpett vs 8i 
 enr r.eigfi 
 bout-. 
 Cbap. 2o. 
 
 n- » 
 
 ■A 
 
 In thefe- 
 
 coaa. 
 
 In the 
 third. 
 
 'Craneth all things which the vfe of the bodie, necdeth vnder th« 
 l elements of this world. 
 
 I WccommitourfeJuesvntoGodand com- f Eeedevs. 
 
 mendourfeluestohisprouidence, that ) Chcrifh vs. 
 - he may 1 Keepers. 
 
 "Wecaske (as in that which followeth) thofe thing* v\hich feint 
 
 for the jpiritua 1 life. 
 I Remifsion taketh away fatisfaction. 
 | . Wcrde. 
 
 Let vsforgiue being hurt ia J m 
 , I Deed. 
 
 'We crane that wee may be furnifhed with weapons, anddefe»* 
 ded,thac wc may get the vic'toric. 
 
 'Caufe. 
 For 
 
 rcod. •) 
 
 J Satan. f 
 7 the world.?" 
 CTheflefli. J 
 
 Doe Tempt. 
 
 Temptati- 
 ons differ. 
 
 \ 
 
 Riches. 
 Honour. 
 utie.&C 
 
 In the end 
 
 r Vppouthe rule 
 J right h;:nde, -^ Hoi 
 • in relpectof *.£ea 
 
 . On the left . Pouertie. 
 [ in refpeSe J Contempt. 
 ^of (.Affliction. 
 
 Tor GOD temptcth bis for the» 
 
 the flefhe, the worlde ynt« 
 
 «-For GC 
 
 J good. 
 
 ^Sathan i 
 
 t euill. 
 
 rCaufe. 
 
 I ft Of ele- 
 J ctio:v\hole 
 | Chap. 2 1. 
 
 Thefe ef- 
 fefles of 
 faith doe 
 lead vsvn 
 to the cer 
 taintie. 
 
 i 
 
 < Giue tbankes. 
 Efficient, isthemeere liberalitie "S 
 |ofGod,that wemay ^Behumbled. 
 
 rfinall: that beeing Pure of faluation, becaufewe» 
 • are in the hande of God wee may glorifie him. 
 
 'An whole. 
 
 | EfFeAs are '. 
 I fome times J 
 /of 
 
 S Ch X2.2J 
 
 ltrie. C and 1 
 "c. | that *S 
 
 j 2. Of riling 
 
 againe . 
 
 S ofone: be-( 
 
 , I caufe v\hom 
 
 I Chap 24. K 
 
 3 Countri 
 *S Houi" 
 
 -.t He knew before. 
 Ls-Called. 
 
 ^.Iuftified. 
 
 ..j. That hee may at 
 length glorifie 
 
 • them. 
 
 In louing 
 
 fome. 
 In meeting 
 
 others. 
 
 t. Becaule wee can by no other meanes be glorified 
 2. Becaufe Chrift rofe in our fle(h. ^ 
 j. Becaule Godisalniightic. 
 
i. Erdefi. 
 afhcall 
 wherein 
 are consi- 
 dered. 
 
 is the 
 church. 
 
 Chip. i 
 
 Out of the fourth boo\e. Of the Church. 
 
 ^i.lnnifibleandCatholike, which is a Comma- 
 i. WhidlV nion of Saints. 
 
 k2. Vilible andp-'if.cnlir.whereinisfaluatioii. 
 
 r i .Kv the pure preaching of the vord. 
 fcWbichis _J z By the lawefull admimltration of 
 the Sacraments, concerning which 
 lookeB Chap 14. 
 Not Anqels, 
 
 f*i.God{heweth vntovi 
 But men .' hisgreatfauour 
 where- |i.W'ehauea i.Hu- 
 veriegood fmility. 
 exeicu'evn- 
 
 pi. Who 
 beaxe rule. 
 
 I 
 
 ■A 
 
 D 
 
 Cod doeth' 
 fcoldvsi 
 the fociety 
 of Ch rifle, 
 oamclieby 
 adminilha- 
 tion or go- 
 uernmente- 
 Chap. 1. 
 
 7 where- |i.\Vehauea i.Hu- 
 } in J verieg»od rnulity. 
 
 / ^ exeicu'evn- _J 2 O- 
 
 L 1 to "}bedi- 
 
 1 Cence. 
 
 S.Howitia 
 
 gouerned 
 "j w here con- 
 filer. 
 Chap j.4. 
 
 { 
 
 2 Of 
 what 
 fortihey 
 be 
 
 5. What 
 
 their 
 
 calling 
 
 2. Ciuill 
 concerning 
 which look 
 
 wCbap.20. 
 
 j. A verie good bond to 
 
 louc one another, j 
 
 2 Apoftles. ; _Jt 
 
 . Euangelifts. J jj 
 
 4 Paftfirs. 
 :. Doctors. 
 
 Intcrnall v. hen (The glorieofGod. 
 e that is called -s TheeJifiynoof th« 
 j doth only fee ke. *■ Church. 
 
 (rj 1. Of good 
 i.What msner \ behauiour. 
 perfonsaie <^ 
 tobechofen )s. Of found» 
 C doctrine. 
 2.Hovther t 1. Faftmg. 
 artobecho J 
 fen,to wit t 2.Praier. 
 
 ji. Imme- , Propfy 
 J diat: by ) 
 3 By 1 God. (.Apod, 
 whom J "-M" 
 they beC* 
 cholen . ] 
 
 . nig our Aders. 
 1 •uideby/ 3 Peo. 
 Vlie '"pie 
 fJYByl ving 011 of bads 
 /"c.That the dig- 
 the j nitie of the na- 
 vies : niiler any bee 
 are '. comended . 
 
 2 Ex 
 
 ter- 
 nall 
 wher 
 
 u-JtS 
 ure I 
 
 fou 
 thi 3 
 
 what 
 
 k nte. 
 
 (4. Their' 
 I oftice. 
 
 .} 2 That he may 
 
 N. know.tbatbeig 
 
 I cofecra.to god. 
 
 j. What 
 power it 
 hatb 
 Looke.A. 
 
 < 
 
 1 To preach the 
 
 word 
 >.To minifter 
 "\ the I a .-.Tarries. 
 / j. To exec-ue 
 *~ Discipline 
 The flare £*i Eflhops. 
 of iheoIdcXi Fldeis. 
 J church wa^t^.Deicons 
 j dimd. intoywbo diuided^+.Torepjirethe 
 ^Chap ,. £thc goods. C Churchei. 
 
 s 
 
 god. 
 
 } j That hce may 
 
 j beleeuethatliee 
 
 \ 111 11 not want 
 
 tnehoHeghofte. 
 
 r.TotheBifaop. 
 
 TotheCleargie. 
 j.TorhePoore. 
 
Out of the fourth bootee. Of the power of the Church. 
 
 •c. Thatnonebce del.'uered withoutthe worde of 
 ^— r.ToachJngthe n God. 
 \ deliueiie of \ z. Thatall be fGlorieofGod 
 
 rt. of J the opinions'*) referred vnto"S 
 
 Cb.?. 
 
 of faith. (/he l The edifiyng of the churche* 
 
 .t.Toncbing the expounding of them. 
 
 f Diuine. "1 
 f Humane. * 
 
 That they bee agreeable 
 to the word. 
 
 ' i. In commandements wh 
 ought necelfanlie to bee 
 kept- i Humane 
 
 ■I i.\VhatthingsC*Haueierpect f Places 
 aretobefol 
 lowed. 
 
 of circum- -^ Perfons 
 ftance.- {-Times. 
 
 f Order i 
 •< > be kept. 
 
 I Comelines * 
 
 Lee 
 
 The power 
 «f the 
 
 Church is I 
 «onfidered ^ 
 in refpect. ] 
 
 C.io. 
 
 z.In precepts 
 indifferent 
 .wherein marked 
 
 ' 2.What things 
 be to bee fled: 
 leaft in fteed of 
 the true 
 (hip of God 
 tbeybecxhibi 
 ted,fnchaiepo 
 ptfh conftitntt- 
 
 /i. Are accounted for the true 
 
 worfhipofGod. 
 " 2. Doc biad the confeience with 
 precifenece. r s:ne. 
 3. Do make the word of God to 
 be ofnone effeiTr. 
 
 vnproft tabic andfoolifhe. 
 Doeoppre^c t!ie confcjencet. 
 with multitude. 
 6. Doe b care a fhc-.ve of the boa- 
 
 iting of Stage plaieis. 
 7 Are accounted as propitiatorie 
 
 faciiiices, 
 $. Are turned to ga inc. 
 
 a or i oec 
 or-^ 4. Are 
 
 j Of 
 the 
 Iunf- 
 didi- 
 
 (1. Proper to 
 the cleargie of\ 
 which it was 
 intreated ia K 
 the Synodes. . 
 Chap. 1 2. ' 
 
 Proninciall. 
 
 Kj 
 
 'General!. 
 
 f End is 
 double. 
 
 {t. That offences may be preoenteeP 
 2. That an offence begun may bee a* 
 bolifhed. 
 
 Thepra- 
 2. Common to j cliceconfi- 
 the cleargie £ ftethin 
 
 Land the people \ 
 whofe. j 
 
 'Admoniti 
 
 .ons. 
 
 4; 
 
 r 
 
 Pnuate 
 
 2. Publike. 
 That the name of th» 
 
 |Exc6mun' f Church benoteuill 
 
 'cation: I fpoken of. 
 vhofeendsj j.Tbat thegeodbenoc 
 
 are three v corrupt through the 
 copanie'of the euill 
 .That through fhame 
 they may begin to 
 repent. 
 
 Fnithermore f a as are commended in refpeft of th« 
 ^ time.Looke. \, 
 
Out ofthefottrth hoolit. Offaflmgandvoves. 
 
 .Thar the flcfh may be tamed. 
 
 f-\ .The ende lz.That we may be the more apt to pray. 
 
 thereof. "^. 
 
 S That itmaybeatcftirncnieof humilitie and ©» 
 bediencc. 
 
 A 
 
 Tnrthsr- 
 ttioreinre-> 
 fpect ofthe > ' 
 times. * 
 
 Fads aie 
 comman- 
 ded «here S ,„ 
 in we molt 
 confider. 
 Chap, i z. 
 
 i.Wberein 
 I it eofifteth., 
 * namclie> 
 
 2.QuaIitie. 
 ^.Quantitic. 
 
 'Ofmeates. 
 
 f~i. That wee do not rent our garments, and not ew 
 
 
 What J 2 
 ingearec^ 
 
 .be auoi- } 
 
 hcarte» as hypocrites. 
 
 That we doc not tbinkeit to be done for a meri. 
 toriou» worke. 
 
 j That it be not more flreigh tli e required as uccef* 
 fane to fsluation. 
 
 fi.To vi horn the vow it 
 made, namelie, to . 
 
 Vowes are / 
 made wherV 
 mmuftbee*^ 
 considered 
 ^Cbap.ij, 
 
 taught what, 
 
 Pleafeth. 
 
 i'pleafeth. 
 
 ■God. 
 
 2.Whovo\veth,namelie,ma- 
 Theri'oie we mull take heed ' 
 
 ' i .Th.^t we neglect not our liber» 
 
 tie. 
 
 r*Pa(Teth our 
 That wee \ flrength. 
 promilenot «^ 
 that which Jlseontraie to 
 
 calling. 
 
 i.Thankfginin». 
 Repentanee. 
 
 . That wee may bee mote wa» 
 rie hereafter. 
 
 .That we with prick» be pricked 
 forward to our ducie. 
 
 Heerebyappearetb what maner vowes the vowes of the Papifl» 
 b bee. 
 
Outofthefoinh boaf<e. f the Sacrament cfBaptifae. 
 
 £ I .To. wit, 3D outward figne, whereby God doth leale vnto oaf 
 \ confciences, thepromifesof his good will towarde vs> to vpw 
 
 ft. What a J hold the imbeciliue of our faith. 
 
 J Sacrameat*X 
 is. Ji. On the other fide, wee doe tcftifie our godlinefle toward*» 
 
 2. What , 
 tbingesbee 
 I neceflarie 
 in a Sacra-" 
 meat. j 
 
 bin). 
 
 ■*i. Thcfignc. 
 
 2. The thing fignified. 
 I $. Thepromife. 
 4. The generdl participation. 
 Therefore laying on of hands is not reckoned amongft the Ss- 
 crameuts. 
 
 r r.Signeis water. 
 z.lhingfignified,is the blood of Chrift. 
 Prormfc is eternall life. 
 
 75 
 Tn' expofi. 
 tion of the 
 'Sacramcts^ 
 wee ratift I 
 confider 
 Chap. 1 4. 
 
 /i.Eaptiftn- 
 I whofe. 
 I Chap.ij. 
 
 Men growen,after confefsion of faita. 
 
 ■ L 
 
 X&J ceedCir-X 
 S cumcifionyj 
 ] for the £4 
 
 "i.Becaufe^i. Myfteri 
 bapttfme \ 
 
 /are 
 Promifes.valr 
 ^ one. 
 
 - Vf ?' s 
 
 _4 Efncacie. — * 
 z.Remifsion of finaspcrtaineth 
 veto them :therlore thefigne 
 alfo. 
 
 j. Here , 
 
 I maniethery 
 Vbe. N 
 
 (■ 
 
 i.Becaufe it is a fign of ourwa- 
 
 •Thefirft ( fhing by the blood ofChiift. 
 
 that it j t Mortificatio ) Of our 
 
 may j 2 Of ± Y flelh m 
 
 '* the CRegeneratio' 
 
 Partaker* 
 toward 
 
 ferueforX tne (.Regeneratio* Chnft 
 
 our faith ] /"i.Paitaki 
 
 I of all his 
 ■ j .u.- 
 
 God. 
 
 End 
 isdou 
 'ble, 
 
 
 11 or an nis 
 j.Eeingioyned 1 good thing» 
 ! toChnlte wccV 
 
 The Ce. 
 cond 
 thatit 
 m.iy 
 
 fern e for 
 confef- < 
 fion to- 
 warde 
 oure 
 neigh- 
 bour: 
 becaufe 
 
 beleuetbatwe\ 2. There 
 fiiallbe. * fhall ben» 
 
 condemna- 
 tion to vs. 
 It is a token that we would 
 bee reckoned amongeftihe 
 people of God. 
 
 y 
 
 . Wee teftifie that wee con- 
 fefTe Chrifte his religion to - 
 geather wyth all Chnfti- 
 ans. 
 
 , That all our thinges may 
 fliewe foorth the p'raile «f 
 G«d, 
 
Out of the q.boohj. Of the Supper. 
 
 f (It is afpirituall banquet, u hereby wee are preferued in that 
 
 t.Wbat. -s life wherciu:o God hath begotten vsbyhu word. 
 
 r* i .It rr.2y ferue to confiime our fait h toward G od 
 
 'z.For our confeffion before men. 
 
 t j.Ior exhortation vnto loue. 
 
 'i.T.rsflin extenuating the fignes wee put them too much from 
 > theirmyfteries.wlieieunto after a lort they are knit. 
 
 |2.Leaft that :n exhorting the fame iramoderatelie ; wccfcemet» 
 t darkea the myfteric J thcmlclues. 
 
 j. The end. 
 that 
 
 Wcraufl 
 
 / i.Thefignificationinthe promife». 
 
 | i. Thefpirim-V 
 
 J all troth « her- \ , r «.Death.- 
 
 4. The J in we mutt con P , Th < ma " cr ' < „ - a . 
 prrts < fider. ^Chnftbyhis (^.RcfurreftiOB. 
 
 t hereof. 1 \ 
 
 A 1 
 
 The Sup- 
 per 
 Chap.17. 
 
 ■\ 
 
 I 
 
 2. The vifible 
 (ignes. 
 
 j .The erTeftes, 
 
 x.Eread. 
 
 e 
 
 1 .Redemption. 
 Iultjfication. 
 
 
 rr.Beeaufeitblafphemeth Cbrift. 
 
 J2.It burieth the crofle. 
 
 is contrary j j.It caufeth his death to be forgotten, 
 to the iup. « 
 
 per. 1 4.1ttaketh away the frutes thereof. 
 
 Chap. 18. 
 
 J j.Itweakeneth theSacramentej , wherein- the tnenoriall.ofbil 
 
 ^ death js left. 
 
 of 
 
 fi Confirma./'' 
 And thefe I tion. [ i.Lefler 
 srefalQie 2,Repentace\ 
 eounnte.l I 3- Extreame\ 
 Sacramets. J vnaion. \ 
 c Chap. 17. <^ 4. Orders. J 
 Matrjmo .*" 
 
 f 2.Greater : 
 
 Lof 
 
 2. Deacons. 
 j.Subdeacont. 
 
Out of the fourth bool\e. Ofciuillgeuemment. 
 
 Who 
 
 I he is ^\ the la\e: /^heis •"> before m< 
 
 r. T».»m, i JTlie minifter V r ° cal - J 
 
 i. The ma J / ofiuftice: Vied. / 
 
 giftrare in< / The fofter& . \ / j.Thatwitl 
 
 wl 77 I f therof the } f of his off 
 
 muft ob- \_ church; J \^ thcdiffici 
 
 Cioill" ad- 
 
 imniftrati 
 
 on doth 
 
 appeitaine 
 
 to the ex- 
 
 «email 
 
 iulticcof 
 
 manners 
 
 wherein 
 
 are to be 
 
 coulidered 
 
 Cbap.io. 
 
 | cie. 
 
 L Prudence, 
 
 ith Angular comfoit 
 
 office, he might cafe 
 
 difficulties of the fame. 
 
 2. How maniekindes 
 
 kj.What is his office. 
 
 [.Monarchical!. 
 
 a Atiftocraticall. 
 
 .Democraticall. 
 
 J 
 
 • ] i.The Iawes\z. The constitution iuie 
 
 ri.Thather 
 1 z.Thathek 
 "S j.That he 
 L God. 
 
 That he may heale and not wound, 
 keepe humanitie 
 mayrepreicnt the imajeof 
 
 wherein 
 thou ilult 
 obferue. 
 
 ^.Thepeo 
 
 fleet < 
 
 f Of God. 
 
 ■Of men 
 
 ( Of times. 
 Equitieinrcfpedl of circumftances.-j Of places. 
 *■ Of nation*. 
 
 F f Sincere. 
 
 I i,Reuerence,asto themelTenger of God, and J Not compel, 
 thatwithamiade. £. led. 
 
 pie who J z, 
 owcthto ^ 
 theMigi- J 
 
 Obedi- 
 ence. 
 
 •Whether wee miiftobey his^* 
 
 > word. XOffices. 
 
 Lfuaw. 
 
 fPaytribute. 
 
 .Or fuftaine the publike. 
 
 ►Pumihments, 
 
 . j. lou? whereby he may commend tneir pre fperitie to God by 
 u Pvaier. 
 
 AN 
 
AN 
 
 ABRIDGEMENT 
 
 OF THE INSTITVTI- 
 
 ON OF CHRISTIAN RE- 
 LIGION WRITTEN] BY 
 
 Iohn Calvin. 
 
 Of the knowledge of God the 
 Creator. 
 Chap. i. 
 That the knowledge ofGod,and of our felues^re things 
 ioyned tegeathcr } and bow they be linckjd togeather. 
 
 HE whole fumme j 
 
 •''- of ourwifdomeco- The partes of 
 fiftethin two parts: ttucwifcdome; 
 in the knowledge of 
 GOD, and of our 
 
 fellies . But foraf- 
 muchc as they bee 
 knit togeatherwkh 
 many bands,it can- 
 not eafilie bee dif- 
 ccrncd whether of 
 thefe two is former; 
 *orafmuch as no man canbeholde himfelfe , but he 
 
 B 
 
$ AN ABRIDGEMENT O? 
 
 muft turne his fcnfes vntothc bcholdingof Godja 
 
 tAtf.17.il. whomheliuethand moueth * . Foritisa plame 
 
 i cafe that thofe giftes wherewith we are furniihed, 
 
 The effete* of are not of our feiues : y ea,that euen that which we 
 
 the knowledge arc i s not hing clsbut a fubfifUng in one God. Se- 
 
 z conuiie , we are brought from thole good thinges, 
 
 which chftilldowne vnto vs from heauenby drops, 
 
 as from the itreames vnto the fpringshead. Wher- 
 
 by it commcth to pafle,thatby our Y/ant and pouer- 
 
 rie doth better appeare that infinite plentie of good 
 
 things which is in Go d. 
 
 z Again,it is euident that man doth neucr come 
 tfeVnowledcc tothe P erfc< ? knowledge of himfelfe, vnleflehee 
 of God. haue firft beheld the face of God, &fo come down 
 
 fro beholding the fame,to view himfelf.For(fuch is 
 Nawrall pride. our natural! pride) we do alwaies feem to our feiues 
 righteous and holie, vnlefle we be conuict with ma- 
 nifeft arguments of our vnrighteoufnes and impu- 
 The true rule ritie. And we are not conuict if we doe onlie lookc 
 of the know- into our feiues, and not into the Lorde alio,who is 
 ledge of our the only rule whereby' the judgement muft be tried. 
 Therefore if we begin once to thinke vpon God,& 
 to weigh with our feiues what a one he is , and how 
 exact the perfection of his nghteoufnes,wifedome, 
 and power is,according tothe rule wherof we muft 
 be fafhioned : that which was before in vs delight- 
 fome vnder a falic pretence of righteoufneffe, (hall 
 foorthwith waxe vile as raoft great inicjuitie. 
 Rtfe&es of the ^ Hence ifl'ued that horror & amazednes wher- 
 prefenccof w ithholy men were taken, fo often as they percei- 
 ued the prelcnce of God. Heereofproccedcd thofe 
 fpcechcsjWe flial die,bccaufe the Lord hath appea- 
 rs u.ai red to vs.* Therfore alto the hiftorie of lob doth 
 Irf.6.1. alwaies draw a moftfirme argument from the dif- 
 
 J»*M« cripti6ofthcwifdome,powcr > & purine of God to 
 
 throws 
 
CALVINS INSTIT VtlONS. lti.i. f 
 
 throw down men with the confciencc of their own 
 foohmne{Tc,imbecillitie, and vnrlcannefle. Abra- (? Wil g #a - 
 ham doth the better knowe and acknowledge him- 
 fcjfe to be earth and duft, the nighcr he draweth to 
 behold the glonc of God. Notwithftandinghowfo- 
 cuer the knowledge of God and of our ielucs are 
 knit togeathcr with a muruall knot,yettheordei of 
 right teacning doth require, that we inrrcat firft of 
 the knowledge of God, and that then wee come to 
 handle the knowledge of our fclues. 
 
 Chap, i r. 
 What it is to knowe God t an4 to what tndethe hrtow 
 Udge of him doth tend. 
 
 t 4 ND nowe I meane the knowledge of God 
 /\wherby we do not onlie coceaue that there 
 is fomeGod:butalfowc Jcarne &vndciftandthat God is not pro* 
 which is bchoofullforvstoknow concerning him: pC iiy knowcu* 
 which is profitable for hisgloric: and finallie which where there is 
 is expcdienr.For to fpeakc properly, wecannotfay JJh^'f'^r 
 that God is knowen, where there is no religion nor nCi ™*° ' 
 godlincffe. The feeling of the powers of God is vn- 
 to vs a fit fcholemafter to teach vs godlines,whence 
 religion doeth fpring. Andlcallgodlinefleareue- 
 icncc conioyned with the louc of God , whiche the 
 knowledge of hisbencfitcs dothworke. Further- X 
 
 more,we doe fo know God,not onlie becaufc as he 
 hathoncc created this woild, fo by his infinite po- * 
 wcr he fuftaineth it, by his wifedome he gouerntth 
 it,by his goodnefie he preferueth it, he ruleth man- 
 kinde,efpecialliebyhisiu{tice and iudgement,hee 
 fuffcreth him by his mercy ,he defendeth him by his c f * 
 aide: but becaufe there (hall no where be fvund any uo «ation. ,B " 
 drop either of wifedome, or light, or fincere truth, i ' 
 
 M 
 
'uncus men. 
 
 Epicurus his 
 iudgement of 
 God, 
 
 the end of the 
 knowledge of 
 God. 
 
 What true re- 
 ligion is. 
 Ei'fcftscfgod' 
 lie feare. 
 
 To worfhip & 
 to reuerencc 
 differ. 
 
 *I he know- 
 ledge of God 
 is naturally in- 
 grafted in v$. 
 
 4 AN ABRIDGEMENT OF 
 
 which doth notcomc from him, and whereof he is 
 not the caufe ; that we may looke for, & alfo beg at 
 his handes all thinges : and acknowledge with 
 thankfgiuing that wee haue receauedthemathis 
 handes. 
 
 z Therefore they toy in cold fpeculations,who 
 are determined toftand about this queftion,what 
 God is ? Seeing that it is more behoofulifor vs to 
 knowe what a one he is , and what is agreeable to 
 his nature.For to what purpofcis it to confefle with 
 Epicurus,that there is fomeGod,who carting offall 
 care of the world doth only delight himfelfm idlc- 
 nefTe ? Finallie, what doth it helpc to knowe fueh a 
 God,with whom we may haue nothing to doe ? Yea 
 rather the knowledge of him ought to ferue to this 
 ende : firft, that it may teach vs to feare and reue- 
 rence him : Secondlie,thatwe may confecrate our 
 feJuesto God,hauingthe fame for our guide and 
 fchoolemiftres : Loe what pure and true religion 
 is,to wit, faith ioyned with the true feare ofGod:fo 
 that fear may containe in itboth a voluntarie reue- 
 rence, and alfo carrie with it a lawfull wormip, fuch 
 as is prelcnbed in the lawe. And this is the more di- 
 ligentlie to be noted, becaufe all men one with an 
 other doe worinippe God, but veriefewe doreue- 
 rence him,whiles there is euerie where great oflen- 
 tation in ceremonies: but the finceritie of the hearc 
 is rare. 
 
 3 Surclicthofe which iudge vprightlie will al- 
 waies hold this for certaine,that there is fome fee- 
 ling of the Godhead ingrauen in the mindes of 
 men, which canneucrbe blotted out. Yea, that e- 
 uen this perfwafion is in all men naturallie, that 
 there is fome God , and that this is throughlie fa- 
 ttened as it were in the verie marowe, witnefleth 
 
 euident 
 
CALVINS IKSTIT V TliONS. Iib.i. 5 
 cuidentlie the ftubbornnefle of the wicked, who Athcifts. 
 though they ftruggle neuer fo muche , yet can they 
 notwindethemfeluesoutofthe fearcofGod. Al- 
 though Diagoras and fuch like doe make a mocke Diagora». 
 of all that which hathbeene beleeued throughout 
 all ages concerning rcligion;althoughDionyfius do 
 fcofleat theceleftialliudgement: yet this laughter 
 is but from the teeth forwarde : becaufe the worme 
 of confeience doth inwardly bite thofe,being worfe 
 then all hot fearing yrons. 
 
 Chap. hi. 
 
 That the tyow ledge of God u nxtwallie flan « 
 ted in mens mindes. 
 
 1 QVrflie if anie where the ignoraunce of 
 vJGodbe fought for 3 wee can no where haue 
 a more apparaunt example thereof, then among 
 the blockifheft people , and fuch are fartheft from 
 humanitie. But there is no nation fo barbarous ^cerodenatU' 
 (as euen the verie Heathen man faith) no councrie raDsorwx. 
 fo fauage, which haue not this perfwafion remai- 
 ning in them, that there is a God . And euen thofe 
 who in other partes of their life fecme to dirFer but 
 a verie Htttle from bcaftes, doe yet notwithftan- TJ , . 
 aingcontmuallieretainelomeiecdeoi religion. I- ra ji 
 dolatrie is an ample teftimonie of this conceitc. j 
 
 Becaufe man hadde rather worfliippe flockes and 
 ftones then that hecwillbe thought to haue no 
 God. 
 
 2. Ob, Religion was inuented by the fubtiltie 
 and crafte of a fewe men , that by this polUcie 
 they rnyght kcepe the fimple people in their 
 «luctie : whereas notwithstanding thofe which* 
 
 Biij 
 
Hatur all wife- 
 dome. 
 
 £ AN ABRIDGEMENT OF 
 
 were to others authours of the worfhip of God, 
 
 <iid b Jeeue nothing leffe then that there was a 
 
 God. 
 
 Jn. I graunt indeed thit craftie men did inucnt 
 and deuife many dungs in religion, that they nught 
 thereby breed a rcucrc nee m the common for t.and 
 alfo make them afraide,that they might haue their 
 minder more obedient. Rue they could neuer haue 
 brought that to pairc,vnleflc mens mindes had firft 
 Whence incli- been potfeiTed with that conllaunt pcrfwafion con- 
 cfondodT ' ccrningGod : whence as from feede fpringcthall 
 inclination to religion. 
 
 Oh. Manie denie that there is any God. 
 
 jin Maugrc their heads they do now and then 
 feeele that wh-rof they are deiirous to be ignorant. 
 No man did more boldlie contemne God than Ca- 
 ligula : and yet no man was taken with greater fearc 
 wlien any token ol Gods wrath was (hewed : he did 
 quake forfeare of Godinwardlie^whom outwardly 
 he ftudied to defpicc. 
 
 come. 
 
 Atheifts. 
 
 Caligula. 
 
 Chap. iiii. 
 
 Tkdt the fame knowledge is either c hckei >#r its cor- 
 YHptedp&rtlic through ivnwam e, and partly th§- 
 
 row malice . 
 
 Sapetftitious 
 ignorance. 
 
 X 
 
 * 
 
 I A ND as experience doth witnes that there 
 /lis fome feed of i elision fowenin nil men.fo 
 there canfearfeonebe found among an hundred, 
 which hauing conceaued the fame in his heart doth 
 cherifhe it, neither is there any foundc in whom it 
 waxethripe : fo far oflfisitthat the fruteappeareth 
 in due time. Furthcrmore,whether fomc doe vanifh 
 away in their fuperftotions : or other fomc doe of 
 
 fct 
 
CALVINS INSTITVTIONS. iib.j. 7 
 
 fetpurpofemahtioufliereuolt from God : yctal do 
 degenerate from the true knowledge of him.Whcr- 
 by it commcth to paffe that thcr rcmaincth no true 
 godlineiTe in the worlde. 
 
 1 0b t Dauid witneffeth that manic do thinkc in p^ 
 their hearts that there is no God.* 
 
 An. That is rcftraincd vnto thofe wicked and 
 foolilh ones/who hauing choked the light of nature 
 do of fet purpofc make blind themfelues that in fee- Good ,ntcnt * 
 jng they maynot fee. 
 
 I Ob. Any light ft udie of religion howe prepo • "" ™™t ru ^ 
 fterousfoeuer i: be, is fufficicnt to faluation. Ci tc l ^ on ' 
 
 jln True religion muft be framed according to 
 thewillofGod,asby aperpctuallrule.Therfore fu- 
 pcrftitious medoworfhiptheirowndotings,which GaL^l. 
 fet vptoGodnewlieinuented worihippings. Such *£^.2.u. 
 the Apoftle faide did ferue thofe which were no 
 Gods:* & in another place,that they were without 
 God.* For there is no true religion but that which 
 is conioyncd with the truth. a 
 
 4 There is alfo another offence, that they n ey- 
 thcr haue anie refpeft to God , but againft their 
 willes: neither doe they draweneere to him, vntill 
 they be drawn, being vnwill ngand hangingbackc: 
 neyther haue they euen then anie voluntarie feare, 
 which floweth from the reuerenceof theMaieftie |7 ar *» < l ou ' 
 of God : but onely a feruile and conftrained feare, 
 which theiudgement of God wringeth out of the: 
 which becaufe they cannot efcape, they quake for 
 feare thereof, yet fo that they doe alfo loth and ab- A r m j- tm j 
 horre it.Thatfeede remainethin deed, which can 
 bynomeanesbee plucked vp by the rootes,towit, 
 that there is fome Godhead : but yet it is fo cor- 
 rupt that itbringeth foorth none but raoft badde 
 fnutcsofitfelfe, 
 
 Biiij 
 
The ende of 
 mans life. 
 
 1 
 2 
 
 *7>faLc+z. 
 
 *Heb.iuy. 
 
 I 
 Ordinaric 
 vvorkes arc 
 naturall cefti- 
 moniesofthe 
 wifedome of 
 God. 
 
 I 
 
 *^#.J7 2 7- 
 
 Vnthankfulnes 
 of men. 
 
 5 AN ABRIDGEMENT OF 
 
 Chap. v. 
 Thatthe knowledge of God doth fhine in the making 
 of ih is xoorl demand in the continual! gouerning 
 thereof. 
 i OOreover becaufe the laft end of blelfed 
 
 1 Vj life confifteth in the knowledge of God, 
 leaftthe entrance vnto ha ppincifc fhoulde be fhut 
 before and againft any man,hc hath not only plan- 
 ted in mens minds that feed ofrehgion,but he hath 
 alfo fo rcueal :d himfiif in the whole workmanfhip 
 of the worlde, and ofFcreth and fheweth himfelfe 
 foopenliecuerieday, that they cannot open their 
 eies,but they fhallbeinforced to behold him.Ther- 
 fore the Prophet crieth out,that he is clothe d with 
 the light as with a garment. * And the Apoftle cal- 
 leth the ages of the world the fpe&acles of inuifible 
 things.* 
 
 2 Furthermore there be infinit proofes bothin 
 heauen and alfo in earth which do teftifie the won- 
 derfull wifedome of God.-notonly thofe which arc 
 more bidden,for obferuing wherof, Aftrologie,Phi- 
 ficke,and all natural Philofophie are appointed,buc 
 alfofuchas euerie moft ignorant idiot may fee, fo 
 that the eies cannot be opened, but they fhalbe in- 
 forced to be witneties therof,and they muft need es 
 breake out into the admiration of him which hath 
 made thefe things. 
 
 3 For which re afon Paul,aftcr that hee had de- 
 clared that God may be founde by groping, euen of 
 thofe w hich are blinde,addeth foorthwith, that hee 
 is not far to be fought: becaufe all men do feele vn- 
 doubtedlie within themftlues the heauenlie grace 
 wkerewith they are quickned.* 
 
 4 And heere is difcouered the filthie vnthanke- 
 fulnefle of men,which while they haue within them 
 
 a noble 
 
CALVINS INS TITVTIONS. L«b. i. 9 
 a noble ihop furniiried with innumerable works of 
 God, and alio a warehoufe fluffed with ineftimable A Gmilitudc. 
 plenac of riches,do fo much the more fwcl & arc on 
 y other fide puffed vp with pndc:yca the earth doth 
 beare at this day many monftrcus ipiritc s , which 
 doubt not , ne fticke to corrupt all the fcede of the 
 godhead which is fowenin mas nature,to fupprciTe 
 the name ofgod,&to put nature in his ftcd;wheras What nature is 
 rather naturcis anordcrprcfcribcdbyGod.Thcre- A godlicmcdl. 
 fore in matters of fo great weight, & v/hereto'ilngu- t he creatures 
 lar reuerence is due,to mwrap God confufedly with to the creator, 
 the inferior courfe of his works is hurtful & wicked. 
 
 5 Therefore let ys remember lo ofcen as cucry 
 oneofvs doth coniider his owne nam rc,that there 
 is one God , who doth fo gcuerne all natures, that 
 he will haue vs to haue refped to him, and that our 
 faith be directed toward him 3 and that we worihip 
 and call vpon him : becaufe nothing is more difor- 
 dered then to enioy fuch excellent giftes u hich ia- 
 uour of duiine nature in vs , and to neglect the au- 
 thor which doth geue vs the fame freely. 
 
 Quejl. But for what caufe was God moucd, both 
 to create all thefe things once,and with what caufe 
 is he moued to preferue the fame now? 
 
 jin. His onely goodneife both was and is the Thegoodnes 
 caufe,which ought to be fufficiet to allure ys to loue oi Gui ^heon- 
 him: forafmuch as there is no creaturc,vpon which ca " fc c 
 
 . . . y * creation. 
 
 his mercieis not poured out*. *T?UUtf.$> 
 
 6 Alfo m the f. cod fore of his works, which hap- 1 
 penbefldc the ordinary courfe of nature , there ap- Extraordinary 
 peare as euidentargumenresoUns powers. Form wo -kcs. 
 gouerning the focietieof men he doth fo temper 
 
 his prouidence, that although he be infinite wayes 
 bountifull and benericialltoward men:yet notwith- * 
 
 (landing he declareth bydnyly ludgemcntes and Mcu y. 
 
io AN ABRIDGEMENT OF I 
 
 * manifeft his clemcnc ic to the godly,and his feueri- 
 
 Iudgcment. ^c to the wicked . 
 
 Wh God %ff e ft* Why doth God oftentimes fuffer the wic- 
 
 doihlutfcr the ked to triumph vnpuniihed for a time, and doeth 
 
 wicked to try- permit the good to be tofTed with much adueriitie, 
 
 umphfbra andalfo with the malice of the wicked? 
 
 wlf' , sAn. Whenashepunifheth one wickednes with 
 
 iudgemeneof a manifeft iudgement of his wrath, we muft knowc 
 
 God is gachc- that he hateth all wickednefle : whe he letteth ma- 
 
 rcd. nie go vnpuni(hed,we muft know that there flial be 
 
 another iudgement wherein they be deferred to be 
 
 puniihed.lnlike fort, howe great matter doth he 
 
 minifter vnto vs to confider his mcrcie when as he 
 
 oftentimes iheweth mercie without being wearie 
 
 Clemency. toward mifcrable rinncrs,vntill he haue broke their 
 
 frowardneffe with doing good to them, in calling 
 
 them home with his more then fatherly tender- 
 
 ncfTe? 
 
 7 To this ende when the Prophet fetteth do\wi 
 
 that God doth at a fodcine and contrarie to their 
 
 expectation helpe miferablc men when their af- 
 
 *?falicy,9.& f a i res are p a ft h C p e f * he gathereth at length that 
 
 ^* 7 " thofe which are counted fortunate chaunccs,aic as 
 
 manieteftimonies of the heauenly prouidence of 
 
 God, and especially of his fatherly clemencie: and 
 
 ^, that hereby the godly haue matter of ioy miniftred 
 
 •fioyihe uod- vnto them: and that the mouthes of the wicked arc 
 
 Jy fe»ue. (lopped. 
 
 I 8 But in thofe things we wonder at the power 
 
 The know- of God, and kiffc his wifedome. Therefore we fee 
 led^c °£G™ that there needeth no longer nor laborious demo- 
 te eucne of ^ ra " on to ^ et out tno ^ e testimonies which feme to 
 thins w. fet forth the maieftie of God , whereby we are in- 
 
 uitcdto the knowledge of God, not that which is 
 content with a vainc fpeculation,and doth fwimmc 
 
 about 
 
calvins insttt;vtions. L;ik. i. p *| 
 about onely in the braine : but that which {hall be 
 found and frutefull. 
 
 9 Secondly iuch knowledge ought not only to f * 
 raifevsvptowoifhip God, but alio to awake an J JSj^jft^ 
 lift vs vp to hope for the life to come. For when we nai/itic. 
 confider that t;ic tokens which the Lorde iheweth 
 bothofhiscleintncie.andrdfo of his ieuerinc, are 
 one ly begun and halfe PM : without doubt we nuift , 
 
 confider that he doth herein oncly make a fhew of 
 thofe thmcs.the mamreftationandiul dclmerance *-4*g<***& 
 
 i r ■ \ i- l i i c * cnuiate Dei. 
 
 whereof is ceterred vnto another life . AV.tf. 
 
 io Rut howe cicarcly fo euer he reprcfc m both 
 him felfeandalfohis immortal! kingdomc in the 
 mirrour of his works (luch is our blockiihndfe) we v» 2n£ h!oc- 
 flandalwaycs amazed at {uchcuidcnt teftimomes iuftW». 
 lb that they pafle away without doing vs any good. 
 For as touching the framing of the world how ma- OrHirurie 
 nie be there among vs who whiles they cither looke woikcs. 
 vp toward hcauen , or call: their eyes aiide vpon du l 
 
 lierfe countreyesor the carth,do referee their mind 
 vnto the remembrance of the Creator, and do not 
 rather ftry in the viewing of the workes created, 
 pafling ouer the Creator < And as touching thofe Fjctn ordinary 
 which come to palle beiides the order of the naiu- wotkes, 
 rail courfe,wh ere is there one tint doth not rather t 
 
 thinke that men are whirled and turned about by 
 the blind raihnclTe of fortune, tfcw» goucrned by 
 the prouidence of God ? 
 
 1 1 Hence came that hurre finke of errors where- 
 with the whole world hath bene filled and oucr- J^SSiST 
 whelmed. For cuerie n». ns wit is to him tcife as a dcxnconic. 
 maze , fo that it is no marueli that all natrons were 
 brought into diuerfe deuifes. /\ nd not that onlv,but 
 alfo that almoft euene feuerall man had hi< fcueral 
 God. For fo foone as rafetteik and wantonncflc 
 
Raftines ioy- 
 ncd with igno- 
 rance haih 
 brought forth 
 idolatrie. 
 Scoicks. 
 
 *Eph.z.u 
 Idolaters arc 
 without God. 
 
 *Heb.i.to.26. 
 
 * Job. $.12. 
 
 Natarall lights 
 being lighted 
 for the know- 
 ledge of God, 
 
 *Heb.u.\i. 
 *1(om.ii.\9. 
 
 Why we are 
 notexcufed 
 More God. 
 
 it AN ABRIDGEMENT OF 
 
 were ioyned toignorance,and darknefTe,there was 
 fcarce anie one found which did not frame to him 
 felfe anidollor fanfie in ftecde of God. 
 
 12 And if fo be it the moft excellent men did 
 wander in darkenefle(iuch as were the Stoicks,and 
 the mjfticall diuinicie of the i£gyptians,who doting 
 withreafonfaignedtothefelues more Gods)what 
 ihall wc fay of the fcourings of the people rpaulpro- 
 nouceth that the Ephefians were without God*vn- 
 till they had karnedoutofthe Gofpell what it was 
 to worihip the true God. And to the ende the Scri- 
 pture may make place for the true and one God,, ic 
 condemnethall falfhood & lying whatfoeuer god-, 
 head wasworfhippedinoldetime among the Gen- 
 tiles*. The Samaritanes wift not, faith Chnft,whac 
 they did worfhip*.Whereupon itfolloweththat we 
 do alwayes worfhip at all aduentures ( which not- 
 wkhftandmgis no fmall fault) vnleffe God do wit- 
 nelfe of him felfe from heauen : and declare to vs 
 by his word what he v/ill haue done. 
 
 13 Thereforefo manie burninglajnpes do mine 
 in vaineinthe edifice of the world ,to fet forth the 
 glorie of the author: which do lb fhine roundabout 
 vs , that yet notwithstanding they are not able to 
 bring vs into the right way of the felues. They raife 
 indeede fomefparkles, but they are choked before 
 they fhewe foorth anie perfect light. The inuifible 
 godhead is I grant reprefentedby fuch fpe&acles*: 
 but we haue no eyes to fee the fame * , vnlcflfe they 
 be lightened by the inward reuelaiion of the ipiritc 
 through faith. 
 
 14 ObicEi. If we want naturall power, fo that we 
 can not clime vp vnto the pure and manifeft know- 
 ledge of God : we fhall be holden excufed if we wor- 
 ihip not God as wc ought. 
 
 Atu All 
 
CAtVINS INSTITVTIONS. Lib. i. 13 
 
 *An, All colour of excufe is cut of: bccaufc the 
 Fault of fo great dulneifc is within vs,neither can we 
 fo pretend ignorance, but that euen our verie con- 
 fcicncefnall alwayesconuincevs both offluggifiV 
 nefle and vnthankefulnefTe. 
 
 Chap. vi. 
 That a man hath neede tohanethe Scripture to be 
 his guide, that he viay attaineto the kpwledgc of 
 God the Creator. 
 
 I >TpHerefore although that brightnefTe which * 
 
 1 fhineth before al mens eyes in the heauen & Thc ««*»«»• 
 earth doth fpoilemansvnthankfulneflc fufficiently 
 ofalldefencc :yetGodhathgiuenanother&abet- 2 
 
 ter hcJp.namcly thc light of ms word, that he might J hc . * vor . d of 
 thereby be knewen to ialuation. And this preroga- to faluarion. 
 tiue did he vcuchfafe to beftowe vpon thole whom 
 he would gather nigher and more familiarly to him 
 felfjto wit vpo the Iewes. Notwithftading he did af- i.Tcwes. 
 terward make the fame benefit como to all nations. ^.Gentiles. 
 
 1. But whether God did make him felf knowen 
 to thc fathers by oracles & vi{ions,or he did inform 
 them by thc miniiterie & diligence of men , of that 
 which they mould afterward deliuer to their pofte- x 
 
 ritie as from hand to hand •. yet it is out of all doubt {^feTfe to the 
 that the firmc certaintic of that dcclririe wasingra- fathers byora- 
 uen in their harts, fo that they were perfwaded& clesandvifi- 
 didvndcritandthat , that which they had learned ons * 
 came from God. For God did alwayesmake vn- 2 . 
 
 doubted aflurance for credit for his word,which did ^ fn?" oSSL 
 farrefurpafTeallvnccrtaine opinion. Thereforehe ticall Scrip- 
 enrolled his oracles in publike tables: he publiihed cure, 
 his Law: whereto the Prophets were afterward ad- * 
 
 ded to be interpreters thereof. * $ 
 
i4 am Abridgement of 
 
 3 And beca ufe mans mind is very much encli- 
 Saturall for- ned to forget God, becaule it is wonderfully bent 
 gemilncs. toward all manner errors, &becaufe rheluit therof 
 * rror to forge newe kinds of religion is great : we may fee 
 
 howeneceifanefuch enrolling or thecdcftialldo- 
 ftj inc vas,left either through forge tfulncs it mould 
 % pcri(h,or through cirour vanilh away,or be corrupt 
 
 through mans boMncfle. 
 
 4 Therefore afrcr that the Prophet had fayde 
 *PfkLif*u that the heauens declare the glorie of God*,&that 
 
 i the firmament fhewcth his handiwork, that the or- 
 
 dinate courlc of the dayes and nights fet forth his 
 mnieflie: dc defcendeth afterward to make mentio 
 of his word. The Lawc of God , faith he , is vnden- 
 Thf fchoftlcof kd,conuertingthe loules,&c. Where he propoun- 
 Co4schfldr«Pi dcththe peculiar fchoole of the children of God, 
 which alone leadeth them vnto the true knowledge 
 ofialuauon j and without which we fnallalwaycu 
 crrc* 
 
 Chap. vir. 
 Oftheauihoritie of the Scripture. 
 
 i. *TpHcrcfore,becaufe we haue nor oracles daily 
 1 from heatien & the Scriptures alone are ex- 
 tant, whereby alone it pleafed the Lord to haue his 
 truth continually kept in remembrance, the fame 
 Scriptures are of full authoritie wirhthe faithfull 
 by no other meancs , then when they be perlwaded 
 that they came from heaucn, as if the liucly voyces 
 of God were heard there . 
 
 Obiecl. The Scripture hath as much authoritie 
 and weight, as is graunted vnto it by the confent of 
 The Scripture the Church. 
 
 reftech nv>t,v. Jh cternnll and inuiolable truth of God» 
 
 thorioc rcfteth not vpon mans pleafure. 
 
 x Moreo- 
 
- CALVlNS TNSTITVTION*. tti. i. tj 
 
 x Morcouer the Apoftlc faith,that the Church 
 is builded vpon the foundation of the Prophets and 
 Apofties *. +- , ^ 
 
 £>u((l. Howe (hall webepcrfwaded that it came ^ • J » 2d ' 
 from God , vnleflc we flic vnto the decree or the 
 Church? 
 
 An. The Scripture (hewcth in it feJfc apparent The ffrfl argu- 
 fenfe of her crueth , which the Spirit of God doetlv ment Jrawtn 
 feale in our minds , being firmely imprinted thcrin. ' ron vhe_ tcrti- 
 
 3 Obiecf. Auguftine faith : I had notbeleeued holicGhoft 
 the Gofpcl vnleflc the authority of the Church had 
 mou ed me*. *Lib contra tpijt 
 
 An. He had to de.ile with the Manichces,which fi^tmeaukm 
 would haue men to beleeue the without any gaine- ^ "t' 9 * 
 faying", when they were pcrfwaded that they had 
 the truth, but could not iheweit. He demaundeth 
 what they would do if thcylhould light on a man in the forth 
 which doth not beleeue euen the Gofpell i» After chap of the 
 that he addeth: and I trucly would not beleeue the ^"xbookc. 
 Gofpell,&c. fignifyingthat atfuch time as he was a 
 ftranger from tbefaith , he could by nomeanesbe 
 brought to embrace the Gofpell as the certainc 
 truth of God,vntiU hce was ouercomc by the au- 
 thorine of the Church. 
 
 Qutfl. Why then doth he oftentimes vrge the 
 Manichecs with the confent of the whole Church, 
 when he will prouc the fame Scripture which they 
 refufed? 
 
 An. He doth nowhere aymeatthis, to teach 
 that the authorise which we graunt the Scriptures 
 to hauc , doth depende vpon the determination or 
 decree of men : but doth onely(which was of great 
 importance in the caufc) bring forth the iudgment 
 of the whole Church , wherein he had the vpper v 
 
 band of his aduerfarics. 
 
fl AN ABRIDGEMENT OF 
 
 4 Therefore if we will well prouide for our con- 
 fciences,thattheybenot continually caried about 
 with an vnftable doubting , or that they do not wa- 
 uer 3 neyetftayatcueryfmall ftop, we muft fcta 
 perfwanon further then either from mans reafons, 
 or mdgements, or coniectures 3 to wit fro the fecret 
 teftimonie of the Spirit . 
 
 jQueft. By what reafonscanitbe prooued that 
 
 MofesandthcPropher.es were infpiredby God to 
 
 fpeake.-» 
 
 Theteflimony Jn. The teftimonie of the Spirit doth furpafle 
 
 •fthcholie a ll reafon(though there may manic argumentes be 
 
 excclkncXn pledged, whereoy it may appeare, that if there be 
 
 anic rcafbn, God in heauen 3 the Law and Prophecies 3 & Gofpell 
 
 came from him . ) That doth Ifayas witnelle,faying, 
 
 my Spirit which is in thee , and the wordes which I 
 
 haue put in thy mouth and in the mouth of thy feed 
 
 *I/fy ]t,i6.J lhallnotfaileforeucr*. For the Spirit is theear- 
 
 19 ai. neft & feale to conrirme the faith of the godly* be- 
 
 * 2.0.1:22. caufevntill he lighten their minds, they do alwayes 
 
 ^ l ' li wauer amidft manie doubts. 
 
 There is no * .Therefore let this remaine firme , that they 
 
 true faith with- whom the holy Ghoft hath taught do reft foundly 
 
 out the illumi- in the Scripture , & that that alone is the true faith 
 
 nation of the wnicn is fealedin our harts by his feale*. 
 
 holie ghoft. 
 *lfo 54.XJ 
 
 Chap. viii. 
 Humane proof a which feme to eJUhlifb the authen- 
 tic of the Scripture, 
 
 4. Argument I. *P Vrthermorc we fee how great force the truth 
 
 from the effi- iTofthe Scripture hath , feeing there is no wri- 
 
 caeye thereof. tj n g of man howe finely foeuer it be poli{hed,whkh 
 
 is of fuch force to moue vs , although the high my- 
 
 fteries of the kingdomc of heauen,be deliucred vru 
 
 dcr 
 
CALVINS INSTITVTIONS. LiB.x. 17 
 
 I der a contemptible bafeneflc of words. 
 
 z Obiect. Some of the prophets did vfe an ele- Eloquence, 
 gant and fine kind of fpeach. 
 
 Jin, The holy Ghoft meant to fhewe by fuch ex- 
 amples that he wanted not eloquence, whe he vfed 
 in other places a plaine and homely ftilc. 
 
 Obieii. Sathan doth craftilie fowe wicked errors 
 in a rude and almoft barbarous fpeech, that he may 
 moreeafilie dcceauefillicmcn. 
 
 jin. Sathan is a counterfaytor of God in manic 
 things,but all thofe who are indued with meane vn- t ^i™ of"" - 
 derftanding dofechowe vaineand filthiethat 91- God. 
 rious counterfaiting is,if they conferre mans inuen- 
 tions and the word of God together. 
 
 3 Befides thofe wherof I haue alreadie fpoken, ?• Argu. drawc 
 thevcrieantiquitic of the Scripture hath no (malK romanu "^ uir 3 r « 
 weight : forafmuch as there is no monument of re* 
 
 ligion extant , which dorh not come farre fhort of 
 theageofMofes. Neither doth Mofes inuent anie 
 new Godjbut dothfet downe concerning the eter- 
 nall God, that which the Israelites hadfio their fa- 
 thers as deliueredtiom hand to hand in long pro- 
 ccfTeof time. 
 
 4 ObieEt. The Egyptians did extend the anti- The *nti<juitie 
 quitie of their religion vntofixthoufande yeares ^f J c gi' 8 ' " 
 before the creation of the world. ° n £ c S^P*? 
 
 ^n. Euen prophane men did alwayes fcorn their 
 vaine babling . 
 
 Ob. Mofes his authoritie is not voide offufphion. x 
 
 An. Vnleffc he had bene infpired with the holie Mofes his au. 
 Ghoft he would neuer haue marked with the eter- jt ""* 
 nail infamie in the perfon of Leui*thc family wher- en '* 9 * %9> 
 of he defcended by his auncetors almoft three hun- 
 dreth yeares before, neither doth he refufe to in- 
 currcenuie among his kiufemen, whom no doubt 
 
 C 
 
it AN ABRIDGEMENT OF 
 
 this did grieue. Neither would he haue made men- 
 
 2 tion of the wicked murmuring of Aaron his ownc 
 *^«.ui. brother and of Marie his fifler *. Furthermore for 
 
 as much as his authorise was great , he woulde at 
 
 3 leafthaue left the right of the Priefthood to his 
 owne Tonnes , but he appointeth them the bafeft 
 place. 
 
 ? And nowe fo manie and fuch excellent mira- 
 cles: are as manie eftablifhmentes of the Lawe 
 I* f which was giuen by him, and of the doctrine which 
 
 Motehismi-hepublimed*. 
 
 rades. ObieSi. That is to take that for a thing which all 
 
 *Exod,i4.t(>. men graunt,which wanteth not fome to gainfay it. 
 *£xod,i9 &40 j nt Forafmuch as Mofes publifhed thefe things 
 **' in the hearing of the open aflemblie , what place 
 
 *N«w.i^.i4 had ne t0 mu e nt any thing of his owne head,amog 
 & 2o.ioc> thofe who were eye witneifes of the thinges which 
 11.9. were done? 
 
 6 ObieEt. Such miracles are to be afcribed to 
 
 magicall arts. 
 
 ! jin. Fte did fo abhorre that fuperftition, that he 
 
 commanded thofe to be ftoned, which did but aske 
 
 *Leuit.io 6. c° un cell of forcerers and fouthlayers*. A deceauer 
 
 ^ExotLio.y. doth feeke towinne him felfe a name among the 
 
 common people by iugglings. Mofes cried out that 
 
 2 he and Aaron are nothing , but that they do onely 
 The nature of execute thofe thinges which God hath prefcribed. 
 a deccyucr. What inchantment could bring to pafle that mana 
 
 fhould raigne from heauen ? Howe could he haue 
 
 3 beguiled the furour of the whole people fo often as 
 
 4 they made infurre&ion againft him , with iuggling 
 
 chctmethof 7 Furthermore we haue the truth of the pro- 
 thc prophecies phecies , "which doth fufficiently fhewe , that both 
 *<?*».49.io. Mofes(whoa(figncth the principalitie to the tribe 
 
 of 
 
CALVINS INSTTT VtIONS. Lib.i. j 9 
 
 ofluda* , foure hundred ycares before it came to 
 pafl'e : and alio foretolde that the Gentiles mould 
 be adopted together into the couenaunt of God, 
 when almoft two thouiandc ycares did pafle aftcr- 
 wardes*. *r>«rf.ji.j. 
 
 8 And other Prophetcs alfo , ( which foretold 
 
 things to come*, as if they had bene prefent : ) did * 7/^.4 j.r. 
 fpcake by the Spirit of God. *I» 25.1a. 
 
 9 Queft. Who hath certified vsthat thefc things *^*-7'4- 
 were written by Moics and the Prophets which we 
 
 reade vnder their names? yea , was there cuer anie 
 Mofesl' 
 
 Mu But if anie man fhould call it into queflion 
 whether there were cucr anie Plato, or Ariftotle, 
 or Cicero , who would not fay that iuch madnefle 
 wei e worthy to be corrected with ftroks or ftnpes? 
 Alfo we fee that the Lawe of Moles was rather 
 wonderfullie preferucd by the heauenhe proui- 
 dence, then by mans induftrie and dihgence, a- 2« "gn-drawen 
 gainftthe funoule aflaukes of the enemies of the feruatidnof" 
 tfrueth. k the law. 
 
 10 Quefl. Seing Antiochus commanded all the Antiochus co- 
 books of the Law to be burned, whence came thofe 'j Daunf,c<1 *c 
 
 , l u bookes ofho- 
 
 copies which we haue now 1 lie Scripture to 
 
 jin. It doth not follow that his commandement be burned 
 did take effect.Which thing the Greeke interpreta- 
 tion doth witnefle which did follow forthwith , and 
 was publiihed throughout the whole world. 
 
 ObkEt. They were forged bookes. g . , 
 
 Jin. No man dui ft at any time obied that to the en fro^hrtftcs 
 Iewes. fcrmons.the 
 
 1 1 Furthermore the ulainnefTe of fpeech vfed c . all «"ng & wri- 
 by the three Euangcliftes: thefpecchand Gof^ellp"^^^ 
 of John thundering from on high w:th graue Sen- 
 tences : the heauenly maicftie which fhineth in the 
 
 Cij 
 
%• AN ABRIDGEMENT OF 
 
 writings of Peter and Paul: the vnlooked for calling 
 
 of Mathew from the table of his gaine : of Peter & 
 
 Iohn from the filh boats to preach the Gofpell: the 
 
 conuerfion and calling of Paul an enemie vnto the 
 
 Apoftlefhip, are fignes of the holic Ghoft Tpeaking 
 
 in them. 
 
 7.Argu.from i 2 - Neither is that without great weight, to wit, 
 
 confent ofihe the confent and agreement off o manie ages, of fo 
 
 Churches diuerfe nations,and fo contrarie minds, to embrace 
 
 the godly°con- c ^ e Scripture. Furthermore it purchafeth great au- 
 
 uerfation of thoritie,when we looke into the godlineffc of thofe, 
 
 the godly who do lb agree together: not of all indeede,butof 
 
 9 : A J| u j f j" m thofe whom the Lord would haue to mine as lights 
 
 of C thcMoS , fof inhisChu f cb - f 
 
 Martircs. 13 And nowe howe fafely ought we to geue our 
 
 names to that doctrine, which we fee eftabliftied & 
 certified by the bloud of fo many holy men ? 
 
 The voluntarie Obiecl. Manie heathen men did confirme they r 
 
 death of the fayings with voluntarie death. 
 
 heathen, j„ t s uc h were j e< j rat her with frantike madnes 
 
 then with the zeale of God. Therefore let vs con- 
 clude that the authoritie of the Scripture doth de- 
 fend vpon God and not vpon men. 
 
 Chap. ix. 
 
 That fanatical/ men ouer throw all principles ofgodii- 
 nejfe, which for faking the Scripture runne to reut- 
 lationt. 
 
 1 \A Oreouer thofe who forfake the Scripture,& 
 IVlimagine I wot not what way to come to 
 God, whiles that they make boft of the Spirit, and 
 runne to reuelations,are to be thought not fo much 
 to be holden with errour,as to be toiled to and fro 
 with madnefTe. 
 
 i Whereby 
 
CALVINS INSTITVTIONS. Lil.1. ai 
 
 ^ z Whereby we do cafily vnderftande that we Reading and 
 muft diligently app lie our felues both to readc and J} ca ."^g °f Ac 
 marke the Scripture*,ifwelift to take anie vfe and nC c C fra!y. 1 
 frute of the Spirit of God. z.r^.3.14, 
 
 ObieSi. It were no meete thing that the Spirit of 
 God (to whom all thin ges arc fubicct) {hould be in 
 fubic&ion to the Scripture . 
 
 jht. It is no reproch to the holy Ghoft to be eue- 
 rie where like to him fclfe : to be conftant : ncuer to 
 chaunge. 
 
 ObieSi. But by this meanes he is brought to trial. 
 
 jin. I graunt : but yet to fuch triall that he would 
 haue his maieftic eftablifhed thereby among vs, & 
 leftthefpiritof Sathan {hould creepe in ynderhis 
 title, he will haue vs to knowe him in that image 
 of his, which he hath ingrauen in the Scriptures. 
 
 3 ObieSi. The letter kdleth, but die fpiritege- z.^r.j.tf. 
 ucthlife*. 
 
 j*n. Paul contendethin that place againft the 
 falfe Apoftles,who commending the Lawe without 
 Chrift, did call away men from the benefite of the 
 ncwe Teftament, wherein the Lord doth couenanc 
 that he will ingrauc his Lawe in the bowelles , and 
 that he will write it in the heartes of the faithfulL 
 Therefore the letter is dead, and the Lawe of the 
 Lord doth kill the readers thereof, but when it is 
 pulled away from the grace of Chrift , and when it 
 dothonely found in the eares the heart being vn- 
 touched. 
 
 ObieSi. Therefore the word it felfe (hould not be 
 muchaflliredtovs, vnleffe it (hould be confirmed 
 by the teftimonie of the Spirit. 
 
 Jn. God hath coupled together by a certainc 
 mutuall knot the certaintie of his word and of his 
 Spirit. 
 
 Ciij 
 
j.Thegoodnes 
 ofGod by the 
 Scripture. 
 a.His icuerity. 
 
 *■&!*?• 
 
 *Vf*Litf 
 *Ier.? 14. 
 
 i.Mercie. 
 2. Iudgement. 
 
 j.iuftTcc. 
 
 1. Thefeareof 
 
 God. 
 
 a. Confidence 
 
 in him 
 
 it AN ABRIDGEMENT OF 
 
 C H A P. x. 
 
 Godlifet agcuttfi idolh. 
 
 1 XT Owe it is good to confidec , whether the 
 1\ Lord doth reprefent him fclfe in the Scrip- 
 tures to be iuch a one as we fawe him to be depain- 
 tedout to be before in his workes. Surely his fa- 
 therly goodnefTe and readie will to dogcodis eue- 
 rie where extolled: and there befetdowne exam- 
 ples of his feuentie, which (hew that he is a iuft re- 
 uenger of wickednefle*. 
 
 2 God pronounceth in Ieremie what a one he 
 will be knowen to be*. Let him that reioyceth, faith 
 he j reioyce m this , that he knoweth me to be the 
 Lord, which do merae, iuftice , and iudgement in 
 the earth. Afluredly thefe thiee thinges are verie 
 needefull to be knowen. Mercie wherein our fslua- 
 tion confifteth : iudgement which is exercifed vpo 
 the wicked : iuftice whereby the faithfuJl are pre- 
 ferued. Furthermore that knowledge of God which 
 is fet before vsinthe Scriptures is appoynted to 
 hone other ende, then that which doth ihine in the 
 creatures being imprinted in them: to wit, firftit 
 inuitethvs to feare God: and fecondly to put our 
 whole truft in him : to wit } that we may learne to 
 worfhip him both with perfect innocencie of life,& 
 with vrifaigned obedience : & alfo to depend wholy 
 vpon his goodnefTe. 
 
 3 Alfo we muft marke 5 that the Scripture 3 to 
 the ende it may direct vs to the true God 3 doeth 
 plainely exclude all the gods of the Gentiles : be- 
 caufe religion was corrupt euerie where almoft in 
 all ages. 
 
 Cha) 
 
CALVINS INSTITVTIONS. Lli.J. aj 
 
 Chap. ii. 
 That it is wckfdnejfe to attribute anie yiftble forme 
 to God, and that they fall from God generate, 
 uho fo ever they be which fet vf> to themfelues 
 
 idollcs. 
 
 I Ty Vt feeing that this beaftly blockiihneffe dyd Beaftlie bloc- 
 
 JDpofTciTe the whole world , to defire vifible fi- kifhncs to 
 guresofGod, and fo to make and frame to them ™ f a J^ fi§ure 
 lelues gods of woode a done , or other matter : we 
 muft hold fail this principle that the gloric of God 
 is corrupted with wicked fallhood, fo often as anie T jj C gi or j e f 
 fhapeisfaignedtoreprefenthim. Therefore after Godiscorrup- 
 that God hath in the Lawe once chalengcd to him tc <* w "h pi- 
 felfe the glorieof the godhead, he addeth forth- durcs * 
 with. Thou fhalt make thee no grauen image , nei- 
 theraniefimilitudc\ Ex ' z0 ' 4 ' 
 
 z That may eafilie be gathered out of the rea- 
 fons which he adioyneth vnto the prohibition: 
 Thou heardeft a voyce^thou iaweft no bodie.Ther- 
 fore take heede to thy felfe , left peraduenture be- * 
 ing deceaued thou make thee any fimilitude * &c. 
 He fcttethhis voyce againft fhapes.Therfore thofe T j, e VO y C cof 
 men forfake God 3 which defire to haue vifible God is fet a- 
 
 formes*. gainft figures. 
 
 3 ObieEi. Godhathfomtimesgiuenaprefence * 7 ^ 4 ° ,178c 
 of his godhead , fo that he was fayde to haue bene 
 feene face to face: 
 
 jin. Thofe things did plaihelv teach men con- 
 cerning the incomprehensible etfence of God. Not 
 that he offred him felfe to be knowen in them as he 
 is.Becaufe it was faid to Mofes,Thatno ma can fee 
 Godandliue*. *Exod.H.i$. 
 
 ObieSt, The holie Ghoft appeared in likenefle of 
 adoue*. *Mat.t.i6. 
 
 C iiij 
 
»4 AN ABRIDGEMENT OF 
 
 An. Whc he vaniflied away forthwith,the faith- 
 full were admonifhed by that token of (hort conti- 
 nuance, that they muftbeleeue that he is inuiiible, 
 that being content with his power and grace they 
 might not inuent to them felues anie viiible ihape. 
 S°hk*nct of a 0bieB ' Gotl &<tfometimes appeare in the fhape 
 man/"' of a man. 
 
 ^n. That was a forefhewing of the reuclation 
 which was to come in Chnft. Therefore it was not 
 lawfull for die Ie wes fo to abufe this pretence , that 
 they might erect them felues anie token of the god- 
 head vnder the fhape of man. 
 Why the Che- Obicci. The Chcrubims which with their out- 
 rubimswac ftretched wings did couer the mercie feate , were 
 made. . made in honour of God* &whie may not we make 
 
 UxoL z$. 17 & images of God and of Sainfts? 
 * "*' A?7. Thole fmall images did import nothing elfe 
 
 but that images cannot fitly repreient the myfteries 
 of God : forafmuch as they were made to this ende, 
 that they might fhadowe with their winges the 
 mercies feate 3 and fo keepe backe not only the eyes 
 of men.but al their fenfes from beholding God^that 
 by this meancs they might correct their boldneffe. 
 Moreouerit were an abiurd thing to bring iniha- 
 dowes feeing we haue the truth it felfe. 
 t XJ»*/?. What meane the Seraphims which were 
 
 Why the Sera- {hewed to the Prophets in vifions*? 
 phims were j„ t Inafmuch as their faces were couercd, they 
 
 Pr7hets fignifiethatthebrightnesofthcglorieofGod, was 
 jfy.f.%, ' f° great that euen the Angels them felues are kept 
 from the direct beholding thereof. 
 
 4 And the Prophet gathcreth by the matter, 
 
 t pfaLiis,4& that the images of the Gentiles are p.ot gods , but 
 
 ijj.i j. onely the workes of mens handes *. For that caufc 
 
 the holy Ghoft thundreth out a cruel & (harp curfe: 
 
 Let 
 
CALVINS INSTITVTIONS. In. i. aj 
 Let them be made like to them which make them,& 
 whofoeuer they bee which put anie confidence in 
 them. 
 
 5 obiecf. Images arc lay mens bookes faith Gre- Images lay 
 gorie. mens bookes. 
 
 An. Icremie cnlleth images ado&rineof vani- 
 tie* & a falihood.* Therefore all that is vaine and ^«ic.j. 
 falfe whatfocuermen haue learned by images,con- * Hul >4.i.iZ, 
 ccrnmgGod. 
 
 Oh. Thofe are reproued of the Prophets which 
 doe abufe images vnto fuperftition. 
 
 An. Igraunt, and yet they doe alwaiesfct ima- 
 ges againftthe trueGod,as contrane things. 
 6 Auguftine without doubting pronounceth that ... . . 
 
 itis wickednes not onelic to wormip images, but to ' "J If'™' 
 fet them vp to God * and that by this meane s the 
 feare of God is diminifhed,or tls taken away. 
 
 7 And what other things are thofe pictures and 
 images which they dedicate vnto fam&es, but pat- 
 terns of moft wicked ryot and filthines; 
 
 8 Furthermore as touching the beginning of i- 
 
 dols , that is receiucd almoft by common confent, £ 5. ~*§ mnin 5 
 
 which is written in the booke of wifedom, * to wit, 
 
 that thofe were the fir ft authors of the, which gaue wyfc.14 \e. 
 
 this honour to the dead, fuperftitioufly to worihip 
 
 their memory ;but idols were in vfe before that time Q e ^ 
 
 * the mind begate the idol,& the hande brought it *Ex»Liuu 
 
 foorth. 
 
 9 Worfhipping did follow fuch forged inuentio. j^^ ( s f oma 
 For feeing men did imagine that they behelde God godhead afcri- 
 in the images,they did alfo worihip him there. bed to the u 
 
 0£.The images are not couted the gods thefelues. nu S ej « 
 An. Neither were the Icwcs altogether fo igno- 
 raunt that they did not remember that it was God 
 by whofc handc they haddc beene brought out of 
 
CALVINS INSTITVTIONS. Vi*. i. t 6 
 Egipt,before they made the calf: neither were the 
 Heathen men fo blockiih that they did not vnder- 
 ftande that God was fome other thing then wood 
 andftone. 
 
 10 ObieEi. That vifible thing is not worfhipped 
 but that which is reprefcnted. 
 
 An. The Gentiles had the like flatting holes. 
 Then why doe they kneele before the images ? To 
 what end ferue pilgrimages? Why do we turne our 
 faces toward the images whc we are about to pray, 
 the like whereof we haue at homcj&c. 
 
 n ObkSi. That wormip which is giuen to ima- 
 
 ges,is Idolodouleta or the feruice of images,and not 
 
 ldololatreia or worihipping of Images. 
 
 Itisalighter jin. As if it were not a lighter matter to wor- 
 
 ft??thcnto 0r " mi P thant ° rerue 3 b y tnism eanesthey mould wor- 
 
 ferue. ^"P God 3 and ferue images. 
 
 Qucfl, Are then no images tollerable? 
 What images ^* 1 ' Thofe onlie are condemned which are made 
 arc tollerable. to be worlhipped. 
 
 Quefl. Isitnotexpedienrto haue thofe images 
 
 in churches which reprefent hiflories/amousfa&s 
 
 or mens bodies? 
 
 -. An m The authority of the ancient church ought 
 
 v/erefec^pfrT tomoue vs,wherein forthefpace almoftof f.hun- 
 
 Churches dted yeres,wherin religion did as yet more (florid») 
 
 the temples of Chriftians were commonlie void of 
 
 imagcs.But they were brought in when the finceri« 
 
 tie of the minifterie did degenerate. Thisfeemeth 
 
 to be the caufe why Iohn woulde haue vs to abftain 
 
 not onlie from worlhipping of images,but alio from 
 
 *i.Iob. 5.21. the verie images themielues.* 
 
 14 ObieSi The Nicene councell which washol- 
 TheNiccne den by the commaundement of Irene, did decree 
 counfell. t hat images fhoulde not onlie be had in churches, 
 
 but 
 
:7 AN ABRIDGEMENT OF 
 
 but alfo wormipped. 
 
 Jn, Whofoeucr hee be which fhall reade the re- 
 futariebooke,publi(hed in the name of Carolus the 
 greatjwherem ate r ehearfed the opinions of the bi- 
 Ihops which were prefent,and the arguments which 
 they did vfe,he mall finde fuch fikhie and vnfauery 
 foJlies,thatIam amamed much to report them. 
 
 i % As if all ehole reuerende fathers did not diC 
 credit themfelues either by handling thefcriptures 
 fochildithlie,or by renting theminpecces lbvvic- 
 kedlie. 
 
 It is a wonder that fo great monfters of vngod- 
 lineffe were by them fpued out: & it is twife ftrange 
 that they were not cried out againft. 
 
 Chap. xii. 
 That God is dijiingmfbedfromidolsy that bee alone 
 may bt vholie rvorfotyped. 
 
 I QO often as the fcripture afnrmcth that there 
 v3isoneonlie God,itftiiuethnotfor the bare 
 name, but doth alfocommaund that that be^iuen 
 to no other which belongeth to the Godhead. 
 Whereby appeareth what difference there is be- WhatdifFe^ 
 1 rr t- • tr n- • ^ j • l. rcnce there 1« 
 
 tweenc pure religion and luperltition. God to the l)etwccne x( ^ 
 
 end he may challendge to himfelfe his owne right, gion and fu. 
 doth crie out that he is a ielous God, andafeuere perftirion 
 puuither if hee be coupled wi -h anie vaine forged * Exoii - zo * 
 God. 
 
 z Therefore the diftindion o?Utreia t or worfhip 
 and douleia or of feruice was inucnted in vaine, to 
 the end diuine honours might fceme to bee freelie 
 afcribed to angels and dead men. 
 
 Obiett. Manie of the old fathers did vfe fuch di- 
 fhn&ion. 
 
a t AN ABRIDGEMENT OF 
 
 An, It is not therefore to be any whit more'aj- 
 
 lowed : for no man doth doubt,but that it were an 
 
 hard matter ofte to feme him,whom thou wouldeft 
 
 notrefufe toworfhip. 
 Menwor(hip- 3 Obietf. We read that men haue been worship- 
 ped, ped oftentimes. 
 
 ™?fomuill § An * That was a ciuilkind ofhonor,but religion 
 Honour, ^ath an °ther refpect which fo foone as it is ioyned 
 
 with worfhipping, draweth with it a profaning of 
 
 the diuine honour. 
 
 Chap. xiii. 
 That the one ejjence of God doth containe 
 in it three perfons. 
 I *T* H AT which is taught in thefcripturcs tou-. 
 A ching the infinite and fpirituall effence of 
 God,doth not only ferue to ouerthrow the dotings 
 of the common people,but alfo to refute the fubtu- 
 What God is. ties of prophanc philofophy.One of the old writers 
 faid fincerelie,that,God is all that which we fee, & 
 which we doc not fee. 
 
 z And God doeth fo declare himfelf to be one, 
 that hee doih diftin&lie propoundc andfetfoorth 
 himfelf tobe confidered in three perfons,which ex- 
 cept wee holde, there doth onliethe bare name of 
 God fwim about in our brairijwithout the true god. 
 Whether the Obie& % That worde perfon, is not foimde in the 
 wordperfem fcripturcSjbutitisinuentedbyman. 
 be found in the An. When the Apoftle calleth the fonne of God 
 Scriptures. ine ingrauen forme of his fathers perfon,* vndou- 
 tedly he afligncth fome being to the father wherein 
 Heb.i.}: he ditfereth from his fonne : thefamereafonisin 
 
 the holy ghoit:becaufe.wc thai proue by and by that 
 he is both God and yet that we muftneedes thinke 
 that he is another then the father. 
 
 3 Obitfo 
 
CALVINS INSTITUTIONS, lii.f *9 
 
 3 ObitSi, It were better for vs, to kecpe not on- 
 licourmeaningSjbut alfo our words within the co- 
 pafTe of the fcnpturcs,then to fpread abroad quaint 
 
 words.which may breed difllntion and ftrife. ... _ . ... 
 
 I , ' n. • 1 1 cc Vvc mult wuti 
 
 jin, I graunt that we mult withnolclie reuerence nolcflcrcuc- 
 fpeak ot God then think of him.But when the thing rence fpeake 
 is all one,though the word be not found in the fame of God then 
 fyllablesinthefcripturesjit ought in no cafe to bee thinkc °fhnn* 
 reiefted : otherwife all preaching and interpreting 
 of thefcriptures rauft be taken away. With likenc- 
 ceilitieis the Churche inforced to vfe thewordc 
 Trinitie. 
 
 4 And fuch quaintnes or newnefle of word es (if why the word 
 we muft fo call it)doth then chieflie come in vfe, & Trinitie was 
 Hand in ftecde,when wee muft auouchthc truth a- ,nucnte d. 
 gainft flaunderers and cauillers. So againft Arrius, 
 
 the fonne was called Confubftanciall, and againft , . 
 Sabellicus it was proued , that the Trinitie of per- fubftamhll? 11 * 
 fons didfubfiftinone God. 
 
 ? Therfore if the words be not inuented in vain, 
 we muft beware that in refufing the fame v/ebe not A caution 
 thought to be proudlie bold.Would God they were 
 buried, fo that all did agree . togeather in this faith, 
 that the father,fonnc,& holy ghoft are one God :& The perron* 
 yet that neither rhe fonne is the father, or the holy j£ e diftiisgui- 
 ghoft the fonne,but that they arc diftinguifhedby a ?/„-,„. pr °" 
 certaine propertie. 
 
 6* But omitting to difpute of words,letvs nowc 
 fpcakofthe thing it fclf:I callaperfon afubfiftence 
 in the cflece of God,which being referred vnto the what aperfba 
 
 •'reft, isd.ftinguimedbya certaine incommunica- is. 
 
 ' ble property ,or which is not common to the other. 
 A fubfiftence is an other thing then an efience. , f ,_ 
 For if the worde were fimplie GOD and had ft cn J^ # U 
 nothing proper feuerallie to it felfe, then had 
 
jo AN ABRIDGEMENT OF 
 
 M.i.i, Iohn*faidamifie in faying, that it was alwaies with 
 God. Where headdeth foorthwkh that that word 
 was God. 
 
 7 And before I goe anie further,T muft pfoue the 
 I Godhead oftheionne,and alio of the hohe ghofl: 
 z that done, we lhaJl fee how they differ. Surehe for- 
 
 j.Diuifion. afmuch as the word of God is ipoken of in the fcrip- 
 The godnead tures ; c were an aD f ul ^ thine to imagine onlie a fa- 
 ofthefonnc. , 5 ... , r. , . => , . , 
 
 ding or vamihing voice, which being vttered in tne 
 
 aire,doth come roorth without God himfelfe,when 
 i.Ar°u.oracles as tne worde * s rather meant to bee the perpetuall 
 ami propho wifdome of God,refiant with God,from whichboth 
 cies came from oracles and alio all Prophefies did proceede. For a s 
 
 Chr ( S ritC ° f PeCCr d ° th Wltncire > * the old P r °phets did no lefle 
 fpeake by the fpirite of Chnft,then the Apoftles,& 
 whoioeuer they were.which after them had the ad- 
 mimftration of the celeftiall doctrine.Andbecaufe 
 Chriftwasnotas yctreuealed ,we muft needs vn~ 
 
 be^ouenir. 35 derftandi:nc wordbegottc of the father before all 
 
 fore al worlds. wor Wes. And if fo be it that fpirite was the Ipirit of 
 the worde, whofe inftruments the Prophetes were, 
 
 s.Argu.from we do vndoubtedlie gather that he was verie God. 
 
 the creation of Which thing Mofes doth teach plainelie enough in 
 
 the world the creation of the worlde,* when hee fetteth that 
 m 'i l i- word asm the middle. 
 
 ObteB, The word is taken in that place for bidding 
 or commandement. 
 
 *Heb jin ' TheApoftles arebetterinterpreters,*who 
 
 teach that the worlde was made by thefonne,and 
 that he beareth all thinges by his mightie word. To 
 the fame ende tendeth the faying of Chrifte.My fa- 
 ther and I doe worke vntill this day. * 
 
 8 ObieSi. The worde beganne to be then,when 
 "»/06.5.17. God did open his holy mouth in the creation of the 
 
 world. 
 
 An* 
 
CALVINS INSTITVTIONS. Lib. r. $t 
 
 An.. That is toojvnaduifedlie to imagine anin- 
 nouatio ofthefubftanceofGod. For ifthere mould 
 haue bin in him any thing commingfrom els where , *i a m,z.iy 
 that of lames mould fall to the grounde,* There is 
 with God no change or fhadow of change. 
 
 ObieSf. God fpakc then firft of all,therfore there 
 was in him no fpeech at all before that time. 
 
 An. I conclude otherwife,In theverie moment *(7<r».i.$. 
 wherein God faid,Letlight be made,* the power of 
 the word appeared,thercforeitwaslongbefbre. 
 
 9 Heereby wee ought to befullie certified that ^/^ 
 Chrift is that word being clad with flefh.Whereup- 3 . Argu. from 
 pon the prophet faietb, ¥ Thy throne O Godisfor his throne, 
 cuer. 
 
 Obiett. Theworde Elobym isalfo applied to the Towhomethe 
 angels and chiefeft powers. wordElohym 
 
 An, But there is nowhere inthefcriptures anie «applied 
 fuch place extant as afenbeth an cternaU throne to 
 a creature : neither is he onlie called God, but alfo i 
 
 the cternall gouernour. Secondlie,this title is giuen z 
 
 to none, withou t an addition, as it is faid that Mo- *ExoLqx, 
 fes fhalbe a s a God to Pharao.* 
 
 ObieSi. Mofes gaue that name to the altar which *//&.4*-8» 
 he builded *: & alio Ezechiel to die citie of the new ^'M-S'- 
 Ieruialem.* &l7 ^ 
 
 An. The altar was built for a monument that , .. 
 God is theexaltcr of Mofes, and Ierufalem hath whylcrufa- 
 the name of God giuen it, to teftifie the prefence of 1cm hath the 
 God.For thus faith the Prophet, the name of the name of Cod 
 citie (hall be from that day: The Lord is there : and S lu «n^ 
 Mofes built the altat after this forte, and called the 
 name thereof, The Lordc mine exaltation. 
 
 Obiefi. Ieremierefcrreth this felfe fame tide vn- 
 to Ierufalem inthefe wordes ,* This is the name Ier 'fr l6 ' 
 wherewith they {hall call her, The Lord our righ- 
 
thrift Ieho- 
 uah. 
 
 .«..Argument, 
 an Angell for 
 the Lord. 
 Iud.u. 12. & 
 7.4. 
 
 Iud.-7.16 & 
 l$.l6. 
 
 Mannah. 
 
 Scracrus. 
 
 Chriftvnder 
 the perfon of 
 an Angell doth 
 execute the of- 
 fice of the me- 
 diatour. 
 C/kw.12,5 
 
 From the con - 
 felfion of the 
 Patriarch. 
 
 m l.Cor.io:^. 
 6 
 
 3* AN ABRIDGEMENT OF 
 
 teoufnefle. 
 
 An. Chriftis the true Iehouah whence floweth 
 righteoufnes:feeing the Church percciucth this it» 
 deed,it cloth for luit caufes reioyce in this name. 
 
 I o If thefe things do not fatisrie the Iewes,let the 
 looke why iehouah or the Lord is fo often presen- 
 ted in the perfon of an Angell.* 
 
 ObieSf. This is (poken in refped of the perfon 
 which he prefenteth. 
 
 An. But the feruauntin differing facrifice to be 
 offered vnto him fhould take from God the honor 
 due to him:which is an abfurd thing,yea he doth af- 
 terward proue * that he is that Iehouah in deedc. 
 Therfore Mannah and his wife gather by this fignc, 
 that they haue not only feen an angell, but God. 
 
 ObieSi. God was neuer openlie fhewed to Abra- 
 ham,and to other of the father s,but in freed of him 
 they worihipped an angel. 
 
 An. The found Doctors of the Church did well 
 and wifelie interprets the worde of God to be the 
 Prince of Angels or the chief Angell, who began e- 
 uen then as by a certaine entrance or preparation 
 to execute the office of a mediator.The fame mea- 
 ning hath Ofeas,who after he hath reckoned vp the 
 cumbat oflacob with the Angell,* The Lord faith 
 he, the God of hoites,Iehouah worthie of memoric 
 is his name. 
 
 ObieSi. God did beare the perfon of an Angell. 
 
 An. The confeflion of the holie Patriarch doth 
 fufficienclie declare,t:hathe was no created angell, 
 but in whom the full Godhead did reft, when he 
 faith,IfawGod face to face:* and hence came that 
 of Paul alfo,that Chrift did guide the people in the 
 wilderneife. 
 
 I I As for the new ccftame t it is ful of teftimonies. 
 
 12 And 
 
CALVINS INSTITVTIONS. in. i. 3J 
 
 Ii Andif fobeitweecftccmchh Godhcadby The godhead 
 his workes which are afcribed to him eyerie where ^?} 1 *'^ " P 10 
 in the fenpturcs, it ihall as yet more cuidentlic ap- JJ^jJ, ' 
 peare by them. For when hee faid that he wrought 
 fince the beginning with his father 5 the lewes which 
 were mofl dull to vndcrftand his other fayings, did 
 yet perceiue that he tooke vpon him the diuine po- 
 
 wer - ; . « 
 
 13 And it apoearcth moft cuidetlic in miracles. . 
 
 Okm. Both the Prophets and alfo the Apcftles FromrouacIcs 
 did equall and like myracles. 
 
 jin. Thcfemendiddiftabmcthegiftes of God 
 according to their miniftery 5 but he did excrciic his 
 owne power. 
 
 Obieci. Why did he vfe praier then, if he were a- Chrifts prayer» 
 ble to doe that of himfelfe? 
 
 jin. That he might giue the glorie to his father: 
 but we fee for the mofl part his owne power fnewed 
 to vs.Andhow can he choofe,butbe the authour cf 
 the myraclesjwho by his own author it le cGmitteth £ Ccai ,, c t i 
 to others the diftributio thcrof.Furthermore if ther j s faluation in 
 be no faluation, no righteoufneffe 3 no life without him, 
 God 3 and Chrift containeth all thei'c things in him- 
 felfe 3 furclie he is (hewed to be God. 
 
 Obiecf. All thefe things arc powred out by God ^#, 4 ,i 2 . 
 into him. *Mat,ic> 13, 
 
 jin. Hcisnotfiidtohauerecciusd faluatio 3 but * Iol> ' l 'i' 
 to be faluation hirr.felf,* &alCogocdnes 3 rightcouf- j^'f 4 '""^ 
 nes,*light.Inhimwebclceue,* vpohimdo we call. Thc'oodhcad^ 
 Wherbyit doth neceffarily appear e thatheisGod. ofthsholic 
 14 Alio vfc nvv-fc fet proues to proue theGodhead § ho,t is P ro * 
 ofthchoJueghoftc, chief] ie from the fame foun- uc ' 
 taines.That tefumonie of Moles is cuident enough 
 that the fpiri;e of God was ftretched out vppon 
 the depthes. * Alfo Ifaias faith, The Lord fent me 
 
 D 
 
3 4 AN ABRIDGEMENT OV 
 
 i Ar. fl nd this fpirite.Becaufe he comunic ateth or impar- 
 
 *Gen. i . j. tc:h his power in fending his prophets, with the ho- 
 *jfa./fi. \6. j le Ghoit:vvherby appearethhis diuinemaieftie.Be~ 
 
 ing fpred abroade euerie where, heefuftaineth all 
 ^ - thmgesjheercgcncratethtoctcrnalllife/heiufti- 
 
 *i,Cor!iiAi. fiethj* ne is our fan&ification,truth,grace 3 & what- 
 
 foeuer good thing can be inuented.Wherby appea- 
 
 reth that the fpirite hath dminep'ower, and that he 
 
 is perfonallie refident in God. 
 4 . i $ LrcftofaU,if blnfphemieagainftthefpiritebe 
 
 ^^ni^che'f i noc ^ or Z iaQn c * tner m tn is worlde or in the worlde 
 rite.' to come,feeing he doth obtaine pardon which hath 
 
 blafphemed the fonne,by this is his deuine makftie 
 Mxt.iz.u plainlic proued which to hui t or dimini{h,is 3 fault 
 *Mar. i' 9 . vnperdonable.*Fet more teflimonies out of the In- 
 Dirtin&ionof ftitution. 
 
 *z%aru °^ ^ ie difti"^ 011 of the perfons * But Chrift fpea- 
 
 Theionncisof kethmoreplainliewhenhe commaundeth tobap- 
 the&thec tifcin the name of the fatherland of the fonne, and 
 $**.»*.**.■. ofthcholicGhoft* 
 
 17 That of Nawanzene Lketh me well.I cannot 
 thinke vpon one, but I am by and by compafTed a- 
 bout with the lhining brightneife of three : neither 
 can I difcerne three, but I am at a fodaine referred 
 vnto one. 
 
 ObieSi. That diftin&ion had his beginning 
 when the fonne was incarnate, 
 
 Jn. The onehe begotten ibnne was in the bo- 
 
 ¥t'V' iZ 6 ' fome of his fatherbefore - * Bur the holie Ghoftc 
 16.7V' 2 ** is dift.ngui(hed,becaufe he proceedeth from the fa- 
 ther.* 
 
 18 ThatisaL r o greathe auaileable vnto fucha 
 The fpirit is of <*iftin&ion,becaufe the fcripture attributeth to the 
 the facber father the beginning of working: to the fonne wife- 
 dome 
 
CALVINS IN5TITVTIONS. m. i. 35 
 
 dome and counfell: co the holic Ghofte power and The frtheri s 
 effica cie.Therfore wecor.fder firftGod:thatdone the beginning 
 the wifedome nfing out of himdafr of al the power ° f do,! ^ rhc 
 whereby he executeth the decrees ofhis councell. j£^* The ho^ 
 
 19 By this teitimonieisfignified that they haue lie C hoitof 
 relation one to another 3 and not the veriefubftance power. 
 whereby they are one. 
 
 20 Therefore when weprofefTethatwebeleeue 
 
 in one God,vnder the name of God we vnderfrand The name of 
 the one en clie and fimple eiTence wherein we com- £»od cempre 
 prehend three perfons. hendech three 
 
 2r But and if that diilin&ion which is in one per ° ns * 
 Godhead of the father, fonne 3 andhoheGhoft,doe 
 trouble fomc wits more than is expedient 5 let them A 
 remember that mens mindes doe enter into a laby- 
 rinth when ihey fauour their curicfitie too muche: 
 and fo let them fuffer thefelues to be guided by the 
 heauenly oracles,hovvfoeuer they cannot compre- 
 hend the highnefle of the mifterie. 
 
 22 Ob. Aperfonisnothingelsbutavifibleform Seructus. 
 of the glorie of God. 
 
 jin Whin Iohn pronounceth that theworde What is to be 
 was God before the world was madc,he doth make v ' lderftt, °d b/ 
 him to differ much from a conception of fcurme.* f c ~ wor ? €t% 
 The fame muft we thinke of the fpirire, when Mo- *M.u. 
 fes faith, that that maile and lumpebeing without 
 forme was fuftainedinhim. 
 
 23 Ob % -Chnfte is euerie where called the fonne 
 ofGod:thercfore there is no other God properlie 
 befides the father. 
 
 *An. Although the na me of God be common to 
 the fonne rl'o, yet by rcafon of pveheminenceitis 
 fometimes afenbed to the father, beccufe he is the 
 foumaine and beginning of the Godhead. 
 
 Ob. If Chriite be trulie the fonne of God,thcn 
 D.j 
 
l& Atf ABRIDGEMENT OF 
 
 s he the fonne ofaperfon,whkh is abfurd. 
 
 jtn. Both thefe arc true: He is the Tonne of God, 
 becaufe he is the word begotten of his father before 
 allages:an.i yet for declarations fake we mufthaue 
 rerpectcf:heperfon,that the name of god may noc 
 be taken fimply,but for the father. 
 
 24 Obiett. Vnleife the father alone v/ere the true 
 Godjhe fhouldbe his own God, 
 
 J.*.. For degree and order he is properlie called 
 God, who did not onlie beget his wifedome of him- 
 feife,butisalfothcGodof themediatcur. 
 
 Object. So Chad was exaked in the flelh, wher- 
 in he was humbled : and inrefpc&of the fieihe, all 
 power was giuen him both in heauen and earth. 
 
 .An. Pauledothbcft decide this controuerfie, 
 when heteachcththat he was equall with God,* 
 before he humbled himfelfe in theperfonof a fer- 
 uanr. 
 
 Obietf. Chrift was God in his father. 
 
 jin. In refpectof order the beginning of the 
 Godhead is in the father, notwithstanding that is 
 a dete(tableinuention,thattheeflenceis proper to 
 the father abne,as if he were the Godmaker of his 
 fonne : becaufe by this meanes there lhould cither 
 be more effences then one,or els we calChrift God 
 only in name. 
 
 ObieB The fonne of God -.but nex after the fa» 
 ther. 
 
 jin. Therefore the effencc mould be begotten & 
 formed in him,which is in the father vnbegotten & 
 vnformed. 
 
 25 Qblttl. Euerie one of things vndeuidedhaue 
 a part of the eflence. 
 
 Jn, There is one only God eiTencially:&there- 
 fore the eflence both of the fonne, andalfoofthe 
 
 ho- 
 
CALVINS ItfSTIT VTIONS. iib.i. 37 
 
 holy ghoft is vnbegotten. 
 
 Obictl There fhoulde bee a quaternitie, feeing 
 three perfons be de riued from one cflencc. 
 
 jin. We doe not draw the perfcns from the cf- 
 fcnce 3 but though they remainc in ir 3 wc put in a dif- 
 fcrence.Otherwife there fhould be a trinitie of gods 
 not of perfons. 
 
 Ob. Therfore the Trinitie fhalbc without God? 
 
 >An. No 3 bccaufe vnleffe the father were G od he 
 fhould not be the father : and the fonne is no other- 
 wife the fonne but becaufe he is God. 
 
 Obiecf. So three things meete togcatherjthe ef- 
 fence,the fonne,and the ipirite. 
 
 Jki, Yea by this meanesthe cffence of the fonne, 
 & of the holy ghoft ihould be dcftroied ; which can- 
 not be. 
 
 16 Obiecf. IfChriftbeGodjhefhallnotbethe 
 fonne of God. 
 
 Jin, Th:re is a companion made betweene the 
 perfons : neither is the name of God taken indefi- 
 mtelie } butitis reftrained vntothe father 3 inafmuch 
 as he is the beginning of the Godhead. 
 
 Queft. What? in making of eifence? 
 
 jin. No:butinrefpec~toforder, 
 
 27 ObieSi. S.Trencus doth affirm that the father 
 of Chriftis the onlie & eternal! God of ifrael. 
 
 *4n. Hcehadto dealc with mad fcllowes, which 
 did denie that the father of Chriite was that God, 
 thatfpakein times paftby Mofes & the prophetes, 
 but I wote not what ghofle brought our of the cor- 
 ruption of the world.Therfore heftandeth wholie 
 vp6 this,to make it plain that there is no other god 
 fet forth in the fcripture but the father of Chrift. ; 
 
 Obieft. Irencus thinketh that the father alone is 
 the God of Ifrael. 
 
 v D iij. 
 
38 AN ABRIDGEMENT OF 
 
 *L#.j chxp.it, Jn The fame writer doth plainclie teach,* that 
 Chrifl is all one and the fame : as alio he referreth 
 Hab.ii. vnco hj m t he prophefie of Abacuck,God mall come 
 
 from the South. 
 
 18 Ohieci. Tcrtuliian faith that the forme is th* 
 {czund or next to his father. 
 
 An. That he may diflinguifh the pcrfons. 
 
 Obttcl. He faith that the fonneis viable. 
 
 An, Itis true inafmuch as heis-man : but he \% 
 inuifible mafmuch as he is the word. 
 
 Obiecl. Me calleth the word and the fpirite the 
 portion cf the whole. 
 
 An. Th:.t is not referred vnco the fubftance,but 
 vnto the diftmcnon of perfons. 
 
 29 Obncf. S.HiHaiie teacheth that eternitie is in 
 the father. 
 
 An, Doth he it to this end that he may take the 
 effence of God from the fonne^Therfore let vs con- 
 clude that there were fro euerlafting three perfons 
 jn God. 
 
 Chap, x i 1 1 1. 
 That in the -eerie creation of the woilde and cf at 
 things the fcrtpture doth diflinguifh by certaine 
 marine j the true God from faife Gods. 
 
 I A L s o God woulde haue the hiflorie of the 
 l\ creation to be extant that the faith of his 
 Church might reft therupon,& not feek any other 
 Godjbuthim who is fetfoorth by Mofes to bee the 
 Creator and maker of the world. Andbecaufeour 
 nature is too much inclined to vanitic,firftthe time 
 is fet downe that by the continuallcourfc of yeares 
 thefaithfull might come to the firft beginning of 
 mankinde and of all things. 
 
 Quefl. 
 
CALVINS INSTIT VTIONS. iib.i. jj>. 
 
 Que/}. Why did it not come into Gods mind be* Curiofitic 
 fore to create heaucn and earth, but being idle did 
 furlcrthat to paife an infinite fpacc,which he could 
 haue done many thoufand yeercs before ? 
 
 An . It is neither Iawefull to enquire after that 
 neither yet expedient,becaufeif mans mindeftnue 
 to pcarcc fo farre^t (hall faint by the way. 
 
 Queft. What did God before thecreation? 
 
 An. He made he! faith a certain godlie old man, a curious quc- 
 for curious men. ition, 
 
 z For like reafonisit, that Mofesdeclareth, 
 that the work of God was not finifhed in a moment Coodnes of 
 but infixedayes.Foreucnby thiscircumftancewe 
 gather,how fatherly the louc of God was towarde 
 mankindjinthathe did not create Adam before he 
 had inriched the worldc with all plentie of good 
 things. 
 
 3 Butbeforel come to fpeake more fullie of the 
 nature of man 3 I muft firft fay fomthing of y angels. °f An g cJIs » 
 
 Ob. Mofesmade no mention of Angels among VV h V Mofes 
 things created. made no men- 
 
 An. Becaufe he applied himfelf to the rudeneffc tjon of Angels 
 of the comon people 3 he reciteth none other works among thinges 
 of God in the hiftory of the creation,but fuch as we crcate «* 
 fee with our eies: and y et afterward he bringeth in 
 the angels as the miniftcrs of God. 
 
 Obitcf. There be two beginners : God of good 
 things,the diuell of euill thinges. 
 
 An. Nothing is more proper to God then eter- 
 nitie,whichwhofoeuer doth attribute to the diuell, 
 they giue him the title of the Godhead. And there- 
 upon it might alfo be concluded that God is not al- 
 mightie,which is abfurd. 
 
 ObkB. Itiswickedneffe to afcribe the creation There is none 
 ofanie euill thing to a good God. euill nature ia 
 
 TJ Jiij the world 
 
40 AN ABRIDGEMENT OF 
 
 An, That doth not hurt the true & founde faith, 
 which dodi not admit that there is anie euill nature 
 in the world. 
 
 Queft, Then whence came the frowardnesand 
 wickednefle of men arid of the diucll? 
 
 An Not from nature but from, the corruption 
 ofnature. 
 4 Q? c ft' When were the angels created? 
 Mi, Such a qutftion is curious. And we mud be- 
 lhorj nOUS ^ UC " ware r ^ atwe ^° neither fpeake,or think or defire to 
 know any thing concerning obfeure things,but that 
 which flialbe taught vs in the word of God : Mofes 
 fakfe that the earth was rinilned , and the heauens 
 Gen.z, i. wcre finished with all the hoaft of them: * to what 
 
 end is it to enquire vpo what day,befides the ftarres 
 & pianets 3 othet heauely bodies began alio to be. 
 
 <f We read tuery where in the fcripturc that the 
 angels arc heauenly fpirites,whofe minifterie God 
 Thcminft-ry vfeth to execute all things which he hath decreed.* 
 of AugsUcs. Thence cumeth their namerthey are called hoafts* 
 7>{aLi0}.zo* powers/" principalities, * dominions,* Thrones:* 
 *z>rf» 7 ?o" becauie after a lore the glorie of God refteth in 
 
 *CoU.l6. ' thcm - 
 
 6 Butthefcripture ftandethchieflievpponthat 
 point which may male moft to our confolarion, and 
 theconfirmatioofourfaithtowic, that the Angels 
 are (rewards & minifters of Gods bountifulneife to- 
 ward vs.* 
 Tfr r 9I n r!> 7 - ^^-Hath euerie one of the faithfull a parti- 
 al". l ' ' cularangcll? 
 
 *Gen.\6.6.&c Jn. Surelie whe Daniel maketh metio of thean- 
 
 gel of the Perfias & Grecias,he fignifieth that there 
 
 are certain & particular angels appointed to realms 
 
 Z>43.io.ij. &prouincesasgouernors. *Chrift faith the angels 
 
 *M«m8.i4. of childre do alwaiesbehold theface of the father,* 
 
 So 
 
CALVINS INSTITVTIONS. Lib. i. 4» 
 So it is fayde of the Angel! of Peter *. But wc muft *ua.u>i$ 
 holde this as vndoubtedly true that not onely one 
 Angell taketh care for euery particular perfon : but. 
 that they al with one colent do watch for our fafry* Lu\ci 5.7 & 
 
 8 But as touching the multitude and orders of *<5.i3. 
 Angels wc muft not curioufhe define. Michacll is 
 
 called a greatprince*, and an Archangell*, one is ^ m f 
 called Gabriell * : another Raphaell * : and finallie »7^.9. ' 
 there be manie legions of Angels*. It is enough. *i.Thefa.i6* 
 
 9 ObieEi. By Angels is meant nothing die but *^*J*« 
 motions wherewith God doth infpire men,or thofe at ' z '" 
 tokens of his power which he fneweth. 
 
 Mi, All the whoh Scripture is agamft this : be- 
 caufe it,is fayd of them rhat they be manie * : they ,. 
 reioyce : that the Law was giuen by their hands*: *£ M jL , , r i 
 that the clccl (hall be like to them^&c.Thefc things ^^/.3.1^. 
 could not be attributed to the Angells vnlefle they 
 had a true nature and eflencc. 
 
 10 But though the brightncfTe of the maiefty of That the An» 
 God do mine in them , &they be vnto vs themmi- gelshauea 
 ftcrs & giucrs of good things , and we be molt bent uue aumCm 
 vnto faperftitio^yet we muft beware that we do not 
 
 giue to the thofe things which are due to none but .. , 
 
 to God. For they arc not fufricicnt for them felues, vvc wor rhip 
 
 but they fee from the lame fomv:aine 3 from whence not Angel*, 
 
 wc draw thing«,wherof we ftand in need.For which 
 
 caufe the Angell anfwereth Iohn :Take heede thou 
 
 do it not: I am thy fellow feruant : worfrvp God*, ^oc.ip.ia. 
 
 11 Thisdaungerfhallweauoyde '.ifweconlider _ • 
 that God vfeth them,notofanienecciiitie,asif he 
 
 could not be without them } but to the comfort of 
 out imbecillitie, that we may lacke nothing which 
 may be auailcable either to erect to good hope , or 
 tokeepe infafetie and quiet our minds. 
 
 ix For thefehelpes are prepared for vs of the 
 
4» AM ABRIDGEMENT OP 
 
 2 Lord for this caufe , that we may not be terrified 
 
 A great hclpe with the multitude of our enemies , as if it could 
 
 to our confi- preaaile agamic his power : but that we may flie to 
 
 that faying of Elifeus, that more are for vs, then a- 
 
 »Mri*.<?,i7. gainftvs*. 
 
 OftheDcuilcs 13 Thofe things which the Scripture teacheth 
 «id why jhcir concerning deuiis tende in a manner wholy to this 
 «nbca o vs ' cn< ^ e a r ^ at wc ^ e circumfpect to preuent their fub- 
 x tiltic,and engines : &alfo that we may furnifli our 
 
 a felues with fuch weapons , as are ftrong and firmc 
 
 *Ioh.iz.zi. enough to beate backe moft mightie enemies. For 
 *L«^.u.22. feeing S^.than is called the God^and prince of this 
 * i.Tet 5.8. world ", thefpirit which hath power of the ayre , a 
 roaring lyon*,&c. Thefe defcripdons tende to this 
 ende that we may vfc circumfpec~tion : that when 
 we knowe the power of our cnemie, and are on the 
 j other fide not ignorant of our owne weakenefle,we 
 
 z may flie to God for helpe, that we may attempt no- 
 thing without truftingto him. 
 
 14 And to the ende wc may be the more (tirrcd 
 
 vp to do that,the Scripture telleth vs, that there is 
 
 not one,or two,or a fewe enemiesjbut great troups 
 
 -^ which make warreagainft vs*. 
 
 ^Jlat.it'+z. I * This ought alfo to enflame vs to make conri- 
 
 1*^.8.42. nuallwarreagainitthedeuill, that our aduerfarie 
 
 r doth attempt to quench the gloric of God , doeth 
 
 2. confpire againft the kingdeme of Chrift , to ouer- 
 
 | throwe ic, and fetteth grinnes continually to work* 
 
 our wo,and to depriue vs of faluation. 
 
 16 Obtect. But he was created of God, who it 
 good. 
 
 jin. This malice and euill which we attribute to 
 
 his nature,commeth not by creation, but from cor- 
 
 r^.8.44« ruption : becaufe he flood not in the truth*. The 
 
 deuills were created Angels,but by growing out of 
 
 kindc 
 
CALVINS INSTITVTIONS.^Lrs. 1.T45 
 
 kindethcy deihoyed them fclues,and are made to 
 
 others inftruments of dcftruftion*. *2.P*/.a.4* 
 
 Q*eft. But why doth not the Scripture fct forth Ifti * 6 * 
 their fall j the caufe, manner , time, and kinde 
 thereof? , , .. 
 
 jin. It was not meete for the holy Ghofl: to feed ohoft doth 
 our curicfitie with vaine hiftories without frute. onlic teach 
 
 17 But as concerning the fight and difcotde thofethingct 
 whichwefayisbetweeneGodand Sathan,it mud w )" charc "? # 
 be fo vnderftood,that that do neuertheleflc remain pJ^J,* *'" 
 iirme , that he can do nothing vnlcfle God be wil- of the difcord 
 Jing , which appeareth by the hiftoric of lob * , A- bztwecne God 
 chab*,Saul*,and others*. s«han«n doe 
 
 1 8 And now becaufe God turneth the vncleane no^j,,,, vn i cs 
 fpirites whither he will, he doth fo temper this go- God be wil- 
 uernmet that they exercife the faithful by fighting, J ,n g. 
 
 and do ibmetimcs wound them, but theyncuero- J ' l ' 6 ^' 
 uercome them nor opprcfTe them : but as for the #t!sam!i6.'t4, 
 wicked they draw them after them hauingfubdued & 18.10. 
 them : and abufe them as bondflaues to all wicked- 1 
 
 neffe. Thereby itcommethtopafTc that the faith- *^Vf-7 8 -4?« 
 fullareknowenby this to be the children of God, 2 -**y«** Ji 
 becaufe they beare his image : and the wicked are 
 properly counted the children of Sathanby hi* i- 
 mage whereinto they are degenerate. 
 
 10 ObieEi. The deuils are nothing elfc but euill Tlje c j* Wrca 
 aftections or perturbations , which we hauefrom of God. 
 
 ©Urfleih. ihcchi'ldretl 
 
 An, Seing the vncleane fpirits arc called Angels ofdieDeuill. 
 Apoftataes*,are faid to fmne from the beginning*, ^ , 
 to haue fought with Michaellthc Archangell*, to */ < ,/, t g* 44 , 
 haue appeared before God*, it is manifeft enough *Jud 9 
 that tbey be not affections of mens minds, but ra- */»*-i.f tf- i.u 
 ther indeedc fpirites indued with vnderflanding & 
 fenfe. 
 
44 AN ABRIDGEMENT OF, 
 
 a Therefore, that in this beautifull theatre we 
 
 may take a godly delectation, and by true faith lay 
 
 hold vpon that which is behoofefull for vs to know 
 
 The hiftoty of concern j n cr God, it is verie good for vs especially to 
 
 the creation oi . i i n. ■ ri b • ri r m i- 
 
 the worli knows the hiftone or the creation of tne world.For 
 
 niuftbeknowe thereby we (hall learne that God by the power of 
 his word and Spirit did create heaucn and earth of 
 nothing : and although all things be (ubi:ct to cor- 
 ruption, yet hath he prouided that euerie kind may 
 be. kept fafe vntili the laft day. And when he had a- 
 . domed the world with moft abfolute varietie of all 
 fnrnisT* tnm S es a asan houfe repleniihed with abundance 
 tnoilW.cellenr ofhcufticldftuffc, he faihioned man after his owne 
 example of all image, and did furniQi him with fo manie and fo 
 Jhejworkcs of g rcat giftes as a moft excellent example of his 
 workes. 
 
 2 1 Neither is it to be doubted but that the Lord 
 would haue vs to be continually occupied in this 
 
 Aeodlieme- g°% meditation in beholding the frame of the 
 diution. world, that when we know and fee thofe infinite ri- 
 
 cheffe of his wifedome,iuilice,goodnefle, & power 
 in all his creatures as in mirrours,we may not onlie 
 lightly and glauncingly runne ouer them , but ftay 
 long in that cogitation, ponder the fame earneftly 
 and faithfully in our minds, andoftentimes call the 
 fame to remembrance. 
 
 22 There remaineth the other part which com- 
 * meth nearer vnto fai:b,that when we confidcr that 
 
 .. . . God hath appointed all things to our good and fal- 
 
 crcatcd°to fal- nation, and when we do alfo feejc and peiceaue in. 
 
 nation, our felues, & in fo great good things which he hath 
 
 beftowedvpon vs,his power andgrace,wedothece 
 
 and thereby rouze vp our felues to truft in him a 
 
 to call vpon him , to praife him, and to loue him, 
 
 Chap, 
 
CALVINS INSTI1VTIONS. Lib. i. 45 
 Chap. xv. 
 Of the creation of man. 
 
 I VTOwmuft wefpeakc of the creation of ma:be- The know- 
 
 1^1 caufc as we iayd m the beginning , we canot ledge of man it 
 knewe God as v/e ought to knowe him, vnleflc we double. 
 do alfo on the other fide knowe our felucs. And the 
 fame is double, to wit that wc knowe what manner 
 perfons we were created in the beginning, and in 
 what ftate v/e began to ftand after the falcf Adam. 
 Thereby it (hall appeare what wc owe to Gcd, and I 
 
 alfo what wc are able to do. z 
 
 2 Furthermore it is out ofejueftion that man Thediuifion 
 confiftethvpon foule and bcdie.And we vndeilrSd man * 
 that the effence of the foule, which is the more ex- 
 cellent part of man,is immortail and yet created. 
 
 Obtett. The foule or fpirit of man is only a breath Cf the foule» 
 or power infpiredor pourcdinto thebodie 3 which 
 notwithstanding is without effence. 
 
 jin. Seeing that fo manie excellent gifts wherin That the foule 
 mans mind excelled] do cry that feme diuine thing ^ ath a onetfij 
 is therein ingrauen, there be ib manic teitimonics c 
 not of a vamlhing breath, but of an irrmcrtall eP- 
 fencc.To what end mould Paul exhort the faithful! 
 to clcanfe thefelues frcm allfUthineffe of thcfkih 
 andof thefpirir, vnleflc he did make two partes, 
 wherein the filthinefle offinnedoth re ft* .-And alfo lXor.j.i. 
 to what ende fhou Id Feter call Chrift the paftor of 
 foules*. *i.T«. 2 .ij. 
 
 3 Why is man fayde to be created after the i- 
 magc of God? Though in the outward man appea- 
 red the glorie of God , yet ihe proper place of his 
 imageisintheioule. 
 
 Ob. ThcFathcr, Sonne & holy Ghoft did place Ofiandcr. 
 their image in ma:bicaufe thogh Ada had remained 
 
4* AN ABRIDGEMENT OF 
 
 in his firft eftate , yet mould Chrift haue become 
 man. 
 
 Jin I graunt that in the perfon of the Mediator 
 fnineth the gloric of the godhead : but howe (hall 
 the eternall Word be called the image of the Spirit 
 before whom he goeth in order? And forafmuch as 
 that fpeech, Let vs make man afcer our own image 
 or mnilitude, is comon to the perfon of the Sonne, 
 it mould follow that he is the image of him felfe. 
 
 ObieSi. Man was created onely after the forme 
 and figure of Chrift as he was man, fothat that 
 forme out of which Adam was taken,was Chrift. 
 
 •An. But the Scripture doth teach that man was 
 created in the image of God. 
 
 Obicft. Adam was created in the image of God, 
 becaufe he was like"to Chrift,who is the only image 
 ofGod. 
 How the image ^„. T nat is fubtilly to play the philofophers a- 
 jnan.° "^ bout words. In the thing there is no doutfulnes,buc 
 that man is called the image of God, becaufe he is 
 like to God. 
 
 Obiecf, Not a part of man, nor the foulc with her 
 giftcs is the image of God; but the whole Adam 
 which had his name giuenhim of the earth from 
 whence he was taken. 
 
 Jin, This is friuolous. For when the whole man 
 is called mortall , the foule is not therefore fubieft 
 to death: neither where he is called a reafonable 
 creature , it is thereby meant that the bodie hath 
 reafon. Therefore though the foule be not man, yet 
 is it no abfurd thing that he mould be called the i- 
 mage of God in refpeft of his foule. Although the 
 image of God do appertaine vnto the whole exccl- 
 Thcima*eof lencie wherein mans nature excellcth all liuing 
 Ood creatures. Furthermore by this worde is fignified 
 
 that 
 
CALVINS INSTITVTIONS. Lib. i. 47 
 that perfection of integrities wherin man was crea" 
 
 tCd * ^u I rv 1 u t Repairing ef 
 
 4 That may be more eaMie knowen by the re- nature. 
 
 paratio of corrupt nature,which we hauc by Chrift, 
 
 who is for this caufe called the fecond Adam*, be- * u £ orA f ^ 
 
 caufc he hath rcftored vs to true and perfect inte- Why Chriftis 
 
 gritic. For the endc of regeneration , is that Chrift cal1 * d ^ c fc " 
 
 mayfafhionvsagaincto the image of God: which -ihcendofre»' 
 
 is, that we may bear the image of God in true god- generation, 
 
 lineiTe, righteoufncfTe, purenelTe 5 and knowledge. 
 
 Obiett. The (lmilitude of Godconfiftethinthc 
 eouernment giuen to man : becaufe he was made 
 hcire and poflcflbr of ail things. 
 
 Jn. The image of God mufl be fought properly 
 within him and not without him:yea it is an inward 
 good thing of the foule. 
 
 Obietf. God breathed into the face of man the ™ n «£ 
 breath of life*, whecc we muft gather that the foule Seruetus. 
 did conuey into man the fubftance of God. 
 
 jin, lfthat were true it fhould followe that the Whether the 
 nature of God is not onely iubicft to chaunge and fouIe doe con * 
 pa(Tions,but alfo to ignorance,to euill concupifccce "he fubftancc 
 and to all manner vices: then which nothing can of God. 
 bemoreabfurd. 
 
 ObieEt. PauJl faith that we be the generation of An abfurditie. 
 God* . VtfZ.17.»*. 
 
 o4n. In qualirie not in fubftance: to wit inafmuch 
 as he hath indued vs with diuine gifts.For the crea- 
 tion is not a pouring of one fubftance into another, 
 but the beginning of an eflencc of nothing. 
 
 Obiccl. The fcule is giuen by God , and when it Creation. 
 departeth out of the flefh it returneth to him::her- ofian d«» 
 fore it was taken out oiJhis fubftance. 
 
 *An. As if God were not able to make vs like to 
 himfelfe by the vneftimablc power of his Spiritc, 
 
What the 
 foulc is. 
 
 The partes of 
 the foulc. 
 
 Vnderftanding 
 
 z 
 Will. 
 
 How great 
 mans excellen- 
 cy was in his 
 creation, 
 
 J 
 l 
 Elc&ion. 
 
 Tree will. 
 
 Man fell of his 
 ownc accord. 
 
 A note. 
 
 48 AN ABRIDGEMENT OF 
 
 vnlefTe Chrift {hould poure out him felffubftantiaf- 
 ly into vs. 
 
 6 And it appearethby the Scripture that the 
 foule is nothing elfc,but a fubftance without bo die, 
 and yet put into a bodie , and that it dwellcth there 
 as in anhoufe not onely that it may geue life to all 
 parts of the bodie, and make the organes or inltru- 
 ments fit and profitable fort heir aclions , but alfo 
 that it may bearc ihe chief fway in goueming mans 
 life : and not only touching the offices of the earth- 
 ly life, but alfo that k may raife vs vp to worfhippe 
 God. 
 
 7 And it hath two partes , vnderftanding and 
 will : vnderftanding diicerneth betwene obiects or 
 things fet before it, as ech of them (hall fceme meet 
 to be allowed or difalowed. Will chufeth and lol- 
 Joweth after that which the vnderftanding fayth is 
 good: or reiefteth and flieth ftom that which it 
 mifnkcth. 
 
 1 8 When man wa s firft ere ated he had all thefe 
 excellent giftes , as reafon, vnderftanding, wife- 
 dome, iudgementnot onely for the gouernmentof 
 the earthly life, but alio to clime vp euen vmo God 
 vnto eternall felicirie. Secondly that he might haue 
 election to diced the appetite, and to temper all 
 the inltrumentall motions: and fo his will mightbe 
 altogether conformable to reafon. In this perfe- 
 ction man dyd excell in freewill, whereby if he 
 would he might haue attained eternall life. For he 
 fell ontly ofhisowne accord and will. Manrecea- 
 ued indeede to be able if he would : but he had not 
 will to be able: becaufe ftedfaft perfeuerance fhould 
 haue followed this will. 
 
 Chap» 
 
CALVINS INSTITVTIONS. LiB.r. 4* 
 
 Chap, x v i. 
 That God doth cherifh & defend the wot Id which he 
 hath created by his porver,&tha he goucrnethall 
 farts therof by hitftrouidencc, 
 
 I T^ Vrthcrmore to the end we may the more ea- God is t*>e 
 
 JTfilie attaine to the knowledge of the fall of creator & «o- 
 man,it is requifite that our faith pearce higher , to "«nom- oi all 
 wit,that whom it hath learned to be the creatour of ilin 8 es * 
 al tliingSjit may alfo forthwith ga ther to be the per- 
 petuall goucrnour and preferuer therof : & that not 
 by ftirnng with an vniuerfall motion as well the 
 frame of the world as euerie particular part therof: 
 but by fu{taining > cheri(hing :> & prouidingfor euery 
 one of thole things which he hath created , euen 
 vnto the lea ft fparow. 
 
 x Therforc if a man light amog thieues,or wild 
 beafts,ifanotherwandennginthc wilderneiTc do ihingesha. 
 find a remedie for his thirft 3 another being toiled by uin^ life are 
 waues vpon the leas do come to an hauen, we muft <"bied to the 
 not afenbe all thefe thinges whether profperousor F°" ld cnceof 
 otherwife to fortune,but to the prouidence of God, v/e m ^ A c-. 
 to whom euen the hairs of our head are numbred*. ciibe nothing 
 And as for things without life 3 though euerie one of to fortune. 
 them haue naturalliehis propertie 3 yet they do not Things* ' h 
 {hew forth their force faue onely in as much as they out gj^ WK 
 are directed by the prefenthand of God: as that 
 the funnc ftood ftill two dayes at the prayer of Io- 
 fua* j and that the ihadowe thereof went backe for , r 
 Ezechias his fake*. iKixjr 20 1 1 
 
 3 The vigilant,efre£tuall, & working almightie 
 power ofGod,which doth alio wotkcotinuallyihi- The warc hf u n 
 neth more clerly thenn,fi 6 whece we gather a dou- & cfFc&uall 
 ble frutc:firil that he is offufficiet power & ability to oroni'potencie 
 do good to vs , who hath in his pofleflion heauen & of God « 
 
 E 
 
5« AN ABRIDGEMENT OF 
 
 I ' carth,and vpon whofe becke depend all creatures, 
 
 i that they may obey him : fecondly that we may 
 
 fafely reft in his protection,to whofe will and plea- 
 
 fure all thofe hurtfull things which may be feared, 
 
 arc fubie A,& by whofe power as by a bridle Sathan 
 
 is hampered together with all his furies & retinue. 
 
 Whether ther Obiect. There is in God onely a bare foreknow* 
 
 bein God only ledge. 
 
 £ barc /j rC " jin ' His prouidence worketh continually, 
 
 knowledge. obUEit His proui dence {hall not keepc a man 
 
 from turning him felfe whither he will by the free 
 power of his will. 
 
 jin. That is to make a diuifion betwecne God & 
 men: fo that God dothinfpire by his power motion 
 into man 3 whereby he may worke according to that 
 nature which is giuen him:& man doth gouerne his 
 own a&ions by voluntaiie counfelrwhich is abfurd. 
 4 Obieft. God turneth ouer and carieth about 
 the frame of the world with the parts thereof with 
 a generall motion , but he doth not direct the par- 
 ticular actions of euerie creature. * 
 An. That is to make God the gouernour of the 
 world onely in word and not in dcede } if you take 
 from him that which is the chiefeft thing , namely 
 G ° d ^h^to to mot ^ erate a ^ things,and to dired cuery thing to 
 hj^end. n ° this end by his incomprehenfible wifedome. 
 Whethcrany % ObieEl. The beginning of mouingis in the 
 thing come by power of God, but all thinges are caried either of 
 chatmcc. ^^ ownc accor( l or elfe by chaunce , whither the 
 
 inclination of nature doth enforce them. 
 Abfurdicies. ^„. «rhen the dayes which fuccede the nightes, 
 the moneths moneths 5 & years years, (hold always 
 keepe one meafure in equall proportion; fo that by 
 this meancs there mould be no place left either for 
 the fatherly fauour of God in helping his : neither 
 
 for 
 
CALVINS INSTITVTIONS. Lib.i. yi 
 
 for the iudgmentsof God in punifhing the wicked. 
 
 ObnFf. God is beneficiall enough to mankinde, 
 bccaufe he giucth the heauen and earth an ordina- 
 ry force and frrength, where by he giucth food. 
 
 jin. He doth often pronounce in the Lawe and 
 Prophets , that fo often as he watereth the earth 
 with dcwe and rainc , he guieth teftimonie of his Hmy Go , „ 
 grace and fauour: & that when he maketh the hea- retteth parti- 
 uen as braflc by his commandement,itib a fure to- eular thinges, 
 ken of his fpeciall vengeance*. !>*»/. 2 8.1 
 
 6 Alfo leremie the prophet cricth out*,I know ^rTot 4 * 
 Lord that mans way is not his, neither is it in man 
 
 to direct his goings : & Salomon iaith,The goinges 
 of man are of the Lord,and ho we mall a man order 
 his owne goings*? "Pro 2 0t y 4 
 
 Obieci. Man can do nothing without the power 
 ofGod. 
 
 jin. Power,choice 5 appointment are attributed 
 to God. 
 
 S<t*eft. Doth anie thing come by chaunce? 
 
 jin. Though a bough being broken or fro a tree Nothing by 
 do fall vpon one that pafTeth by, and do kilhim,thc chaunce - 
 Lord fayth that he hath deliueied him into the had 
 oftheflaycr*. ***iw } . 
 
 Quefi. What?do not lots fall by chaunce? 
 
 uin. God doth chalcnge to him felfe the iudge- Lotre s fall noe 
 iiienttherof. TrtT^' 
 
 7 Wherupon we will conclude that particular ' " 
 euents are tefhmonies in generall of the lingular & 
 particular prouidence of God. Whereupon Mofes Nowyndcri- 
 iaith 3 God raifed a wind in the wildernefle , that it fcth without 
 might bring to the people a multitude of birdes*. lJlc fpeciall 
 
 ObieEl. This came to palTe extraordinarily. ? Q^ idcncc of 
 ^». But yet 1 gather thcrby that there neuer ri- Ex.19.11, 
 feth anic wind, but by the fpeciall commandement 
 
 E.j 
 
Whereby is gathered that not only his generall pro- 
 uidence is of force in his creatures ,that he may c6- 
 tinue the order of nature : but that it is applied vn- 
 to a certaine and proper ende , by his wonderfull 
 counfell. 
 
 Defteuiediffc- l8 ObieB. That is the opinion of the Stoickes 
 
 rcth fr5 Gods touching deftinie. 
 
 prouidencc. ^n. They did attribute filch neccflitie to nature 
 
 and not to the will of God. 
 
 S^ucfi. Doth any thing come to paflfe by chauce? 
 Jn. Notinrcfpecl; of God,butofourfelues,who 
 are often deceaued by the euent of things. 
 
 LibXi.qat(l. ObieSl. Auguftine doth often make mention of 
 
 & tit.de Trtn.}. f u ff erance *. 
 
 ta P' 4 ' jin. He proueth that the wilof God is the chiefe 
 
 ff . and flrft caufe of all things •. becaufe nothing doeth 
 one^lth com- come to P a ^ e ^ ut ^ nis comandement or fufferace. 
 mandemenc Qt* e ft* Why doth the Scripture often make mo- 
 tion of chaunce? 
 Chanccablc ^»» Howe foeuer all things arc ordered by the 
 thinges arc of- counfell of God, yet are they fayde to be vnto vs 
 ten read of m c haunceable,becaufe the order,reafon , and necef- 
 thc Scriptures. ^ of thofe things whkh m outj do for the moft 
 
 partly hid in the counfell of God,and are not com- 
 prehended by mans opinion. 
 
 Chap. xvii. 
 Vtutts ofGodspouidence, 
 
 I T^JVrthcrmore it (hall be expedient here to note 
 
 the ende of$ Jl to what end the Scripture doth teach that all 
 
 Goddcsproui- things are ordered by God: and firft of all we muft 
 
 cc note, that we muft confider the prouidencc of God 
 
 as well for the time to come as for the time paft: fe- 
 
 t condly that it doth fo order all things , that fome- 
 
 times 
 
CALVINS INSTITVTIONS. Lib.i. Si 
 
 times it worketh by meancs,and fomtimes without i 
 
 mcanes,& fomtimes againft all meanes : laftly that z 
 
 itte\letntothisendthatGodmayihew thatheca- I z 3 
 
 reth for all mankindc : and that he doth cipecially 3 
 
 watch oucr his Church in gouerning the fame. And 4 
 
 now this muft be added moreouer,that although ei» 1 
 
 ther the fatherly fauour of God,or clfe the marpnes x 
 
 of hisiudgmet do fhine in the whole courfe of Gods 
 
 prouidece : yet are the caufes of thofe things which 
 
 fall out fometimes hidden , fo that this cogitation 
 
 creepeth into our mindes , that the affaires of men 
 
 are turned ouer and whirled about with the blinde 
 
 fway of fortune : or elfe the flefh doth prouoke vs 
 
 to murmure, as if God did make tennis bals of men 
 
 to play withall.But we (hall learne by the end,if we 
 
 will be quiet,that God hath a right eood reafon for Wc mu ■* 
 
 ,. rVi.fi &b \. r marke the end 
 
 his purpole. Therefore let vs reuerence the lecret c f things. 
 
 judgements of God. A note. 
 
 z But although the will of God be comprehen- 
 ded in the commaundements of the Lawe, the rule The law is the 
 of all iuftice and equitie ,yet we fay that his iudgc- rale ofiuflicc. 
 ments are a great de-ipth*, by which we reuerence r . 
 the other wil of God which is hidden fro vs.-wherof * a * ■? 
 Paull alfo fpeaketh , O the depth of the wifdome & 
 riches,and knowledge of God*. * Rom n 
 
 Obietl. We muft content our fclues with the Ther is inVod 
 ScriptureSjwherein the will of God is raoft fully de- a rcuealcd will 
 claredvntovs: for there is none other willin the a "S a ^ ccrcc 
 fecretcounfellofGod. wUL 
 
 An, I graunt there is but one onely will in God, 
 & yet becaufe of the imbecillitie of our wit we coff- 
 der a double will, one comprehended in the Lawe, 
 and in the Gofpe!l 3 whichis the way wherein we do j 
 
 fafely walke: and another which we can not fearch 
 out j but do reuerently adore . Mofes expreifed 
 
 E iij 
 
I 
 
 X 
 Deutr.9.19, 
 
 Touching 
 things to come 
 X 
 
 3 
 
 Touching 
 thingespaft. 
 
 Deliberations 
 touching 
 things to come 
 doc agree with 
 the prouidence 
 of God. 
 7>ro.\6.9. 
 We muft vfe 
 tneanes. 
 
 Fatalldaiigcrs. 
 
 54 AN ABRIDGEMENT OV * 
 
 both thefe in fewe wordes: hidden things belong so 
 our God : but the things which are here writte ap- 
 pertaine to you and your children*. 
 
 3 ObieSt. If God haue afligned the point and 
 verie time of our death, we can not efcape it : and 
 therforeit is vaine to vfe anic circumfpc&io. Ther- 
 fore where as one man dare not go a daungerous 
 way left he be flaine of robbers : another man fen- 
 deth for phifitians that he may prolong or help his 
 life &c. Either all thefe are vsine remedies , which 
 are vfed to corred the will of God : or elfe life and 
 death : health and fickneflc &c.are not determined 
 by his certaine decree.Moreoucr the prayers of the 
 faithfull lhaLl be difordered, or atleaft fuperfluous, 
 wherein they pray, that God will prouide for thofc 
 thinges, which he hath alreadie determined from 
 cternitie. Furthermore a cutter doth flay a good 
 fubiec"t,he hath executed the purpofeof God:fome 
 man hath committed theft or whordome, he is the 
 miniftcr of his prouidence. 
 
 4 jin. But as touching things to come, Salo* 
 mon doth eafly reconcile together the prouidence 
 of God and mans deliberations , the heart of man, 
 faith he,doth inuent his way, & the Lord dirccteth. 
 his goings*: Therefore we are not letted by the de- 
 cree of God, but that wc may prouide for our life. 
 For he which hath appointed the boundes and 
 limitcs of our life, doth alio minifter cautions & re- 
 medies for preferuing thereof. 
 
 Obiect. No daunger (hall hurt vnkfle it be fatall 
 or come by defrin:e,which cau not be preuented by 
 anie remedies. 
 
 Jn. But what if daunger be not fatal with God, 
 bicaufe he hath afligned the remedies to ouercome 
 them? 
 
 Ob.Wc 
 
CALVINS INSTITVTIONS. Lib.i. 5$ 
 
 Ob. We {hall efcape danger without anie circu- 
 fpe&ion, if it be not fatall or appointed by deftinie. 
 
 An. But the Lord doth therforc enioyne thee to 
 lake heed,becaufc he will not hauc it fatall to thee: 
 the arts and skill of taking councell and heede are Godiproni- : 
 infpircd of God,that they may feme his prouidece: «Jf« ^*™" 
 God doth hide fro vs things to come,that we (hold m cancs. 
 preuent them as thinges doubtfull. For the proui- 
 dence of God doth not alwayes {hew it felfe naked, 
 but after a fort cloathed with her meanes. 
 
 $ The euents of the time paft do altogether de- C f things pafk 
 pendvponit. 
 
 ObieEl. Therfore neither theft, nor murder, nor 
 adulteric are c6mitted,but the will of God Cometh why finnerf 
 betweene. Why ihall they be punimed then? arc punitocd. 
 
 An. That man obeyeth God , who being taught 
 by his word touching his will , dothftriueto come 
 thither whither he is called by him. Therefore cut- 
 throtes do not ferue God , but they do rather obey 
 their owne wicked luft. 
 
 ObieEl. But vnlefle he would,the theft {houldnot 
 be committed. 
 
 An. But it is not committed that he may be o- „^„5«^, 
 beyed : and yet by doing euill we ferue his iuft ordi- wc jj m 
 nance : becaufc through the infinite greatneifc of 
 his wifedome, he knoweth howe to vie euill inftru- 
 ments well,to do good. 
 
 ObieEl. Then God willeth euill. 
 
 An. Not as it is euill. For all the euill is found in 
 vs: there is nothing in him but the lawfull vfe of our 
 wickednefTe. 
 
 Ob. But God workethby thofe which are euill. 
 
 An. As ftinke in a deadcaikaflc is caufed by the A fimilitodei 
 funnebeames, and yet they them felues ftinke not: 
 To in an euill man the matter of euill is abidingc: 
 
 E iiij 
 
yrf AN ABRIDGEMENT OF 
 
 what pollution (hall God draw to him felfe if he vfe 
 
 his mmifterie at his pleafure? 
 
 6 But to the ende we may thereby gather moft 
 
 } fweete frute , let vs be affuredly perfwaded that all 
 
 ome to^afle tnm g s com e to parte by the difpofition of God,and 
 
 by the difpofi- that nothing happeneth by chauncc. Therefore let 
 
 tiun of God. vs alwayes haue an eye to him as to the principal 
 
 ^ caufe of all things:& let vs alfo behold the inferiour 
 
 All things foil caufes in their places.Secodly letvs not doubt that 
 
 S5£mS«2 thefingulerprouidence of God doth watch for bur 
 
 TfaiSyll. ' preferuation , which will fuffer nothing to come to 
 
 Zvh.z.i. paffe,but that which may turn toourgood &fafty*. 
 
 Tfal.pi.i.&e. 7 Furthermore all men are vnder his power, 
 
 whether their minds muft be wonne to good will as 
 
 *£mi$.M. of the Egyptians *: or their wickednes muft be re- 
 
 *i.Kj»g. 22.32. ftrained^as of Achab* 3 Achitcphell * &c. After this 
 
 *z.Sam. 17 6 knowledge enfueth thankfulnes of mind in the pro- 
 
 fperous fucceffe of things : in aduerfitie patience: & 
 
 incredible fecuritie againft the time to come. 
 
 lofyh. % Solofephturnedbacke his mind vnto God, 
 
 lob. the cau r e of all things hauing forgotten the iniurie 
 
 Gen.tf.%.& 50 of his brethren*. So lob doth not turnc him felf vn- 
 
 *Tob 1 21 to c ^ e Chaldeans,but doih comfort him felf on this 
 
 wife*,The Lord gaue, & the Lor d hath take away*. 
 
 9 And yet we muft not winke at the inferior cau- 
 
 T fes. So a godly man will reuerence God in benefits 
 
 Inferiour cau- rcceaued, as the principall authour , & will honour 
 
 fes ought not men as his miniftcrs. If he lulfer anie loflc either 
 
 to becontem- through negIigence,or want of skill , he will thinke 
 
 nc with him felfe that that was done by the will of God 
 
 but he will alfo impute it to him Cclt'e. In chinges to 
 
 come he willrecken it as a benefit of God , if he be 
 
 not depriued of the help of me,which he may vie to 
 
 his fafty.Therfore he will neither play the fluggard 
 
 in taking counfell,neithcr wil he be flack in craumg 
 
 their 
 
CALVIKS INSTITVTIONS. Ltb. i.l 57 
 their aidc,butycthe will principallic commend and r jb. 
 commit himfelfetothewifedome of God as did Io- 
 ab,* that by the governance therofhemay be dire- *i.Sam.io.ii, 
 £ed vnto the right markc. 
 
 10 Thence comroeth the meftimable felickie of Wearebefec 1 
 a godhe mmdc.There be innumerable eujjsj which on coeric fide 
 befctmans hfe,which threaten as many deathes:a- wltB *J«* Ui, gc«« 
 midltfo many jftraitesman mall be the moitmife- 
 
 rable of all, who being halfe dead in life doth drawe 
 
 forth a carefull & lan£>uithingbreath,euen as if hce AfinuKtudc. 
 
 had a {word continuaihe hanging ouer his necke. 
 
 11 But when that light of Gods prouidcnce 
 doth once appear to a man that is godlie, lie is new 
 not onlic acquitted of,and dclmercd from that ex- 
 treame carefulnes and feare wherewith he was op- 
 preffed before:but he is alfo cafed of all care.For he 
 vnderitandeth, that the father of heauendocthfo m * 
 containe all things in his power.doth fo gouern the * J 
 by his oniie beck,doth lb order the by his wifdome, 
 
 that nothing doth come to paifc but by his difpcll- 
 uon. 
 
 iz Obietl. Butthecounfell &purpofe of God is 
 not firme & ftable,but in changeth according to the 
 condition of inferiour things . For it repented him 
 that he had made man,* and that he had aduanced Gen f* 6 - 
 Saul vnto thekingdome,&c* 1.W15.11 , 
 
 Jin. Repentaunceisnomorc in God thenigno- Kepcncance 
 rancc,or error,or weaknes. He is not man that hee can not be ia 
 can repent.* God.; 
 
 Qte. What is meant the by the word rcpetance? »•&».» 5« 2 * 
 13 An. Eucn the fame which is ment by allother 
 formes of fpeakingjwhich defenbe God to vs after 
 the manner of men, that they may fubmit and ap- 
 plie them felues to our capacitic . For they doe 
 paint out GOD to vs , not fuche a one as hee 
 
5 8 AN ABRIDGEMENT OF 
 
 isinhimfelfc 3 butfucha oneashee is perceaued of 
 
 vs.Therefore he profecuteth with one continual] 
 
 Ko»e courfe that which he had forefecnejallowedjdecrc- 
 
 No variablenes ed,from eternitie, howfoeuer there appeare in the 
 
 in God. 
 
 lob. }.i o. 
 
 Threatmngcs 
 «re conditio- 
 nal!. 
 
 //4,14. i$* 
 
 Whether fuf. 
 
 ferancc be 
 witkoutrhc 
 nvillofGod. 
 Job. I 21. 
 
 *2.1(f».ai.io. 
 *i#r.jo.J5. 
 
 fight of men a fodaine change. 
 
 14 Neither doth the holy hiftorie 3 whenit re- 
 porteth that that deftruftion which was alreadie 
 denounced,was remitted to the men or* Niniuie:* 
 and that the life of Ezechias was prolonged after 
 thatit was told him he fhoulde die * (hew that the 
 decrees of God were abrogated. For God woulde 
 not their deitru&ion : but their amendement, thac 
 they might not be deftroyed. Therfore though the 
 denunciations doe fimply affirmc,yetneucrthclelTc 
 it appearethby the end it felfe 5 that they might con- 
 taine in themfelues notwithftanding a fecrete con- 
 dition. Let vs conclude with lefaias , The Lorde of 
 hoftes hath determined,and who fhalbe able to vn- 
 doe it ? His hande is ftretched out, and who mail 
 turne it away? 
 
 Chap, xviir. 
 That God doth ft vfe the feruice ofwicfydmen 3 and 
 doth fi turne their mindes to execute his iudge- 
 mems t that hi himfeife remained pure from alt 
 ffot. 
 
 \ O^.OOD will not euilljbut doth onlyfufTer 
 VJfthefame to be done? 
 M. Yea lob faith/ The Lorde gaue,the Lorde 
 hath taken away:as it pleafed God fois it come to. 
 pafle.Godfcntaliyngfpiriteto deceaue Achab.* 
 Nabuchadnezer is called the feruant of God, &c. 
 Therefore whatfoeucr is done it commeth from 
 
 God. 
 
 x Fur* 
 
CALVTNS INSTITVTIONS. Lil.1. J* 
 z Furthermorethe fecretc motions of the mind The motfont 
 are tamed toandfro,as itpleafethGod. * There- of thc "?£ dc 
 fore is it ti ulie faid,that God taketh thc llppe from Cod". * * 
 the true fpeakers, andwifedome from thc aged; * Pro.n.i. 
 He hardened thc heart of Pharao, * £2^.7.26*. 
 
 Obtecf. God fuffereth the reprobate to be blin- £ *-8.»$. 
 
 ded by Satan, not that he wiileth or commaundeth , 
 
 ■ lt * 3 The caufe of 
 
 An. The will of God is fet downe to be the caufc bochofliod 
 of hardening the heanyvhich doth iuftly ftrike men & alfoof nun. 
 with blindneire and madneffe 
 
 ObUcf, It is faide in another place, that Pharao 
 himfelfe did harden his ovvnc heart. 
 
 An. Thefe two agree verie well together, but in Note 
 diuersrefpects:God would haue thc heart of Pha- 
 rao :o be hardened,that his people might be deliue- 
 red with greater gloric. The will of Pharao came 
 between c,fo that he is without excufe,neither can 
 he feeke for the caufe of rhis euill any where els but 
 in himfelfe. 
 
 3 ObieSl. If nothing come to paflfevnleflc God There b 
 
 be willing,there fhalbe two comrade willes in him: two contra?» 
 bicaufe he decreeththofe things in his fecret coun- Wli l« in God. 
 feJi,which he hath openlie forbidden in his lawe. Notc> 
 
 An. Neither is God contraric to himfelf,ne yet 
 is his will changed,neither doth hefaine that he wil 
 not that which hee will: but whereas it is one'and 
 fimple in him,it appeareth to vs to be manifold,be- 
 caufe byrcafon of thc imbccilliticofour mindewe 
 doe not comprehend how he will not haue,and will 
 hauc,onc and the fame thing to be done after a di- 
 uers maner. 
 
 4 ObitEl. If Goddocnotonlievfe theferuice 
 of the wicked, but alio gouerne their counfcls and 
 aflfe&ionsjhe Ihallbe thc authour of all wickedncs: 
 
tfo AN ABRIDGEMENT OF 
 
 and therefore men arc vnworthilie condemnedif 
 they execute that which God hath decreed:becaufe 
 they obey his will. 
 
 God is not the ^ n ' ^ * s cu ^ done t0 *** tne wu *l °f God with 
 
 author of wic- hiscommandement, which dothgreatlie differ fro 
 
 kedncs. it,as appeareth by infinite examples. For although 
 
 God meant toreuengetheaduiterie of Dauidwhe 
 
 Abfolon did lie with his father wiues, * yet did hce 
 
 not commaundethe wicked fonne to commit in- 
 
 ceft. 
 
 -i.Sam.i6.ri. •£»'./?. How doe thefe things agree, that Ierobo- 
 
 The will of am reigned not by God, * and that he was appoin- 
 
 diftf m uiflied te<1 h y him to be g° ucrnour of the kingdome?* 
 from^his com- ^ n - leroboam did not reignebyGod,becaufc 
 roandement. the people could neither reuolc from the familie of 
 O/e.84. Dauid, but they muft (hake of the yoke laid vppon 
 
 ?Ofi,i}.iu thembyGod: neither yet was God robbed of his 
 libertie,but that he might by. this means punilh Sa- 
 lomons vnthankfulnes. Therefore we fee how God 
 i.jfc'a.u.i $• in not willing falfe breach of alleageance,wilyetiu« 
 ftlie (to another end) falling away:* and how in 
 one worke as well the fault of man doth 
 bewray itfelf,as theiuftice of God 
 doth appeare and fhir 
 cleerelie. 
 
THE 
 
 SECOND BOOKE 
 
 OF THE INSTITVTI- 
 
 ONOF CHRISTIAN 
 
 RELIGION. 
 
 Of the knowledge of God the Redeemer in Chrift, 
 
 which was reuealcd firfl tothe fathers vnder the 
 
 lawe,and then afterward to vs alfo in 
 
 the Gofpell. 
 
 Chap. i. 
 
 That by thtfmne and failing of^idam all man\indveat fubieft to 
 the curfc^and did degenerate from thefrfi ejtate where origitjaU 
 finnenhandeUd. 
 
 H E knowledge _. . 1 
 
 c n Pr The know- 
 
 ofourfclucscofi. ]edgc of our 
 
 ltcthin z.things: fdues confi- 
 firfl , that conli- fteth in two 
 dering what was ^ n o s ' 
 giuen vs in crea- 
 tion, and howe 
 bountifullie God 
 contynucth hys 
 grace toward vs, 
 wee may knowc 
 how great y ex- 
 cellencie of our 
 
 nature mould be/if fo be it mould cotinue found,& 
 that we may therewithal! tkinke vpon this,that wc 
 
*l 
 
 AN ABRIDGEMENT OF 
 
 Oar miferablc 
 eftateaftct the 
 fall of Adam. 
 
 The cnde of 
 the knowledge 
 of our felues. 
 The fruite of 
 thiiknowlcdge 
 is the fubmit- 
 ting of our 
 felues. 
 Ambition is 
 saturall. 
 
 Note* 
 
 The image of 
 Cod. 
 
 Infidelity the 
 firft cauie of 
 
 haue nothing of their owne,but that we hold at the 
 pleafure of another,all that which God hath befto- 
 wed vppon vs,that we may alwaiesdependevppon 
 him. Seccndiie jthat wee may call to minde our mi- 
 ferablc eftate after the fall of Adam,the perceauing 
 whcreof,maytrulie humble vs beeing confounded, 
 all glorie and confidence being throwen downe. 
 Thereby may be kindled a new defire to i'eeke God, 
 in whom euerie one of vs may recouer thofe good 
 things,whereof we are found altogether empty an d 
 Yoide. 
 
 2 The truth of God trulic requireth this know- 
 Iedge,which may both calvsfarre away from all con- 
 fidence of our own power, and may bring vs to fub- 
 miflion beeing deftitute of all matter of boaftmg, 
 Which rule we ought to keepe ,if wee will come to 
 the right marke both of being wife and alfo of do- 
 ing. 
 
 3 And becaufe all of vs are led gencrallie with 
 vaine ambiuon,neither doe we freelie confeffc the 
 miferable want of our owne powers, hoping that to 
 be enoughjifhauing proclaimed warre againft vi- 
 ces, wee indcucur with all our whole defire to doe 
 that which is honeft, weemuftconfiderdiligentlie 
 what maner perfons we were created : & what ones 
 we be at this day, that it may more eafilie appeare 
 thereby : firft 5 whatwc owe, and whatis our duetie: 
 Secondlie , howe great our ftrengthis to doe the 
 fame. 
 
 4 By that which goeth before it is euident that 
 Adam was created after the image ofGod,namely, 
 partaker of the wifedome , righteoufneffe& power 
 of God,Butwhenhe did rath erbeleeue the in tic e- 
 ments of Satan,thcn God,from whofe fubieclion he 
 fell being vnfaithfulljnot fearing the denunciation 
 
 of 
 
CALVINS INSTITVTIONS. Lib. 2. €\ 
 of fearcfull death, hee was quite (tripped out of all 
 thegiftesofGods grace:notgluttonie,butinfideJi- Man (tripped 
 tie was in him the roote of falling aw ay .Hence iflii- out of the gifts 
 cd ambition and pride, whereto vnthankfulneffe Jfe'f*". 
 was annexed.Therby the gate was fet open for am- A n m J t "£ 
 bition,which was the mother offtubbornnefTe,that Vnrhankfulnes 
 men hauing call frothemthe fear of God , might Stubborncs. 
 run headlong, whither l^plid carrie them. 
 
 % It is no maruell if all mankinde were corrupt: mi *' iU 
 that is,did degenerate from his firft eftate, and be- 
 came lubieft to the curfe through the fall of Adam, 
 feeing other natures doegrone becingaftera fort 
 deformed. This was called by the old writers,origi- ori°mal finne. 
 nail finne. Pclagius. 
 
 Ob/eft. The finne of Adam paffeth into his po-I mi tacJon _ 
 
 fteritie by imitation,not by propagation. namraK w. 
 
 jln. It is proued by teftimonies of fenpture, T/kl.15 .7. 
 that wee bring corruption with vs from our mo- *Jk£.i4.4. 
 therswombe:*Forwho can giue acleanethingof 
 that which is vncleane?* 
 
 6 .Therforethe vncleannes oftheparetsisfent 
 ouer into the children.that al without any excepti- 
 on may be polluted at their beginning.Becaufe Ada 
 
 was not only the progenitor, but alfo as it were the Adam the 
 roote of mans nature. That appeareth, firft, by the ™* e ° f maw 
 comparifon of Adam and Chrifte. * Secondlie be- ' t 
 
 caufe we are the children of wrath:* laftof all be- 7^ w .j.n 
 caufc that is flefh which is begotten of flefh.* z 3 
 
 7 ObieEi. If the infection be refident principal- ^62. j. 
 lie in the foule , then the father begetteth the *^-3-*« 
 foule. 
 
 An. The Lord committed to A dam thofegiftes Father bc^cc* 
 which he meant to beftow vpon mans nature.Ther- the foule* 
 fore when he loft them after he had receaued them 
 he loft rhem not onlie for himfelf,butfbr vs alLWho 
 
€4 AN ABRIDGEMENT OF 
 
 will {land about the conueiance of the foulr, when 
 •Note. fc ^ 2 |j { lcare t ^ ar Adam receiucd no lcife tor vs, 
 
 then for himfclfc thofe ornaments which he loft? 
 _ . . Obkti, It is not likclie that the children drawe 
 
 c agians corruption from godhe parents, feeing they ought 
 s.Cor.7. 14 rather to be fan&ified by their purenefTe.* 
 Whence rege- sin. They difcend nor of their fpirituali regene- 
 ration com- rat ion,but of the cai na% whereby commeth, gilri- 
 
 nclTe: but fancti fixation commeth fi om fupernatu* 
 
 rail grace. 
 OnVinall finne 8 Thcrfore originall fin is the heritable corrup- 
 what, tion of our nature powrcd out into all parts of the 
 
 minde,which maketh vs firftguiliie of the wrath of 
 What be the Q a ^ & thenaiterwardeitbringethfoorthinvs the 
 S2h. CS ° C C works which are called in the lcriptures the workes 
 GaL$. 19. of the flefh.* 
 
 Obiecl Thatrsthebondeof another mans finne. 
 
 For wee through the fin of Adam arc made fubiect 
 
 to the iudgement of God. 
 
 jin. We do not beare the blame of Adams fault 
 
 being innocent,but we beare the blame of our own. 
 
 For the punifhmentdidnot onlie range from him 
 We beare the v tovs,butthe infection beeiri^ dripped in fro him, is 
 blame for our refidentin vs , whereto the punifnment is due by 
 cwne fault. goodnght . 
 
 9 For all the partes of the foule were poiTefled 
 All partes of 5 * fi n ne,aftcr that Adam fell away from the foun- 
 theloulearc ■ r ■ \ r re 
 
 corrupt. tame of righteoulncilc. 
 
 Obieci. That corruption appertaineth vnto the 
 Lombard», inferior appetice,and onlie vnto theicnfualmotios: 
 Ttyn.j.xZ becaufe Paul faith that it is refidentin the flefh.* 
 
 Jin. Not proper lic,but becauleit doeth more ap- 
 pear in the flefh .Yea Paul himfelr teachcth that no- 
 thingis cleanefrothe deadUe infection thereof, ei- 
 ther in the vndcrftanding,or in the will. Which ap- 
 
 peareth 
 
CALVINS INSTITVTIONS. lib. 2. 63 
 
 pcareth more plainelic by the renuing, which com - £/^.4.1$. 
 peehendeth a perfect reforming of all the partes.* *K««Ma.» 
 
 10 Obiect. God might haue pi ouided better for ° m ' 7 ' 
 ourfaluation,if hehadpreuentcdthcfallof Adam, 
 
 Jin. Godlicmindesmuft loath fuch bold curiofi- ^EEm 
 tic. Our fall muft bee imputed to the corruption of 
 nature: which the preacher did dihgentlic note. 
 This I know that God made ma rightecus:but they 
 haue fought to thcmfelues many inuentions. * Ece&fiafi. 7.30. 
 
 11 Therforc we fay that man is corrupt through 
 
 naturail corruption, yet fuch as did notflowefrom s,nne 1S ? CCi: ~ 
 nature. For it is rather a qualitic.commgitomlome C i,mmin«from 
 other thing which happened to man,thcn afubftan- fome other 
 tiall propertie which flowed from the beginning. lhin g 
 Whereupon we conclude with Paul, * that all wee £ /* :2, J« 
 are by nature the children of wrath. 
 
 Chap. ii. 
 
 That man is norrfpoitcd offreedome ofw:il i andfHbie& 
 to miferable bandage. . 
 
 ~ , • n 1 t t •• ^ 0VV f arrC W C 
 
 I XT O W it rciteth that wee do more narrowlie be robbed. 
 
 iN difcufTe,whether we be difnoiled of all Jiber- 
 tie,fince we be brought into this bondage: & ifanie 1 
 
 pecce remain, howfarrethe force thcrof reacheth. A Caution. 
 We muftdcale wifelie here:for if wee fay that man 
 isdepriuedof allrigh:eoufne{Te,he will foorthwith 2 
 
 thereby take occafion to become fluggiih : if we af- 
 cribe to him euen but a verie little,he will ftreight- 
 way be ouerthrowen wirh rafh confidence. V ,e h lldthat 
 
 z Therefore let vsconfidcr,(feecing that we faid there be three 
 a litle before,that the powers of the fouie were pla- powers of the 
 cedintheminde and heart, asvndcrftandin^and fouleas vnder 
 will) what they both are able to doc. The Philo, ftandin & 
 
 F 
 
66 AN ABRIDGEMENT OF 
 
 fophcrs make three powers of the foule,vnder,{lan- 
 ding,fenfe, and will or appetite, and they think that 
 thereafon of mans vnderftanding isfuffichntfor 
 right government : that will is in deed prouoked by 
 fenfe vnto euill 3 but yet it hath free choifc,and that 
 it cannot be hinderedjbut thatit may folow reafon 
 as a guide:linallie that vermes and vices arein our 
 power. 
 
 3 Moreouerfome of them brake out into fuche 
 
 licentioufneflc,thar they didboaft,thatit is indeed 
 
 the girt of the Gods that wee liue : but our ownc 
 
 that wee hue well, and hclily. They erred greatlie 
 
 therein. 
 
 fteuines. 4 The EcclefonHcaUwriters,though they drew 
 
 neerertothe truth,did notwithstanding fpeake too 
 
 What free Philofophicallie touching this matter, attributing 
 
 willis. toman Freewill, which they doe commonlie define 
 
 thus.that itis a power of reafon to folow that which 
 
 is good:beingaflifted by grace ; andeuill when it 
 
 ceafeth. 
 
 $ nnd they are commonlie wont to makefubiecT: 
 to free determination indifferent things,which,doe 
 nothing appertain vnto the kingdome of God and 
 to referre true righteoufnefle vnto the fpecial grace 
 of God,and fpirituall regeneration. Therefore they 
 reckon vp a manifold will : the firft fenfitiue,the fc- 
 cond naturalise third fpirituall : they teache that 
 the two former are free for man, and that the third 
 is the worke of the holy ghoft in man. 
 
 6 Wherein they gaue too much to mans power, 
 and alfo they took too much from the grace of God 
 The grace of wn j cn cney deuidc into grace working and working 
 wo&nga^d C together By the former we will that which is good 
 working toge. eftc&uallie : the latter tolloweth the good will or 
 thcr. manandhelperhit. 
 
 7 Man 
 
CALVINS INSTITVTIONS. tii. I. <? 7 
 
 7 Man is faid to haue Freewill thus,notbccaufe Wedoeeniii 
 he hath free choife of good as well as of cuill, but willinolienoc 
 becaufc he doth cuill willinglie without conftraint. b y conftrainr. 
 That is very wcll,but to what ende was it to giuc 16 
 
 proude a title to fo fmall a matter? The fathers. 
 
 8 But and if the authorise of the fathers doe 
 mooue vs : they haue in their mouthes continu2llie 
 thiswordc, but they declare thercwithall what ac- 
 count they make of the yie thereof. 
 
 o For foroetimes they teache that man becing 
 fpoylcd of theltrength offreewi!l,doth flic to grace 
 alone .- fomctimes they fuinifhe him with weapons 
 of his owne. 
 
 io But to omit the opinions of other men,if we 
 fhall more narrpwlie feeke for the truth in con fide- 
 ring mans nature, as euery man is throwen downe 
 with the feeling of his owne calamkie,pouerty,na- 
 kednefTe, reproche, fo he hath belt profited in the 
 knowledge ofbioilelfe, Who hath b ft 
 
 1 1 Furthermore,that fhalbe true humilitie,whe profited m the 
 he doth in deed perceiue himfclfe to be fuch a one, knowledge of 
 a s hath no refuge but in humilitie. himf elfe. 
 
 1 1 But that the order of our fpeeche may pro- Truc humil,t y' 
 cecd according to that diftinction whereby we de- 
 uided mans fouie into vnderftanding and willjlet vs w , * 
 in the former place difcuile the force of vnderftan- doc by vndcr. 
 ding. (landing. 
 
 13 Wee fee what it can doe either in earthlie 
 things or in heauenlie thinges: I call thefe earthlie j z 
 thinges which appertaine not to God or his king- Earthlie thingt 
 dome, but are contained within the boundesof 
 this life : as pol]icic,gouernment of houiholde, all Hcauenly 
 manuall fcicnces , liberall artes : I call the pure thinges. 
 knowledge of God , th^ order of true righteouf- 
 nes, and the miseries of the kingdome of heauen, 
 
 Fij 
 
6« AM ABRIDGEMENT OF 
 
 heauenlie things : as alfo the knowledge of clue will 
 of God,& the rule ofordering the life according to 
 the fame.Of the former we mutt cofes thusrbecaufe 
 man is a fellowlie creature,he is bent alio by natu- 
 rall inclination to preferue that fellowlhip: & ther- 
 Whatmansvn. f orewe f ee that in the minds ofdmetherebecer- 
 doe irThcauen* tame g enera -i imprcflions of a certaine cmill hone- 
 lie chinges. ftie and order. 
 
 14 We may fee that in liberal! artcs and manu- 
 
 t alljtolearnc which there is in vs all a certaine apt- 
 
 nelTe. Moreouer wee haue a certaine flrength of 
 
 naturall force and a certaine facilitie to inuent 
 
 fome new thing in euerie art, or to amplifie & pul- 
 
 lifli. 
 
 Wehaueacer- ~j^ And yet let vs not in the meanc feafon forget 
 
 leame the arcs, that thefe are moft excellent good things of Gods 
 
 Uaturall force, fpirite, which he beftowethvpon whom hee will to 
 
 the common good of mankinde. 
 Exod.i 2.2.$* i^ For if it were requisite that the knowledge 
 35.30. which was nccefiarie for the garnilhing & framing 
 
 of the temple mould be inftilled into Befeel and O- 
 Jiab * by the fpirire of God,no maruell if itbe faide 
 that the knowledge of thofethinges which are in 
 mans life moft cxccllent(as la we and phificke) bee 
 imparted to vsbythe fpirite of God. 
 
 Queft. What fellowlhip haue the wicked with 
 the fpirite which are altogeather ftraungers from 
 God? For the fpirite of God dwelleth in the faith- 
 full alone. 
 ... r «A». Thatmuftbevnderftoodeof the fpirite of 
 ratification, fan&ification, whereby wee are confecrated to bee 
 is in the faith* temples to God himfelfe. And yet neuerthelefle, 
 full alone. he repleni{heth,moueth, quickeneth all thinges by 
 the power of the fame fpirite, and that according 
 to the propertie of euerie kinde, which he hath gi- 
 
 ucn 
 
CALVINS IMSTITVTIONS. lib.2. ^ 
 uen to it by the law of creation. 
 
 17 Obiett. But fome cxcell in quicknefTe of 
 wittc, fbme furpafle in iudgement , fome haue a 
 more nimble mynde to learne this art or that. 
 
 An, In this varictie God fettcth foorth tovs 
 his grace, lead anie man challendge to himfelfe Thegiftesof 
 as beeing his owne, that which flowcth from his Godaredeui- 
 meerc liberalise. Thereby wee fee fome markes of ^ ed# 
 the image of God remaining in man, which diftin- 
 guifh him from other creatures. 
 
 18 Nowe wee muft declare what mans rca- ^mamcin 8 ' * 
 fon doth fee, when he is come to the kingdome man. 
 
 of God, to that fpirituall fight : which confifteth 
 principallie in three thinges; to knoweGod: to 2 
 
 know his fatherlie fauour towarde vs vvherein our In (pirituall 
 faluation confifteth : and the way to frame the tni »g cs 
 life according to the rule of the law. Inthefirft x 
 
 two,& alfo properUe in the fecond,the moft wittie a 
 
 men are blinder then moles. 3 
 
 19 Iohn teacheth this moft excellence, * when , 
 hee writeth thatlife was in God from thebegin- jj' ,| 
 ning, and that life whiche was the light of men: 
 
 that this lyght (hineth in the darkneffe, and the 
 darkeneffe comprchendcth it not. It was the e- 
 fpeciall rcuclation of the father, that Peter knewc Mat.16.1y* 
 Chrift. 
 
 20 Therefore when Mofes hitteth the people 
 in the teeth with their forgctlulneife, hee noteth 
 notwithstanding therewithall , that they coulde 
 
 none otherwifebe wile in the myfteries of God, ^ eut » z 9^ 
 faue onelie through his benefice and goodnefle. 
 Thine eyes, faith hee, haue feenc thefe fignes,and J la £ v. n<lcr wi" 
 thefe huge wonders : and the Lord hath not giuen r j cs f GoA b y 
 thee an heart to vndcrftand, neither eares to hear, rcafon ofhis 
 nor eies to fee. Whereupon we do cafilie conclude, illighcning. 
 
 F iij 
 
?0 AN ABRIDGEMENT oV 
 
 thatmanhathasmuch power to vndcrftande the 
 mifteriesof God, as he ih all be illuminate by his 
 grace. 
 
 21 Qb'icB. God prouideth for this blockiihnefTe 
 or ignorance, when by rhe doctrine of his worde,he 
 direct cih mans vnderftanding thither, whither it 
 could not come wichoutaguide . 
 
 >An. Dauidhad the law wherein all wifedomc is 
 comprehended, and yet becing not therewith con- 
 TfaLnp.id, tent,he ddircth tohauehiseies opened, thathce 
 might confider the mifterics of the law. * 
 
 22 The knowledge of ordering the life aright re- 
 ordering of niaincth : though by the law of nature we can fom- 
 tbc hfc.° what difcerne good from euill, yet it (hall come to 
 
 pafTe thcrebvjthat mans minde Ijeing guiltie before 
 7Ppw.;.i4, God,may be made without excuie.* 
 
 23. Becaufe we fee thofe things which are good 
 
 &wee allow them, weefollowe the thinges which 
 
 arc worfe. 
 
 *-C#-bfr 2 4 We muft conclude with Paul,that we are not 
 
 Will. ' fitofourfeluesjto thinkc any thing of our felues,as 
 
 of our felucs.* 
 
 2? The weakenefle of mans reafonisfo great. 
 I z6 Furthermore, will, wherein the freedome of 
 
 Seci.6x.^iib.z, willftandethchieflie muft bee confidercd in diuine 
 matters and in humane matters. 
 z 27 Our will hath no power at all in diuine mat- 
 
 Tbil 2 ters.becaufe it is proper to God alone to giue both 
 
 *»** towill,andalfotoriniih. 
 
 ObieSi. Paul faith that he would good, but hee 
 cannot accomplilh it.* Thcrfore man hath of him- 
 felfe to will that which is good. 
 
 *An. Paule fpeaketh not of the naturall man , 
 but of him that is regenerate. For he addeth, I am 
 Relighted in the lawe according to the inward man ; 
 
 but 
 
CALVINS INSTIT V TI ONS. lib.i. 71 
 but I fee another lawe in my members refuting the Rom.-j^ 
 lawe of my minde.* 
 
 Chap. hi. 
 
 That there commeth nothing from the corrupt nature 
 of man,but that which is damnable. 
 I 'T-'Hereforp. it appeareth plainelieby the m J2 cor ' 
 
 A titles which thefcripturegiuethman,that he joh.i 6. 
 is corrupt in both parts :becaufehe isfaidetobee *7^m.%.6 
 flefli borne of flefh/ and the affc&ion of the flefh is 
 death. * 
 
 Obietl. The word flefh appertaineth onlie to the 
 fenfuall and not to the fupenour part of the foule. 
 
 An. Chriftes argument is otherwife, that man 
 muft be borne againejbecaufe he is flefhe/ he did loh.\.6. 
 not commaunde him to be borne againe according Regeneration 
 to his bodie 3 but according to the minde. the mind S '° 
 
 2 Therefore in vaine we doe feeke for in man ei- 
 ther integritie,or vnderftanding,or feare of God. 
 
 3 Obietl, But in all ages there hauebeenefome 
 
 which during their whole life haue been bent vnto * 
 
 vertue,hauing nature for their guide. * 
 
 Jin. Godbridelethby his grace the cuill affedi- J^ t £ auc b, ' n 
 ons of men,fo much as he feeth expedient for pre- hauinc narure* 
 feruationofthegeneralitie of things. Hereby fome for their guide 
 are kept backe with (hame , fome with feare of Why Godbri- 
 lawes, leaft they breake out into manie fortes of dI echthecuiH. 
 filthinefle. f 
 
 4 Obietl. Thedoubtisnotyetanfwered.rorwe 
 mud cither make Camillas like Catiline,or els wee 
 ihall haue an exaplcin Camillas that nature>if itbc 
 framed by diligence 3 is not quite void of goodnes. AT y, 1 
 
 Jin. The fpecial grace ofGodgaue that to the one ' mmi ' 
 which it denied to the other. Wee fee that in Saul ,, Sam.\o.6 % 
 whom God made a new man.* 
 
 F iiij 
 
71 AN ABRIDGEMENT F 
 
 The flaucry of 5" Therforebecaufe the will is holden faft bound 
 finne. by the ilauer.e of finne 3 it cannot moue it felf to that 
 
 which is good,much lclfc applie it felfe thereto.For 
 The beginning f Ufri a motion is the beginning of turning to God, 
 cTd W ^ 1C ^ ls wholie ottributed to the grace of God in 
 thefcripture, notwithstanding the will remaineth 
 which aiaketh haft vn to finne, with a moftearneffc 
 affection. This is well let downe by Bernard that ic 
 bclongeth to man to wilkto corrupt nature, towyll 
 that which is emll : to grace, to will that which is 
 good. Whereupon it followeth that men are draw- 
 en vnto euill by neceftitie of will, and yet they arc 
 not ccnitrained to commit it. 
 
 16 It appearethmore plainelieby the contrarie 
 remcdie of Gods grace,howe great the corruption 
 of our nature is. For feeing the Lord dotheof his 
 pure grace giuevs what good thing foeuerisin vs: 
 it followeth that mans mindeisinhis owne nature 
 dcuoid of all goodnefle. For that caufeit is faide, 
 that he which hath begun invs a good work,will fi- 
 nifn it vntill the day of IefusChrift.* 
 
 Obiecr, The Lord beginneth that which is good, 
 becaufe the will being of it felfe weakens holpen. 
 
 Jn. The fpirite faith otherwife, 1 will giue you, 
 faith he,a new heart : I will put a newc fpirite in the 
 midft of you : and I will take away the ftonie heart 
 out of your fieili,& I will giue you a fleihie heart, & 
 I will put my Ipi rite in the midft of you , and I will 
 make you walke in my commaundements.* 
 
 7 ObkSi. Will being turned away from good- 
 neffe by nature, is couerted by the power of God 
 alone ,but being prepared it hath an office and pare 
 in doing. 
 
 >An. Auguftine teacheth that grace goeth before 
 cuery good work, but fo that will doth accopany it, 
 
 and 
 
 ofconuafion 
 comechotGo 
 
 Note. 
 
 Wcdoceuill 
 ofnecelfKy 
 not being con- 
 fhained. 
 
 An argument 
 dravvenfrom 
 regeneration. 
 
 Tb,$.6.&i.i$ 
 
 Eu:ch.i$.i6 
 
 ^idBonifx. 
 
 cp.\o6 
 
CALVINS INSTITVTIONS. Iib. u *J% 
 
 not leade it : that it cometh after as a way ting man 
 and not as a foregoer. Therefore he attributeth no 
 prail'c of good works to mans will. 
 
 Obiett. Grace can do nothing without will, nei- 
 ther can will do anie thing without grace. 
 
 v4». As if: the will it felfe did not workc by grace, Note. 
 For the Lord prcuentetb him that is vnwilhng,that 
 he may be willing: and followeth the willing that he 
 may not will in vaine. 
 
 8 Therefore there can no will be found which Election. 
 is enclined to good faue in the elect. But the caufe } 
 
 of election muft be fought without men,whercby it Th * rC 1S no . 
 is proued, that man hath not of him felf a right will JJ^ (ju e ° 5ii c 
 but that it floweth from the fame good pleafure, i n theelcft. 
 whereby we are eled before the creation of the z 
 
 world. There is alfo another reafon, for feeing the 
 beginning of willing and doing well commeth horn p a ^ 
 faith: & faith is the gift of God : it followeth that it 
 is of mere grace, when we begin to will that wich is 
 good, being enclined and bent naturally to euill. 
 
 9 Thence come the prayers of holy men : lec 
 him encline our hart vnto him felfe/aith Solomon, 
 thatwemaykeepehiscommandemcnts*.AndDa- 
 uid befeecheth God to create a cleane heart in 
 
 Obieci. Such prayer is a figne of a godly & holy TfaL^i.iu 
 affection. 
 
 Jin. Though Dauid had alrcadie rcpetedirtpart 
 yet he compareth his former ftate with that forow- 
 full fall,which he had tried. Therefore taking vpon 
 him the perfon of a man eftraunged from God , he 
 doth for good caufes defire to haue thofe thinges 
 geucn him , which God gineth to his eleel; in re- 
 generation . Therefore bceing like to a deade 
 man , hee defireth to be created a frcihe. 
 
74 AN ABRIDGEMENT OF 
 
 A fimilicudc. Chrift teachcth that manifeftly by the fimilitude o f 
 IflkijM* a vine, where he concludeth, without me ye can 
 do nothing. 
 
 Ob'itB. The iuyce is now included in the branch, 
 and alfo force to bring forth frute , and therefore it 
 taketh no tall from the earth, or from the firft root, 
 becaufe it bringeth feme thing of her owne. 
 
 An. But Chrift meancth nothing elfe , but that 
 we be drie wood and nothing worth, when we be fe- 
 parate from him. 
 
 io Qbiecl. Godmoueth the will, but it is af- 
 terward in our choice either to obey,or to refift the 
 motion. 
 
 An. Yea he moueth it lo efFe&ually, that it rnufl: 
 needs follow. 
 
 ObitEi. Chryfoftome faith , whome he drawcth, 
 he draweth him being willing. Therefore Godrea- 
 cheth out his hand & waitetn to fee if it may pleafc 
 vs to be holpen by his helpe. 
 
 An. Such was the ftate of man whiles he flood: 
 Uh.6.tf. but after his fall , the doctrine of Chrift is true * a 
 No man commeth to me, vnleffe the Father drawc 
 him. 
 Pcrfeoerance 1 1 As touching perfcuerance it is not to be dou-» 
 is the gift o£ bted but that it ought to be counted the free gift of 
 Co<L God. 
 
 Obiecr. It is giuen according to defert , as eueric 
 man hath {hewed him felfe not vnthankefull to the 
 flrft grace: becaufe it is in our hand to chufeor re- 
 fufe grace when it is offered. 
 
 An. Godhcapethvponhisferuauntsnewe gra- 
 
 Gods hberali- ces, becaufe when he liketh the work which he hath 
 
 tic. begun in them, he findeth in them fome what wher- 
 
 thili.i 3, on to beftowe greater graces , whence that doeth 
 
 come. To him that hath fhall be giuen*. Alfo God 
 
 worketh 
 
CALVINS INS TITVTIONS. Lib. 1.75 
 worketh in vs both to will and to accomplish , after 
 his good plcafure. 
 
 Obieft. God worketh, wcworke together. Be- 
 caufc after that we hauc giuen place to the firft 
 grace, our indcuors do worke together nowewith 
 the grace following. 
 
 jin % Thatis, after we be once tamed, & brought How we 
 by the power of God to the obedience of righteouf- workc toge- 
 ncife, we go on willingly , and we are bent to follow ' 
 the working of grace, this is true. Not that man ta- 
 kethof him felfe fomewhat whereby to labour with 
 the grace of God. 
 
 12, Obictf. I haue laboured more then they all, 
 faith Paull , not ] , but the grace of God with me . 
 Therefore he laboured together with the grace of 
 God. 
 
 jin. Heafcribcth the whole praife of the labour 
 to grace alone, by that correction , It is not T , faith 
 he, which haue laboured, but the grace of God 
 which was prefentwithme. 
 
 1 3 Auguftine faith * that the grace of pei fitting 
 
 in goodnefTe was giuen to Adam,ifhc would : but it ~J^ ■ ' f!^ 
 was not graunted to him to will that he might be a- ^oie 
 ble : that it is graunted to vs both to will and alfo to 
 be able. It was the firft lrbertie to be able not to 
 finne : ours is grcater,not to be able to linnc. 
 
 14 ObieB. Will is not taken away by grace, but W | icncc t ^ e 
 iris changed from euill to good,and is holpen when oraceofperfc» 
 it is goodjlaith Auguftine. iterance com. 
 
 jin. His meaning is onely this, that man is not metn 
 fodrawen thatheiscaried as it were byoutwarde E #/*' 10 * 
 force and violence without the motion of the hart: 
 but tharhe is fo affe&ed and moucd within that he 
 obeyeth with his heart 
 
76 AN ABRIDGEMENT OF 
 
 Chap. iiii. 
 How Cod workfth in the harts of men. 
 
 iui- iTT is fufficietly proued that man is fo holde cap- 
 yg b Xtiue vnder the yoke of finne,that he canot of his 
 
 owne nature either afpire by delire , or by diligence 
 trauell to goodneffe. 
 
 jQucfl. There remaine two doubtes tobevnfol- 
 
 ded,the firft whether we finne willingly , when wc 
 
 1 are made flaues of the deuill: the feconde, whether 
 
 Two doubtes. mel! iU Wor k es wc ought to attribute anie thing to 
 
 % God- 
 
 Afimilimde. •**• As touching the firft, Auguftine compareth 
 
 The condition manswiltoanhorlethatwaitethhismaiftersplea- 
 
 et mans will, lure, God and the deuill to riders or horfemen. If 
 
 God lit vpon it he rulethk well like a skilfull rider. 
 
 But if the deuill pofTefie it, hecarieth k headlong 
 
 vnto death ouer fteep do wnc places, like a wanton 
 
 rider. So the wil followeth Sathan being bewitched 
 
 with his inchauntments. 
 
 z Bur farre other is the order of Gods working 
 Diuerfe endes i n ^ ucr ithinges. Which that it may appearc more 
 of one a&ion. plainely, let vs take the calamitie which was broghc 
 vpon lob by the Chaldees for an example. It is the 
 Lords purpofe to exercife by calamitie the patiecc 
 of his feruant: Sathan indeuoreth to driue him in- 
 to defpaire : the Chaldees ftudie contrarie to cqui- 
 tic to get gainc by that which is another mans. 
 Therfore one and the fame fact is afligned to God, 
 to S athan,& to man,but the variety in the manner 
 & end caufeth,that therein appeareth the iufticc of 
 God to be without fault, & that the wickedneflfe of 
 Sathan and manbewrayethitfelf to their ceproch. 
 libtomdell 3 Obie&, Auguftine faith that hardening and 
 ■-*-«, ' making blind doth appertaine , not to the working 
 
 of 
 
CALVINS INSTITUTIONS. Lib. 2. 77 
 of Godjbut vnto his foreknowledge. 
 
 jin. Auguftine him fclfc holdeth 5 that finnes are Lib.toatra Ipli- 
 not onely by the fuffcrance or packncc of God,but «»»««. 
 alfoby his powcr 3 that by this meanes former finnes vv,lla . nd ^ffc- 
 may be punifhed. Therefore heforcfeetheuiU 3 hc 
 hath frittered it,and he would it : which is done two 
 maner of wayes. Firft he makcth blinde hauing ta- 
 ken away his light > and makcth mens harts ftonie, 
 hauing taken away his Spirit. Secondly to execute 1 
 
 his iudgements by the minifter of his wrath Satha, 
 he doth both dired their counfells whither he will, 
 and he proucketh their willes, and ftrengtheneth 
 their endeuors. 
 
 4 After the firft way this fcemcth to be Ipokcn. * 
 He takcth away the lippe from thofe which ipeake 
 truth 3 & he taketh away reafon from the eldcrs*:ac- Zzcch.j.it. 
 cording to the latter: I will harden the hart of Pha- z 
 rao,that he may not heare you, and let the people E *^4>2i.e£*7. 
 go*. 
 
 5 Furthermore it mail appcare fufficiently e- 
 uen by one place that the miniftery of Sathan doth 
 come betwecneto pricke forward the reprobate/o 
 often as the Lord appointeth them hither or thi- 
 ther by his prouidence.Foritisoftcnfayde in Sa- 
 muell, that the euill fpirit of the Lord , or the euili 
 
 fpirit from the Lord,either caught orletgoSaull*. i.Sm.i6.i4& 
 Alio we muft adde that which Paull teacheth , that 1 8 -*° #* *99* 
 the efneacie of errour andfeducineisfentof God, 2 * ^* 3 " 9 
 that they may beleue lying,which haue not obeyed 
 the truth. 
 
 6 Hitherto we haue handeled thofe actions 
 which appertaine vnto the fpirituall life , wherein 
 
 we haue feene the weakenclte of will: letvs nowe w - n Z , 
 fee what liberrie man hath in thofe adions which noth^n^S* 
 are neither iuft of them felues 3 nor yer. corrupted dely thingcs. ' 
 
«W.bendeth 
 the wills of 
 roea. 
 
 Exo£n*5 
 
 £le6ionis not 
 
 free. 
 
 Experience. 
 
 Trt.iQ.i* 
 
 7» AN ABRIDGEMENT t>E 
 
 do rather appertainc vnto the bodily life. Surely if 
 we weigh with our own vnderftanding the admini- 
 ftrations of outward things, we fhall nothing doubc 
 that they are fo farre placed vnder mans will , but 
 if we giue eare to fo manie teftimonies which crie 
 that the Lord doth alfo gouerne our minds in thefe 
 thinges , they {hall enforce vs to make our will fub- 
 lect. to the fpeciall motion of the grace of God,who 
 did reconcile the willes of the ^Egyptians to the 
 Ifraelites, that they fhculd lend them all pretioufe 
 things*? Neither would Iacob furely haue faydeof 
 his fonne Iofeph (whom he thought to haue bene a 
 prophane Egyptian ) God graunt that you may 
 find mercie in the fight of this man*. 
 
 7 ObieSi. Thefe are particular examples , to 
 the rule whereof all things in generall ought not to 
 be reduced. 
 
 ^n They proue fufficiently that fo often as God 
 will make away for his prouidence,he doth bend & 
 turne the wills of men cuen in outward things, and 
 that their choice is notfo free, but that the will of 
 God hath power ouer the fame. Alfo dayly expe- 
 rience doth teach, that judgement doth often faile 
 euen in matters which are nothing intricate : the 
 mind faintcth euen in things that are not hard : a- 
 gaine counfell is fomtimes readie in moft hard mat- 
 ters, in daungerous matters the hart and mind get 
 the viflorie of all ftraites. Solomon interpreteth 
 that, that the eare may heare,that the eye may fee, 
 the Lord maketh both*. 
 
 8 Obiett. We muft efteeme the power of mans 
 Will by the euent of things. 
 
 Jn Yea the power whereof we fpeake muft be 
 confidered within man j and not mcafuredby the 
 outward fuccefle. 
 
 Chap* 
 
CAlVltfS INSTITVTIONS. tiB. ii ?> 
 
 Chap. v. 
 ji refutation of the obieSliom which dre wont to b§ 
 brought for the defence of Free Kill, 
 
 X T 7T 7E haue fpoken enough of the thraldomc 
 V V ofmanswiUasitmayfeeme,vnleflethey 
 which go about to carrie him headlong with a faKe 
 opinion offrecdome, did fct certaine reafons of 
 theirs againft vs, being parti/ abfurd,& partly con- i % 
 firmed by certain places of Scripture ill vnderftood 
 to the ouerthrowing of our opinion we will beatc 
 backe both engines in order. 
 
 ObieEt. If finne be of ncccflitie,it ccafeth now to of abfurdicics» 
 be finne : if it be voluntarie then it may be auoy- pelagius. 
 ded. Sinncisboth 
 
 jin, Sinne is bothofnece(Titie 3 and alfo volunta- of ncceffitic & 
 rie : becaufe men being become bondflaues of finne ° voIuntanc 
 after the fall of Adam 3 can will nothing but that 
 which is cuill. 
 
 z Vbieci, VnlefTe both vertues and alfb vices 
 proceedefrom the free election of will, it is not 
 meete that man mould either be punimed or re- Ariftotlc. 
 warded. 
 
 Jn. Thefe are not like. For we are by good right Ptmifhments^ 
 punimed, from whom the fault and biame of finne arc of dcfcrt * 
 doth flow : but rewards are of grace. So Auguftine, 
 *If thou haue thy due,thou muft be punifhed.What //,7 7^7o. 
 is done then ? God hath not repayedto theepu- R cwar j f 
 nimmentjbuthe giueth thee grace which was not grace 
 due. 
 
 3 ObieSi. If this be not the power of our will,to Note* 
 chufe good or eull,cither all thole which are parta- 
 kers of the fame nature mould be euilJ, or all of the 0»rrf^Jiom 
 fliouldbcgood. Alf2eeilib» 
 
 ^». We mould all be cuill, but itcommeth to nature» 
 
So AN ABRIDGEMENT OF 
 
 pafTe through the mercie of God that all continue 
 
 notinwickedncfle. 
 
 Queft. Whence commeth fuch a difference that 
 fomc continue vntill the end, and fome faint after 
 they haue begun to runne? 
 Perfeaeranee ^"- Perfeueranceis the gift of God. God vp- 
 thcgifcofGod holdeththe former by his power, that they may 
 notperi(h:hegiueth not like power to the latter, 
 that they may be teftimoniesof mans inconftancy. 
 
 4 ObitSi. Exhortations fhalbe made in vaine, 
 admonitions mall be fuperftuous,reprehenfions ri- 
 diculous, vnlefTe it be in the power of a iinner to o- 
 bey. 
 
 jin. No truly, for though Chrift affirme that we 
 can do nothing without him % doth he therefore 
 leflereproue thofe which did euill. without him? 
 Let vs fay with Auguftine, O man in commaunde- 
 mentlearne what thou oweft : in correction , that 
 thou haft it not through thine own faulc : in prayer 
 whence thou maift receaue that which thou wilt 
 haue. 
 
 $ ObicB. Then to what ende feme exhorta- 
 tions? 
 
 Jn. If the wicked defpife them with an obftinate 
 beart,they mail be a teftimonie againft them. 
 
 Quejl* But what can the fiJlie man do when foft- 
 neffe of heart which is nccefTaric to obedience , is 
 denied him? 
 
 An* Why doth he turne his backe , when as he 
 can afcribe the hardnelfeof his heart to none but 
 to him lelfe? But the principall profit muft be con- 
 fidered toward the faithfull , in whom as the Lord 
 worketh all things by his Spirit,fo he omitteth not 
 theinftrument of his word. 
 
 S&eft. Why are they nowe put in mind of their 
 
 dutie, 
 
 Thecaufeof 
 falling 
 
 Whether ad- 
 monitions be 
 fuperfiuous. 
 
 JJbdeccr.& 
 gra. 
 
 X 
 Note. 
 
 1 3 
 
 The fruites of 
 exhortations. 
 
 I 
 Hardnes of 
 hart muft not 
 be imputed to 
 God but 
 to men. 
 
 I 
 
 2 
 
CALVINS INSTIT VtIONS. Lib». 81 
 
 dutie,feeing they are directed by the Spirit of God? 
 why arc they ftirrcd vp by exhortations, feing they 
 can not make haft,but with the Spirit- 1 
 
 An. Oman who art thou thatprefcribcftGoda 
 Lawe. If he will haue vs to be prepared by exhorta- H ^ ^ 
 tions toreccaue grace , what canft thou backebite kcth jn thc £ ^ 
 in that difpeniation ? Godworketh two manner of \ c a 
 wayes in his ele<ft:inwardly by his Spirit : outward- z.firi.io. 
 ly by his word , which is to them a fweet fauour vn- 
 to ialuation: as it is to the reprobate the fauour of 
 death vnto death*. 
 
 6 They gather together on an toeabe many te- ^ r n . 
 itimonies of Scripture that they may oppreile vs it of Scripture, 
 not by weight, yet by number. Which that we may 1 2 2 
 the better vnderftand,we will deuide them into co- 1 .The endes of 
 mandements,promifes& threatnings.Andcoman- commande- 
 demets into thofe which require turning vnto God, mcntCS * 
 and which fpeakc fimplie of keeping the Lawe : or 
 which comand vs to cotinue in the grace receaucd. z 
 
 Letvsintrcateofallingcnerall, and then we will 3 
 
 defcend vnto the formes them felues. 
 
 Obieft. If God command thofc things which we * w hy conocr 
 can not pe. forme: If he forbid thofe things which ^Jf/™* 
 to auoide is not in our power, doth he not mocke ' . 
 
 vs ? 
 
 An. Notruly,butthiscommethtopaiTe, that 
 when we know our owne weaknefle, we (hall more 
 earnefthc embrace faith, whereby thofe thiriges 
 fnallbe gevenvs which we want. 
 7 Queft . But to whom can this feemetobee a 
 thing like to be true,that God hath appoynted a 
 lawe foi logges and {tones? 
 
 An. Neither doth anie ma go about to pcrfwadc 
 that. For neither are the wicked ftones or ftockes, 
 when being taught by the Lawe, that their luftcs 
 
 G 
 
Sz AN ABRIDGEMENT OF 
 
 Men arc not are contrary to God they are made guiltie through 
 ftoacs. their owne teftimonie: or the godly, when being 
 
 put in minde ofthrir owne weakenefle , they flieco 
 
 grace. 
 Of the forme 8 That ma ^ a PP ca re more euidently by recke- 
 of commando- ning vp the three formes of commandements. 
 racnts Obietf. The Lord commandeth ofce both in the 
 
 Lawe , and alio in the Prophetes that we be turned 
 
 vnto him. 
 
 An, And the Prophete fingeth another fong. 
 Ioe.i. 12. Turnc me O Lord and 1 {hall be turned*. For after 
 
 Ur. zm8. thou turnc dft me i iep ented. 
 
 ObhB. He commaundeth vs to circumcife the 
 foreskinne of our hart. 
 
 An. ButbyMofeshedenounceththat that cir- 
 Deut 10.16. cumcifionis made by his hand*. 
 
 ObieB. He requireth newnefTeof hart. 
 
 An. But he witnefTeth in another place that he 
 giueth it. And that which God promifeth ( as fay th 
 Auguftine)we do not by will or nature, but he doth 
 itbygrace.Thefecond kind of commaundements 
 are fimple, wherein we are commaundedto wor- 
 
 CM* 7 ^' ^ ip God and t0 obe y nis wiU : innumer a bIe pla- 
 Notc.* ces ^° w ltnc ^ c y tnat all that is his gift what righte- 
 
 a oufneire,holine{Tc, godlinefife , or pureneiTe foeuer 
 
 Of the fimple canbe had. Of the third kind, that the faithfull co- 
 commandemet tinueinthe grace of God, Paul teacheth whence 
 3 they muft fet that ftrength of conftancie , faying, 
 
 Svra«. nUIDB That whichremaineth brethren be ftrong through 
 J3rS.ij.i» the Lord*. 
 
 £/»6.6.10. 9 ObieB. Webringwithvs our owne ftrength, 
 
 Zach.i.ii. and God helpeth our wcake indcuors. Becaufe it is 
 
 fayd,Turne vnto me,and I will be turned vnto you. 
 
 An. That is I willbemercifullvntoyou.Foritis 
 
 the worke of God alone to turnc vs vnto him. 
 
 xo The 
 
CALVINS INSTITVTIONS. Ltb.i. Sj 
 
 10 The fecond order of arguments intreateth of 
 promifes. 
 
 Obiecf. Seekc good and notcuill, and yefhall 
 line * 3 &c. We are mocked if will be nor in our ier.+.t. 
 power. *Deut.2i.i, 
 
 jin. Wehaucfuchawillbythe Spirite of God. 
 Whereby ic comethto paife that piomifes are not 
 fuperfluous. 
 
 1 1 The thirde forme is concerning threate- vve will that 
 nings. which is good 
 
 ObieSi. Amalec and theChananitc are before b y«heSpirii c , 
 you, with whofefword you (hail fall, becaufe you 3 . 
 
 would not obey the Lord * . Becaufe I haue cal- fh^amTno^ 
 led you and you haue not aunfwered, I will do to Ntm.i+fi' 
 this houfe as I didtoSiIo. To what endc ferue */«rju|, 
 fuch vpbravdinges , vnleffc they had had free 
 will? 
 
 *Aru It is not in mans power, who isfubied to 
 the lordfhip offinne,to harkento the voice of God, £ Tan h .a r h not 
 which thing pi oceedeth from naturall corruption. h"kcnto°thc 
 Therefore man {hall be alwayes the fiift autliour of VO yce of God. 
 his owne deftruvftion. 
 
 Obiecf. Paull faith, quenih not the Spirit : ther- i.Tbef.ui 9 . 
 fore it is in their will to foiler the light which is of- 
 fered them. 
 
 An. This diligence commcthfrom God alone. 
 And by graunting that is applied to vs, which belo- 
 geth to God,whereupon Iohn faith , Whofoeuer is 
 ofGodhefauethhimlelfe*. i./«fr.c.i$. 
 
 ObieSi. That is, becaufe we are faued partly tho- 
 rough the power of God, and partly through our 
 owne power. 
 
 An. As if we had not this keeping from hea- 
 uen. 
 
 12 Ob, Mofes faith VThecCmandement which I 
 
 G ii 
 
«4 AN ABRIDGEMENT OF 
 
 Dcut.io.iu command thee,isinthy mouth,and in thine hearty 
 that thou maift do it. 
 
 Jin. I graunt,when the Spirit of God , whereof 
 
 we are made partakers through the Gofpell, (hall 
 
 R<mk.io.8. • i^pn^ it in our hearts. So doth Paul expound it*. 
 
 ObieSf. Paul doth violently draw thole things to 
 
 the Gofpell ,. which were ipoken concerning the 
 
 comraandeme nts alone. 
 
 Jn. If Moles fpake of the commandementcs a- 
 lonc, he purled vp the people with a moft vaine co- 
 fidence. For what other thing fhould they hauc 
 done,but haue runne headlong,if they ihould hauc 
 attempted the obferuing of the Law by their ownc 
 ftrength,as being not hard for them . 
 - 1 3 Ob. I wil go to my place faith the Lord* , vn- 
 
 y«.j.M« tHl they put in their harts, and fceke my face :ther- 
 fore the people being rorfaken of God could turne 
 vnto God of their owne nature. 
 
 Jn. By the departing of the Lord is meant the 
 What is merit remouing of prophecying : to behold what men will 
 by the rfepar- do,doth lignifie that he doth exercife them with di- 
 cing of the uer f e afft&jons for a time, keepinghim felfe elcfe, 
 and as it were diifembiing.Therfore the whole fcri- 
 ptureis againft that, that we can turne vnto God 
 without his fpirituall grace. 
 Whyourgood x 4 ObicB. Goodworkes are called ours: and we 
 works arc cal- are faydno lelTe to do that which is holy & accep- 
 Icd ours. table to the Lord, then to commitfinnc. But and if 
 
 ilnnebeworthely imputed to vs , fur ely there mull 
 fomewhat in righteoufneife be nffigned to vs. 
 Note. jin . We call it our brcad,which we befeech God 
 
 to geue vs. 
 
 O'okB. The Scripture doeth often arfirme that 
 we our fcluesdo worlhip God, keepe righteoufe- 
 ncfle , and obey the Law ; how (hould thefc things 
 
 fee 
 
CALVINS INSTITVTIONS. Lib.2. 1$ 
 be attributed to vs , vnlcflc there were a certaine 
 communicating of our induftrie with the power of 
 God. 
 
 An, The Sainctes obferue rightcoufnerfe ,when 
 they do willingly followe the Spirit which drawcth 
 them. For when God ere&cth his kingdome in the, 
 he bridleth their wil by his 5pirit,that it may not be . 
 
 cariedwith wandering lufts,that it may be enclined do * ^woA 
 vnto holinefle : leaft itfaint,he confirmeth it by the ]y follow the 
 power of his Spirit. Spirit which 
 
 1 $ Furthermore though all that goodnes which draweih them, 
 is in the wil,doth proceed from the mere inftincl of To w jjjt is - m vs 
 the Spirit , yet becaufe to will is in vs naturallie, we naturally. 
 are not without caufe fayd to do thofe thinges, the 
 praifc wherof God doth by good right chalenge to 
 himfelfe. Firft becaufe that is ours which he wor- 
 keth in vs, fo that we do not vnderftand it to be of 1 
 our felues. Secondly becaufe it is our ftudie and in- a. 
 
 duftrie which is directed to good. 
 
 16 ObieEi. It was faidto Cain:His appetite (hall 
 be vnder thee,& thou fhalt raigne ouer him.There- 
 fore it is cuident that there (hold not be in his mind 
 fuch force of finne as mould get the vpper haud , if 
 he woulcHabour in taming it. 
 
 An, That was lpoken concerning Abel.For God x 
 
 in that place reproueth the enuie which Cain had 
 conceaued againft his brother,& alfo his vnthank- 2 
 
 fulnesjin thathe could not abide his brother thogh A graunt. 
 he were fubieft to him. But let itbefo, let God l 
 
 fpeake of finne. He doth either promife that which 
 he denounceth, or elfe he commaundeth. If he 
 commaunde, it doeth not followe that he can ful- 
 fill the commaundement . Ifhee promife that a 
 Caine (hall haue the vpper hande, where is the 
 fulfilling of the promife , feeing he funke downc 
 
 Giij 
 
26 AN ABRIDGEMENT OF 
 
 vnder Hnne , ouer which he ought to haue borne 
 rule? 
 
 Obiccf. It includetha fee ret condition, as if he 
 fhould fay, thathe fhould. haue the vi&orie if he 
 would ftnue. 
 
 An. Therefore it iliall be a commanding fpeech 
 if this dominion be referred vntoimne , wherein is 
 defined not what we are able to do , but what we 
 ought to do. 
 
 17 Ohkcf. The Apoftle faith, that faluationis 
 
 not of him that willeth or of him that runneth , but 
 
 of God that hath mercie. Therefore there is ibme- 
 
 what in the will andirideuor,which being holpen by 
 
 mercie,doth not want proiperous fuccefl*. 
 
 j^rjt.^.i ^ n Wewi!l,andwerumie,butnor asitbecom- 
 
 meth : therefore we haue recourfe vnto the mercie 
 
 ot God. It is fo expounded in another place*. And 
 
 *Epi/Lio7 Augufline alfo doth fo expound it. 
 
 ad vitaltm Obieti. Paull callcth me Gods fellow laborers \ 
 
 *i-C or 'l'9 An. That is rcftrained vnto the minifters alone. 
 
 And he cailcth thole fellow labourers , not which 
 
 Howwcworkc bring anie thing of thcmfelue^burbecauie God v- 
 
 together. f e th their mduitry 3 after that he hath majk them fit 
 
 and hath furnifhed them with neceffarife gifts. 
 E*lefiaft.i$ 14 18 Obiefif. Before man is fetlife& death, good 
 andeuill*. 
 
 A». Thatis vnderftood of the creation of man, 
 
 19 Queft What meaneth the parable of the tra- 
 
 uellcr , whome the robbers did caft out in the way 
 
 halfe dead, faueonely that man is not (blamed by 
 
 finne,bur. that h 2 keepeth ftill fome remnants of his 
 
 former good things? 
 
 The vfe of Al- An. Allegories muft not proceede beyonde the 
 
 !egones. ru Je of the Scripture.But in that place mans ftregth 
 
 is not handled. Furthermore the word of the Lord 
 
 doth 
 
CALVINS INSTIT VTIONS. Ltn.i. 87 
 
 doth teach that manis quite dead , as concerning 
 
 the refpcA ofbleffed life*. Therefore let the trueth Eph.z$.&$ 
 
 remainefure and certainetovs, that the mind is Co 14 
 
 eftranged from God that it conceaucth and goeth 
 
 about nothing but that which is wicked: that the T ^ cconc ^°- 
 
 hart is fo beimeared with thepoifonoffinnc,thatit 
 
 can breath out nothing buc corrupt ftinch. 
 
 Chap. vi. 
 
 That man being loft muflfeekj redem- 
 ption in Chrift, 
 
 I Q Eeing all mankind is pertfhed in the perfon of 
 
 O Adam,and is fallen from life to death, all that 
 whole knowled ge of the Creatour Ihould be vnpro- 
 fitable,vnlefTe faith alfo mould fuccecd , fetting be- 
 fore vs God to be our father in Chrift. Therfore wc 
 muft come to that of Paul*, Becaufe rhe world tho- 
 rough wifedome knewe not God in the wifdome of 
 God,it plcafed God through the foolilhnes of prea- 
 ching to faue thofc that beleeue.lt is etemallhfe to 
 know the Father,& Iefus Chrift who he hath fent* . i.£r. t.i 1 
 
 ObitEl. The faying of Chrift muft be reftraincd **+**& 
 vnto the preaching of the Gofpell. 
 
 An. That reafon was common in all ages & na- 
 tions , that they which are pronounced to be the CJm |* the rC# 
 children of wrath,and accurfed,cannot pleafe God 
 without a reconciler. 
 
 z And therefore God did neuer fhew him felfc 
 fauorable to the old people,neither did he euer put 
 them in hope ofgrace,withcut the Mediator. The 
 blerTed&happiecftateofthe Church was alwayes N 0grace w ith 
 grounded in the perfon of Chrift. out the medi*- 
 
 3 Becaufe both the firft adoption of the elect tour. 
 people,and the prcferuationof the Church, the de- 
 
 G iiij 
 
88 AN ABRIDGEMENT OF 
 
 j t liuerance thcreofin daunger , and the gathering of 
 
 , i t together after it was fcattered did alwayes depcd 
 
 4 vpon the grace ot the Mediatonneither was all the 
 
 hope of the godly tuer repofed anie where elfe but 
 
 Gal.$.i6. in thrift*. 
 
 4 For that caufe God would haue thelcwes to 
 
 be inftructed with mame prophecies , that to feekc 
 
 for their deliuerance, they might turne their eyes 
 
 diredly vnto Chrifh Neither could ( howe fo euer 
 
 they had filthily degenerate) the remembraunce of 
 
 that principl : be at any time quite abolimed , that 
 
 God would be the dcliuerer of his Church by the 
 
 A principle hand of Chriftjas he had promifed Dauid: and that 
 
 moft nccefiary by this meanes onely the couenant fhould be fiime 
 
 whereby God had adopted his children : hence 
 
 came the fong of the childre,Ofianna to the fonne 
 
 Mat.ii.9. ofDauid*. 
 
 Chap, v i i. 
 That the Larce tvas ginrn not to holde pill -he eldi 
 people in it 5 but to nouvifh hope of faluation in 
 Chuft vntillhvi comming. 
 
 Why the Law i T 7T 7Emay gather by that which goeth be- 
 
 «vas gtuen. V Y f orc tnat j ne Lawc was giuen therefore, 
 
 removes isri- c ^ at lt ni ig nt ^ C ^P C &®fr mindes way ting vntill the 
 
 diculous with- comrmngof Chrift.Thatappcarethby thcremem- 
 
 oufChrift. brance of the couenat often repeated, by the cere- 
 
 monies,facrifices 5 wa{hings, the ende of adoption, 
 
 and the right of the priefthood , the vfe whereof 
 
 Should be ridiculous without Chrift. 
 
 2, The fame may be cocluded out of that prince- 
 ly dignitie which was erecled in the familie of Da- 
 uid,and alfo out of the verie morall Lawe: which as 
 Paul wirnefleth, was as it were a fchoolemaifter to 
 lead the lewes ynto Chrift, who is called the end of 
 
 the 
 
CALVINS INSTITVTIONS. Ut.i. %9 
 thelawtofaluation tocucriconc thatbclecueth.* *•*• ?• 4» 5» 
 
 3 Otherwife theperfe&obferuingofthelawe 6-7«8« 
 were neceifary that we might be acceptable to god, Gj l>lM' 
 & that we might obtaine ctcrnalllifc.For the Lord 
 abhorreth all vnrighteoufneflc. Therefore feeing 
 
 that fuch perfect obferuing of the lawc doth paflc Thecnd]ofthc 
 our ftrength, all hope of faluation becing cutoff, law « 
 death doth aifuredlic hang ouer ourheades. Ther- 
 fore being throwen downe through it by our owne 
 miferic,we are ftirred vp to craue pardon. 
 
 4 Obiefl. The Lorde moulde mockevs,if he 
 fhouldc make a(howe of felicitie,whereas in the 
 meane feafon the entrance therunto is fhut againft 
 vs. 
 
 Jn. Though the promifes of the lawebe condi- Conditional! 
 tionall,and depend vpon the perfeft obedience of pr©mifcs. 
 the law, which can be founde no wherc,yet they are 
 notgiueninvaine.Forby thismcanes it commeth 
 to pane that we haucrecourfe vnto Chrift,who not 
 refuting our obediencebeingbuthalfeperfec~t,and ch "^ ,soa * 
 pardoninge that whiche is wanting of pcrfed V 
 
 fulfilling,he makcth vs to reap the fru t of the pro- 
 mifes of the law,as if we our felues had fulfilled the 
 condition. 
 
 ? And itappeareththat the obferuing of the The obferuing 
 law is vnpoflible. For no man hath euer attained °f the law is 
 vnto the perfect marke of loue^there is none in who vn P°^blc. 
 concupifcence is not found. 7>(k7ft 
 
 ObieEt. WemoulddoGodiniurie,ifweeihoulde Gal i.io.&.l.f 
 fay,that he commaundeth more then the faithfull 
 are able to perfourmc through his grace. 
 
 uin. God could if he would exalt man vnto an- 
 gelicall purenetTe, but he neither hath done it, nei- 
 ther will he doe it:becaufe he hath faid orherwifc in 
 thefcripture. 
 
9o AN ABRIDGEMENT OF 
 
 The vfe of the & But to the end the whole matter may appeare 
 
 moral 1 law h moreplainlie, let vs brieflie gather in a fhort order 
 
 three fold t he office and vfe of the moral] law ( as they call it.) 
 
 And it is contained in three poinces : the tirft,that 
 
 when it fheweth the righteoufheffe of God, it con- 
 
 I demneth euerie man of his owne vnrighteouf- 
 
 Kom.7.7. nefle.* 
 
 Aiirrilitude. 7 For the law is like to a looking glafTc, wherein 
 
 1 2 wee behold our weaknes, and by reafon of this our 
 
 iniquitiedaftof all, by reafon of both the curfe.^ 
 
 3 This is the end whereto the faying of the Apoftle 
 
 3fc».$.ao. tendeth,thatby the lawe commeth the knowledge 
 
 of finne* 
 
 8 And whereas the iniquitie and condemnati* 
 on of vs all is fealed by the tettimonie of the law, it 
 is not dene therefore that wc may finkc down tho- 
 rowe difpaire, but thar euerie mouth may bee flop- 
 ped, and that all the world may become bounde 
 
 ^'^•"vntoGod.* 
 
 9 Furthermore,though this office of the law do 
 The vfe of the properlie appertaine vnto the faithfull, that beeing 
 law toward the conuift of their owne infirmirie, they may feckme- 
 wicked, dicineinChrift :yet it fhallbe common to the wic- 
 ked alfo,that they- may be made without excufe be- 
 fore God. 
 
 1 10 The feconde office of the lawe, is,that they 
 
 which are touched v/ith no care of that which is 
 iuft and right,vnlefle they be inforced, may, when 
 they heare the fharp threatnings in it ,be compelled 
 
 tu. r t. i:«- atleaft withfeare of punilhment, as with a bridle 
 
 The fcnooling . , . . . , * » 
 
 of the law to hold their hands, that they powre not out wan- 
 tonlie their frowa rdneffe: yea fuch fchooling is not 
 vnproficable euen for the children of God, folong 
 as they waxe wanton through the follie of their 
 flefh,bef.ore calling, being defiitute of the fpirite of 
 
 fan- 
 
CALVINS i;S,S;TITV|TIONS. Lr*.i. 9 * 
 fan&ification. 
 
 ii Vnto that is applied that which Paul faicth, 
 that thclawc was to the Icwes a fchoolcmaftcr to r , 
 
 chrift* G ' u% -* 
 
 1 2 The third which is alfo the principal vfe,hath 
 place toward the faiihfulljfiiit that they may da) lie $ 
 
 more aifuredlie knowe what the will of God is, 
 whereto they indcuour.Secondlie that by continu- ^ feo "heIatv, 
 all meditating thereupon they may beftirrcd vp to 
 obediencc,they may be ftrengthened in him,and be 
 drawne backe from the flipperic way of cTftendmg. 
 13 Obhft. It is not agreeable to chrifrians to frick 
 to the doctrine of the law,which containeth the ad- 
 miniftration of death. 
 
 Jn. Suche an opinion is profane: for Mofes tea- 
 cheth excellence. * that the lawe which with (in- 
 ner* ingendcreth death, is vnto the faints a rule of 
 good life. - Deut.jt.+g. 
 
 14 ObieSi. The lawe is abrogated to the faith- The law » * 
 full. rule of good 
 
 *An. Not that it doth no more commaunde that 
 which is right,but onlie that it may not condemne 
 and deftroy them by ternfiyng and confounding 
 their confeiences. Neither came Chrift tp abolifh, „ 
 but to fulfill the law.* 5 ' 17 
 
 if And whereas Paul auoucheth that the law is 
 abrogated,hefp:akethof the curfe,which doth not 
 belong to inftru&ion,but to therorce of binding the 
 confeience. 
 
 1 6 There is another refpeft to be had of the ce- 
 remonies,wmch were abrogate not id efFed,buc on- Tk? Ceremo. 
 lie in vfe. And whereas Chrift made an end of the, ! ™ f 4b ^°| ate 
 it doth fo little diminifh the holmes of them, that butin vfc 
 itmaketh the fame more glorious.Therefore Paule £0/3.17, * 
 proueth that they were fhadowes,the bodie wherof 
 
9 t AN ABRIDGEMENT OF 
 
 wc hauc in Chrift.* 
 
 17 For thsy were nothing els but certainefo- 
 lemneinftruments,toteftifie ourgiltineffeand vn- 
 cleannefTc,which feeing Chrift hath taken away by 
 his dcath,he is vnworthilic faid to haue cancelled 
 andfaftened to the crofle the hande writing tha* 
 was againft vs. 
 
 Chap. tin. 
 . The expoftion of the moraUUwe. 
 1 TT {hill better appeare by the expofidon of the 
 1 Atencommandemcntsofthelaw: firft, that the 
 
 worfhipofGodisyetinforce : Secondlie,tfaatthe 
 Iewes did not onliclearne godlines out of the fame 
 but that they were alfo brought to Chrift the medi- 
 ***** ^f tca " a*our as it were by force.For it will euidenthe teach 
 knowledge of vs the knowledge of God,& alfoofcurfelues. And 
 God and°of the law is double, naturall whereby wee doe fcarcc 
 •ur fdues flendci lie taft what worft.ip is acceptable to God: 
 the other written,which doth more cerrainelie te- 
 ftifie that which is more obfeure in the lawc natu- 
 rall. 
 ~j. . 2 Now we may readily vnderiland what we owe 
 
 double. toGod,namelieglorie, reuercnce,loue,andfeare. 
 
 1 Secondlie,what pleafeih him, namely, vprightnefie 
 
 1 and iuftice,and that he hareth iniquitie . 
 
 What we owe 3 When we are come thus farre by the doctrine 
 to God. of the law, the we will come down to our felues,ha- 
 
 z uing the fame for our teachenwhencewe may learn 
 
 1 two things: firft,that comparing the righteoufneffe 
 
 atolc t* W <1 arC °^ c ^ c * a w w "^ ou r ^ e > wc arc *" rom an ^ wer * n S 
 the will of God , fecondlie that considering our 
 
 Humilitie is ftrength,we (hall find it to be nothing to the fulfil- 
 
 thc way vnto ling of the law.Hence commeth humilitie & cafting 
 
 Chrift. down 3 which ftiall turne vs vnto the mercy of God. 
 
 4 Bui 
 
CALVINS INSTITUTIONS. If». 1. 9? 
 
 4 But the Lorcibcing not content to haue procu- t 
 
 red a reuerence of his righteoufneflc, added pro- why promife» 
 inifcs,thatwe might be allured by the onliebeautie were added, 
 of goodnefTe,and with the fwectnefle of rewards,* a 
 
 he added alfo threatnings 5 thatwe might hatevn- J^" c 2 inge,# 
 righteou facile, which he abhorreth** f^!i8.4. 
 
 ? And therefore he applied all parts of the law *Lew't.i6^ 
 vnto his wil that we may know that nothing is more £«tf.a8.t 
 acceptable to him then obedience: that the waton- 
 nefle of our mind may notbemoued with anierca- Obedience la 
 fons,to adde or diminiih any thing.* ble^God?" 
 
 6 But before we goe any further,wc muft confi- D eU t.i 2.5 2." 
 der three thi ngs in the law:firft,thatmaiis life is in- 
 formed and framed not onlie vnto outwarde hone- Three thinges 
 {ticjbut alfo vnto the inward &fpirituall righteouf- to beobferued 
 nefTe:becaufc the lawgiucr is fpirituall * in ** Iavv 
 
 7 Thcrforchcpronounceththatthevnchaitbe- * 
 holding of a woman is whoredom : he teftifieth that 
 
 they are murderer s,whofoeuer they be which (hall 
 
 hate their brethren:he makcththemgiltieof iudge- JW4/.5 .21.24. 
 
 ment which haue but conccaued anger in their 43. 
 
 minde:he maketh them to be in daunger of a coun- 
 
 cell which by murmuring and fretting haue (hewed 
 
 fome token of an offended minde: giltie of hell fire 
 
 which haue broken out into fharpe anger by railing 
 
 and euill fpeaking. 
 
 8 Secondlie that there is alwaies more in the 
 commandements and inhibitions then is expreffed 
 in wordes.Thercfore where good is commaunded, 
 euiil is forbidden,and contrariwife. 
 
 9 Therefore in this commaundement, Thou 
 (halt not kill, though common fenfe confider none 
 other thing, but that wee muft abftaine from all 
 hurt doing, and from all defire to doe hurt 5 yet this 
 is furthermore contained therein,that we help our 
 
WhytHit 
 which is worft 
 is forbidden 
 in the law 
 
 I z 
 
 The fit ft tabic. 
 
 Theexpofition 
 of the law. 
 
 j.Power. 
 
 j.Promife. 
 
 3. A benefice. 
 
 1*41.33. 
 
 neighbours life by fuch helpes we be able. 
 
 10. S^ueft, WhydidGodthus,asitwerebyhalfe 
 commaundcmcnts,by Synecdoches rather fignifie 
 what he would haue done,then eyprefTe the fame? 
 
 j*n. Becauie flefh doth alwaies leek to waili away 
 the filthinefTe of finnes,and tocoucrit with goodly 
 (hewesjhe fee downe that which was the very worft 
 in euerie kinde of tranfgrcfiio,atthe hearing wher- 
 of the vcrielenfe might be afraid. 
 
 1 1 Thirdlie we muft confider the diuifion of the 
 law into two tables: the former appertained! vnto 
 the worfhip of God : the latter afligneth the duties 
 of loue towarde the neighbour. 
 
 1 % The firft table containeth four commaunde- 
 ments: the fecond fixe. 
 
 13 And becaufe the firft thing to be regarded in 
 making lawe?,is,that they be not broken or abroga- 
 ted t hrough contempt, God prouideth in the pro- 
 heme or beginning, that the maieftie of the laws 
 may not come in contempt, and that by three argu- 
 ments : firft, hee chaliengeth to himfelfe the power 
 and right of the gouernment, that he may bind the 
 people with neceftitie to obey, faying, I am the 
 Lord. Secondlie, hee fetteth downe the promife of 
 grace,and profeueth himfelfe to be the God of his 
 church. Furthermo^hemakethmentionofa be- 
 nefite,wherein he reproueth the Iewcs of vnthank- 
 fulnefte,vnlefte they anfwere his goodnes. 
 
 14 After that he hath fhewed that he is fuche a 
 one as hath authoritie to commaunde , leaft hee 
 feeme to drawe onelie by neceflitic,he doth alfo al- 
 lure by fweetnefTe, by pronouncing that he is the 
 God of his church:for vnder this fpeech is packed a 
 mutuall relation,which is contained in the promife, 
 1 will be their God,and they fhalbe my people.* 
 
 1 j The 
 
CALVINS INSTITVTIONS. Lib. t. 9S 
 15 The reheating of the benefice doth follower 
 which ought to be of fo much more force to mouc 
 vsjthe more deteftable the offence of Ynthankeful- 
 neffe is euen among men. He did indeed put Ifrael 
 inmindeat that time ofabenefite which wasfrcm, 
 but yet being fuch as that for the wonderfull great- 
 nefle thereof it ought to be remembred for cucr,& 
 alfo to be of force among their pofteritie. 
 TkefirflCommmandemer.t, 
 16 The authorise of the law being grounded, he Theende. 
 giueth the fit ft commaundement,that wee haue no 
 ftrange Gods before his face : the end of the com- 
 mademet is,that the Lord alone will haue the pre- 
 heminence amog his people.That this may be done vveowefowre 
 hecommaundetnthat vngodlineffe and fupeiftiti- things to God. 
 on,wherby theglorie of his Godheadis diminifhed, 
 or darkened,be far from vs. And though the things «.Adoration, 
 which wee owe vnto God be infinite , yet they may ^Confidence. 
 be referred vnto foure heads and that not vnfitlie: '.Thankcsee* 
 namely adoration, confidence, inuocation, thankf- uing. 
 giuing. 
 
 i.ComnanAtmtnu 
 
 17 The end of the feconde commaundementis, 
 
 that he will not haue his worfhip profaned by fu- Thecndc 
 perftitious rites : fuch as idolatrie is. And there bee 
 two partes of the commandement, the former bri- 
 deleth our liccntioufnefTe, that we make not God 1,Partw ' 
 fubieft to our fenfes,or reprefet him by anie (hape: 
 the fecond'forbiddeth that wee worfhip no images 
 for religions fake. 
 
 18 To the end he may induce vs to this, he fet- 
 teth out his power,which he will not fuffer to bee a- 
 bated.Secondlie,he calleth himfelfe ielous,bccaufc 
 he can abide no partner. Third lie, hee auoucheth 
 
 that he will bee arcuergerof his glorie vppon the * 
 
IS AN ABRIDGEMENT OJF 
 
 children,the childrerts children, die children* chil- 
 4 dtens children,ifwe geuc the worfhip of his God- 
 
 head to anie other. Fourthlie he promifeth mercie 
 to the true keepers of the commandement. 
 
 Codceuengeth 19 ObieSl. To puniih an innocent for another 
 
 his glorie vpon nians f au ] t ; s aeainft right, and the worde of God 
 
 the fourth himfelfe * 
 
 generation. „ * . . . r . _ , . . 
 
 £z*cb.i$.io* ^ n ' There is no vnnghteoulnes m God,neither 
 doeth hee fuffer the fonne to beare the iniquitie of 
 his father, but hee is punifhcd for his owne of* 
 fence. 
 
 20 For if the vifitationbe fulmled,when God ta- 
 
 EUCF fh Tf IS k etn awa ^ & race anc * ox ^ Qr ne ^P es evaluation from 
 jKwneiiri- ' a fe mi lie,m that that the children being made blind 
 ^uiiie. snd forfaken of the Lorde doc walk in their fathers 
 
 footelteps,they beare the curfe of their fathers wie- 
 kedneffe :fo thatliuingwickedlie, they are by the 
 iuft iudgement of God punifhed , not for other 
 mens offences, but for their owne iniquitie. 
 2, 1 On the otherfide is offered the promife tou- 
 The promife chingthe fpreading abroade of mercie vnto a thou- 
 fand generations, whence thefaithfull haue an ex- 
 cellent comfort. 
 
 %. Commandement, 
 
 Three thinges 1Z \\r ee m uft diligentlie note three thinges in 
 
 to be obferucd tne third : firft,tha t whatfoeuer the minde concea- 
 
 1 ueth or the tongue vttereth concerning God, ic 
 
 doe tafte of his excellencie : Secondlie, that we do 
 
 notrafhlieabufe hisholie worde and reuerentmi- 
 
 fteries 5 either to ambition, orcouetoufnefle, or for 
 
 3 our owne follie. Laft of all that we doe not (launder 
 
 nor backbite his workes,but that we ipeake of them 
 
 with titles of wifedome, nghteoufnelTe,and good- 
 
 nefle. 
 
 »3 Fur- 
 
CALVINS INSTIT VTIONS. IiB.2. 97 
 23 Furthermore , an oath is a calling of God to Whit an oth is 
 Vvitneffe to continue the truth of our fpeech: which 
 by manyplacesoffcripturcisproouedtobea kinde I f a -' l 9>ri'&6$ 
 ofthe worihipofGod/ In which refpcd rheLorde J?^^* ** 
 is verie angrie with thofc which Iweare by fhaungc &*&!.;.' 
 Gods.* 
 
 24 And the name of God is profaned three v/aies: 
 firft,when men fwearc falfne by it:for what remai- * 
 
 neth to the Lord whe he tnalbe robbed of his truth : 7J 1 VJ amc °f 
 when heeismade the approuercf that whicheis ncdthrce° *" 
 falfc.* wayes. 
 
 2? Secondlic, whenitisvfedin true, but fuper- i 
 
 fluous oathes : for an oath is not permitted butfor La&*9*t* 2. 
 necefliticsfake,whenwemufthaue regard eyther Io f-7' l 9* 
 of religion or ofloue. Laft of all we fiinne ifm Gods 
 place by manifeft impietie, wee put faints or other 3 
 
 creatures, when wee take an oath: becaufe by this 
 meanes we conuekh to them the eloiie of the Rod- £*°*-*i'M» 
 head/ * *5*;i. 
 
 26 Obietf. Chrift his inhibition is general,fweare *.Mat.]' tl A m 
 not at all. 
 
 An. Chrift is not contra rie tothefather:buthe 
 corre&eth the abufe of the Pharifes,which did fuf- 
 fer oathsjfo they were not f alfe or the name of god The error of 
 were notvfed: yea he doth alfo forbid fuperfluous thcPharifce*. 
 oaths, & fuch as were oblique, and which arc made 
 by the name of creatures. 
 
 27 Therefore let vs conclude that oathes arc 
 lawfull(feeing Chrift & his difciples didfwear)and 
 that not only publike oathes before the magistrate, 
 
 but alio priuate. So Abraham, * Iacob , * Booz,* Ge>un.%A, 
 Abdias/ did Iweare. ^«.jx.j'j. 
 
 ^Commandement. *Rutb j.13. 
 
 28 Theendof the comandement is, that being lm N n fr l **io* 
 dead to our ownc affections & workes, wee {hinkc 
 
 H 
 
$ t AN ABRIDGEMENT OF 
 
 vpon thckingdome of God,and that we be exerci- 
 fed by thofe waies and meanes which hee hath ap- 
 pointed vnto that meditation. Touching this wee 
 Three thinges niufr cofider three things; fiift 5 vnder the reft of the 
 ud? e C ° feuenthday is figured to the people of Ifrael the 
 
 fpirituall reft, whereby the faithrv 11 keepe holiday 
 from their owneworkes, that God may worke in 
 f f . n them. Secondhe he woulde haue a fet day, where- 
 reft. ^ m in they may'come together to hearethelaw, and do 
 the ceremonies. Thirdlie for feruats fakes that they 
 i might reft from their labour. 
 
 The hearing 29 Notwithstanding wee are taught in manic 
 of the word, places, that thatfhadowingof the fpirituall reft had 
 the chiefeft place in the Sabboth.* 
 j 30 Theobferuingofonedayoffcuendidrepre- 
 
 Eafe of feruats. fent vnto the Iewes that perpetuallrefhwhich that 
 Jtym.i 3.22 it might be obferued v/ith more religion, God com- 
 Eztcb. 20.12 men d ec i itby his owne example. 
 ^, 3 1 An d it is not to bee doubted but that Chrifte 
 
 of the Sabboth ty his comming did take away that which was ce- 
 isabolifhcd by remoniall heere.Fot hee is the truth,at whofe pre. 
 Chtift. fence all figures doe vanifh away.* Therefore let 
 
 «T/ 6 *k a ^ fupcrftitious obferuing of daiesbe far from chri- 
 ^ ' 2 ' 1 ' ftians. 
 
 3 2 The two latter caufes are like conuenient for 
 
 all ages. Though the ceremonies be taken away,yet 
 
 Why we meet -,. j s nec eiTarie that we meete together to heare the 
 
 Church! int C word,to breake the myfticall bread, and to commo 
 
 praier. Againe that feruants & labourers haue their 
 
 reft from labour. 
 
 Obieff. This commaundement was giuentothe 
 Iewes and not to vs. 
 
 j4n. We be the children of God,therefore he did 
 no lciTe prouide for our nccefiity thenfor the necef- 
 fide of the Iewes. 
 
 s&f. 
 
CALVINS INSTITVTIONS. iib.2. 99 
 
 .£/• efl Why doe we not come together daily. 
 . ■ >. Would God we might,but feeing the weak- The profite of 
 ncilc .<f manie cannot fuffcr that, why doewcenot congregations. 
 obey the order which God hath laid vpon vs? 
 
 33 Obieil. The chriftian common people is nou» The obferufng 
 rifhedin Iudaifmc,becauie they retaineiome obl'er- of the Lordes 
 uation of daies. da y* 
 
 An. .We obferue the Lords day, not as ceremo- 
 nies with moft ftrait religion, bu: we take it as a re-* 
 medie neceflanc for retaining order in the church. 
 
 Obiett. Paul teachcth that Chriftians mult not 
 be iudged in obferuingdayes,* in another place he C0L2.16. 
 auoucheth, that it is a fuperititious thing to iudge *Rw».i4.j. 
 betweene day and day.* 
 
 j4n. He taketh away the abufes whereby they 
 darkened the glorie of Chnfte,and die light of the 
 Gofp el,by re tainin g ma do we s ? 
 
 34 But the Lords daycommethinfteedeofthe T , 
 Sabboth: becaufe there is an end made of that true dayin^h c 
 reft, which the old Sabboth did fhadow^n the refur* the Sabboth.° 
 rcdion ofChrift,and therein is itfulfilled. 
 
 5. Commandement. 
 
 3 f Becaufe the obferuine of that order which 
 the Lord hath appointed doth pleafe him, the de- 
 grees of honour appointed by him,ought not to be We m "ft not 
 taken away orrefiftedby vs.Whereuponitdothfol- n ^jf t L rd V™". 
 low,thatit is forbidden,that we doe not diminim a- ucof ouVfifp"" 
 nie whit the dignitie of fuperiours, either through riours. 
 contempt or ftubbornnefleorvnthankfulnes. And 
 the moft amiable fuperioritie is fet before vs for 3 Partes of ho. 
 an example, that we may more readilie bende our nour * 
 mindes vnto the cuftome of fubmiflion. f^* " * 7 ' 
 
 36" But by diuers appurtenances of the law it ap- *Deue°f l a 
 peareth that there bee three parts of honoururcue- 19 20. 
 rencc * obedience, f thankfuJnes.* Ma *- 1 J-*. 
 
 Hi; 
 
loo AN ABRIDGEMENT o? 
 
 The promifc of 37 There is a promife added,which doth better 
 long lifcisnot admonifh vs,how acceptable that fubmiffion is to 
 alvayes fulfil. God,whichiscommaunded v sin this place. 
 led * ObieEi. But the promife is not alwaies fulfilled. 
 
 Becaufe manie godly men do die before they come 
 to ripe age. 
 
 *4n. That turneth to the good of the godlie ; for 
 long life is promifed fo farre as it is a bkmng. 
 Howfarrewe 38 Furthermore we muft note that this fubmiC- 
 muft obey. fi5 1S a degree or ftep toward the honoring of that 
 foueraigne father. Therefore if they prouokevs to 
 tranfgrefie the lawe, then theyoughtworthilieto 
 be accountednot our parentesbutftraungers.Thc 
 .~ fame refped muft we haue of other fupenours. 
 
 G * 6 Commmandewen/. 
 
 3 9 The end of the comandement is:becaufc the 
 Lorde hath knit togcather mankrnde by a certainc 
 vnitie,the faf tie of all ought to be committed to e- 
 uerie one. Therefore all violence and iniune,wher- 
 by the bodieofour neighbour is hurt, is forbidden 
 \ut.l.ll. vs,yea he is called a manflcar which hateth his bro- 
 Hat'red. " ther.* 
 
 why wc muft 40 Therefore let vs not doe that to our neigh- 
 doe § 00 ^ *° bour, which we would not haue done to our fclucs: 
 * becaufe man is both the image of God 3 and alfo our 
 flefli. 
 
 7 Commandemetit. 
 
 bdd 'a"" f ° r ' 4I The ende ° f this ; becaufc GocI loucth P ure- 
 ncltejlet vs abandon all vncleanne0c:yealet vs mo- 
 derate and order all parts of our life chaftlie & con- 
 tinentlie.Let him that canot contain marry a wife.* 
 42 Obieft. Virginite is an excellent vertue. 
 vlrcimcie is an ^ n ' It is denied to fome, it is graunted to other 
 exccllcntver- fome for a time. 
 
 «*c. Sty eft. Being holpcn by thehelpeof God, wee 
 
 can 
 
CALVINS INSTITVTIONS. tiB.a. 101 
 
 can doc all things. 
 
 43 An, The Lordehelpeth thofeonelie, which 
 walkein his waics. Therefore let no man contcmne 
 matrimonie, as a thing vnprofitable and fupcrrlu- 
 ous for him. Let no man defire otherwifc to leadc a 
 finglelife,then if he can want a wife. 
 
 44 Therefore when he forbiddeth adultcrie,hc wanton beh* 
 requuethintegritiebothofipiritjandbodiejhefor- uiourot the 
 biddethlaying in wait for the chaftitie of another, bodieisior- 
 both by wanton behauiour of the bodie,and impure cn * 
 
 and filthie geftur cs and fpe eches. 
 8 Cummandcment. 
 4? The end:becaufe god abhorrcth vnrighteouf. 
 nelfe,that euerie man may haue his own.And there Tne kindes of 
 be manie kinds of theft : one is in violence : another 
 in malicious cofonage : another in clofe deceite, in 
 flatterie,&c.Thcrefore all crafts whereby the goods 
 of our neighbours are conueighed to ys, are to bee 
 counted thefts. 
 
 46 Therefore wee (hall rightlic obey this com- 
 mandementjif being content with our eftate , wee 
 feeke to get no gaine,but that which is honeft : and 
 on the otherfide,if we faithfullie help with our cou- 
 cell and hcJpe,al! men fo farre as wee can, to keepc 
 that which is theirs. 
 
 o Command em em. 
 
 47 The end thereof is,becaufc God who is truth 
 hateth lying, that wee muft vfe truth among our 
 felues. Therefore the fumme (hall bee that wee nei- 
 ther hurt anie mans good name by falfe flanders,or 
 that we do not hinder him in his goods by fafthood: 
 but that we employ our faithfull indeuour for eue- 
 rie man fo much as wee can in defending truth, to 
 maintaine thcintegritie both of his name and alfo 
 of his goods. 
 
 Hiij 
 
joi AN ABRIDGEMENT o? 
 
 48 Qitejl. If weedifcoucrthefaultesof other 
 men and lie not, fhallwe be giltieofthat comman. 
 dement? 
 
 An, He which forbiddeth the name of thy bro- 
 ther to be defiled by lying , w ill aifo haue the lame 
 preferued^vntouched. 
 
 10 Comr/iandement. 
 
 49 The end is, becaufe God will haue the whole 
 mindc pofferTed with the affection of loue, allluft 
 that is contrarie tolouemuftbe driuenout of the 
 minde. Therefore the famine (hall be, that no cogi- 
 tation creepe into our mindes, which may moue 
 them with hur tfull concupifcence,and iuch as may 
 turne to another mans hinderance. 
 
 Obieci This commaundement is fuperfluousjbe- 
 Whether the^ cau f e vnc j cr tne f t an d whoredome is contained and 
 tenth comma- - , . , , , r , . 
 
 dement of the forbidden the purpofc to doe hurt. 
 law be fuper- An, The purpofe is one thing, the cocupifcence 
 &uous. ; or deiire is an other chiug, the other commaur.de- 
 
 ments confider the deliberate confentof the wil yn- 
 
 ro euill-butthis the defire, euen without luch both 
 
 a (Tenting and alfo deliberation. 
 What phama* *° °*' e &' Shall iantafies which are rafhlie 
 fies are sonde- toffed in the minde,and doe at length vanifh away 
 ncd. be condemned for concupiscences , whofe place is 
 
 in the heart? 
 
 A». No : but fuch as bite and ftrike the minde 
 
 with luft. They which fe eke two commandements 
 The error of in the forbidding of cocupifcence, they rent in pee- 
 the Papiftes. ces by a peruerle mangling that which was one. 
 
 5 1 Furthermore the perfection of that hohneflc 
 
 confifteth in thofe two points which we haue alrea- 
 the^awT^ ° f die reliearre ^ tnat we loue ^e Lord God with our 
 Z)eut.6.s'.&i 1 wn °l e hearte 5 with our whole foule, with all out 
 13. ' ftrength; and our neighbour as our felfe.* 
 
 jz Obitft. 
 
CALVINS INSTIT V TIONS. tiB.i. ioj 
 f i ObieSt. Chriftc and his difciples when the/ 
 rehcarfe the fumme of the la we, they omit the fir ft why Chrift 
 
 table. ' ^ o: h fomtimes 
 
 An. They do it for this caufe, becaufe the ftu- ™£ c c j^™ " 
 die of righceoulheffe and intcgritie, doth more ap- u ^ c nj y C 
 peare in the fecond then in the firft. 
 
 53 Obietf, Therefore it is more worth to the 
 fumme of righteoufnefle, to Hue innoccntUe with 
 men, then to honour God with godlines. 
 
 An. No trulie,but becaufe no man doth truly ob- 
 ferueandkeeploueinallpointes, vnleflfe hefearc 
 God, the approuing of godlinefle is taken thence Eph.1.4. 
 alfo.* *Ce/.j.» 4 . 
 
 54 Therefore our lifefhalbebeft framed accor- 
 ding to the will of God,and the prefcript of the law 
 when it fhall be moft f ruitfull to our brethren in all 
 points :fo that we hue rather to our neighbors then 
 toourfelues. 
 
 Obiecf. Loue beginneth with it fclfe. 
 
 An. Yea loue doth not feeke the things that arc Whether louc 
 her owne.* beginnc « her 
 
 ObitSt. The thing ruled is inferiour to the rule. x xat.%%j% 
 
 An. When Chrift comraaundeth that wee loue Touching our 
 our neighbours as ourfelues,he will,thatwebe rea- neighbour, 
 die with no lefie chcerefulnelfc to doe good to our 
 neighbour then to our felues. 
 
 S$ Alfo wee muft note that vndcr the worde Wl ? CI ' s me ? nt 
 neighbours Chrifte interpreted it, * we compre- Neighbour, 
 hend all mankinde,and alio our verie enemies. Lufy.io, $6. 
 
 $6 Obiect. That which is fpoken touching the 
 not defiring of reuenge,and the louing our enemies 
 is a counfell not a commaun dement. 
 
 An. Yea commandementsare common, which TroA5.1t 
 do moft ftraightlic require at our hands loue of cur * Exod 2 5'4» 
 enemies.* *A«r 12.55 
 
 Hiiij 
 
104 AN ABRIDGEMENT OF 
 
 57 It is manifeft that Chriftc commaundech, 
 
 Lou e your encmies,dogood to thofe that hateyou, 
 
 &c.That you may be chiidre of your father which 
 
 is in heauen.* 
 
 Obieci. It wsre a burden too hcauie for ChrifU- 
 
 Mat 544. ans^to loue their enemies. 
 
 dtn. As if there coulde any heauier thing bee 
 inuented, then to loue God with the whole heart, 
 &c. 
 
 ObhB Chriftians are vnder the law of grace. 
 ./*». They ought not therefore any more to giuc 
 themielues to vices. 
 Aveniallfinne. 58 Obieft. Luft without a deliberate affent, 
 which doth not long continue in the hearty is a ve- 
 niallfinne. 
 
 Jn. Where the tranfgreflionof the law is ,therc 
 _ is the curfe. Paule caileth death the rewarde of 
 
 ^ m ' 6 ^ finne.* 
 
 ?? So faith the Prophet Iikewiferthe foule which 
 " c " l ,2 ° hath finned fhall die.* Therefore euerie fin is mor- 
 tall. 
 
 „., , ,. Qbit& % Thefinnesofthe faints are venial]. 
 
 Why the finns T , r 1 1 
 
 of the Saintes •*"* ^ graunt,butnot or their ownenature,but 
 are pardonable becaufe they obtaine pardon through the mcrcic 
 of God. 
 
 Chap, ix. 
 That Chifi although he was knowenvnderthe law to 
 the Iewes 3 yet was he delivered unlle by the Gofpel. 
 
 I >""I~'HE fathers did in deed taft of grace, which 
 X is at this day offered to vs more fullte: They 
 faw the day though with a darker fight, the glorie 
 whereof doth now fhine in the Goipell without any 
 veLcputbetwecne. 
 
 % Fur* 
 
CALVINS INSTITVTIONS. Lib. 2. ioj 
 
 z Furthermore I take the Gofpell for thccui- WhfctteGtfi 
 dentmanifeftationofthemvfterieofChrift. " 
 
 ObicB. The Gofpell is the doctrine of faith*, ^timjt.9 
 Therefore whatfoeucr promifes are foundecucrie 
 where in the Lawe concerning free forgiucneffe of 
 finnesjthey are counted partes therof. 
 
 \An. I graunr, if we rake the word Gofpell large- 
 ly. Bu: according to the principall figniScation it 
 is applyed to the publiihingc of gace geuen in 
 Chrift*. jjgj* 
 
 Obiecf. By the faith of the Gofpell the fulfilling sciuctus. 
 of all promifes is brought vnto vs,therfore we ftad 
 no longer in ncede ofpromiles. 
 
 An. We enioy in deed ihe benefits which Chrift Hope is nouri- 
 hath purchased; yet that is true, that our faluanon fhedby promy 
 is hiclde in hope*. Therefore the holy Gheft com- les ; 
 maundeth vstoleane vpon promifes Co long as wc 2 7v«.t.il 
 liue. » Cor. 7./. 
 
 4 ObieSI. The Lawis fet againft the Gofpell as 
 the merites of works are fet againft free imputation 
 ofrightcoufnefTe. 
 
 An. The Gofpel did not fo fucceed the whole Law 
 that it might bring another way to atraine to falua- 
 tion, but rather that it might proue that that was 
 firme , whatfoeuer it did promife,and did ioyne the 
 bodie totheinadowes*. ' "' 
 
 $ Furthermore Iohn came bctweene rhc Law John wa^put 
 andtheGofpelljwhohada middle office betweene bcuvccncthc 
 the Prophets which were interpreters of the Law, ^awe * ml tlie 
 and the Apoftles which were preachers of the Gol- ^J[ x ' 
 pell. 
 
 Chap. x. 
 Of the livelihood of the old and new Tcflament. 
 I »TpHe couenantof all the fathers doth nothing 
 1 differ fro ours in lubftace & very dced,that it 
 
10* AN ABRIDGEMENT OF 
 
 I is alone and the fame , yet the adminiftration doth 
 
 The agreemct varie. And they agree in three pointes. Firft the 
 
 betwecne the i ew es were adopted into the fame hope of immor- 
 
 Cofpell. talitiewhercintowe are. Secondly the coucnaunt 
 
 a * - whereby they were reconciled to the Lord was vp- 
 
 holden by no merites of theirs a but only by the mer- 
 
 cieof God who called them. Thirdly they knewe 
 
 Chrift to be the Mediatour 3 by whom they (hould 
 
 both be coupled to God 3 and alfo be made partakers 
 
 ofhispromifes. 
 
 1 3 The frftisprouedby the teftimonieof the 
 Apoftle,whofaitlyhat God the Father had promi- 
 fed long before in the hche Scriptures by the Pro- 
 phetes 5 the Gofpell,which he pubiflied concer- 
 to;». x.z.cM' ninghis ionne according to the appointed time*, 
 V* And the Gcfpell doth not hold mens hearts in the 
 
 ioy of this prefent life, but it doth extoll them vnto 
 the hope of immortalitic. 
 
 2 4 The fecondappearethby the faying of Chrift: 
 Abraham reioyced to fee my day,he fawe it,an d rc- 
 ioyced . And the preaching of the Gofpell in 
 
 loh.%.%6. Chrift, doth nothing elfe but pronounce that a fin- 
 The end of the ner j s i u ftig ec j through the fatherly kindenefle of 
 the Gofpelt. ^od without his owne deferuings. 
 
 5 And Paule teacheth that they had the fame 
 Mediator,which maketh thelfraelits equal with vs, 
 not only in the grace of the coucnat,but alfo in fig- 
 
 t.Cor. io.i Vi. m fi cation °^ tnc Sacranicts,bicaufc they were bap- 
 Thcrcji-? the; ' tized whe they pafled through the fea,&in y cloud, 
 fame media- ObitSi. That pafling was carnallbaptifme. 
 twir of both j n% I t an f wer ed to our fpirituall baptifme. For 
 e amems. • t f jj owet ^ t k at t hey eat the fame fpirituall meate. 
 which we eate, and they did drinke the famefpiri- 
 i.Ccr.io.n. tualldiinkc which we drinke,namcly Chrift*. 
 
 6 Otietl, Your fathers did eate Manna & are 
 
 dead 
 
CALVINS INSTITVTIONS. Lib. i. toy 
 
 dead. He which cateth my flefh mail not die for c- 
 
 uer*. Therefore it was not the fame meate. Ioh4.it* 
 
 Jin. Chrift doeth reprehendethelewes which JUmta ' 
 comprehended nothingin Manna, butarcmcdie 
 for their carnall neede and hunger: they dyd not 
 pcarcc vnto that high myfterie wherumo Paul hath 
 rcfpcct. Therefore Chrift (hewcth that they oughc 
 to waitcfora farremore excellent benefitc at his 
 handes , then that which Moles gaue to their fa- 
 thers,astheyfayd. 
 
 J The fathers, Adam,Abeil,Noc, Abraham & f 
 
 all the reft which were illuminate by the word,fcing The Fathers 
 they did fticke to God, ic is not to be doubted , but had *e ^ am c 
 that they had an entrance into the immortall king- „°(J e ,°/ ct r : u 
 acme or God. For it was a iound partaking or God wc j uuc# 
 which canot be without y good thing of eternal life. 
 
 8 Al'.o in that couenant, I will be your God, you a 
 ihalbe my people*,the prophets did rlwayes copre- The fame co* 
 hend bodi life and faluation . and all the iumme of «enanc. 
 bleftednes. Umt.z6.ix. 
 
 9 Furthermore he did not only teftifie that he 
 
 was their God,but he did alfopromi r e that he wold 3 
 
 alwayes be their God, faying, I will be the Gbdof££^ God 
 your feed after you, that rheir hope being not con- ' ' ' ' 
 tent with prefent good thmgs,might extend vn.oe- The fame ma. 
 ternitie. ncrofliuing. 
 
 10 Furthermore the ftate of life which was en- 
 ioyned thefathers,was a continual! exercifc, wher- 
 by they were put in mind that they were of all moft 
 miferable,if they lhould be happie only in this life. 
 
 1 1 Abraham efpccially, who is called the father Abraham 
 of the faithful, was lb tolled during the whole courfc 
 
 of his life, that if anie man wiHdepaiut as in a table 
 a paternc of a calamitous and wretched life , he 
 {hall find nothing more fit. 
 
io? AN ABRIDGEMENT OF 
 
 Ifiwc. I z Ifaac who is afflicted with lefle miferies,doth 
 
 yetnotwithftading fcarce taft euen lightly offweet- 
 Iacob* nefle. Iacob is nothing elfe but a platforme of ex- 
 
 treme vnhappineffe. 
 
 13 If thefe holie fathers did waite for a blefied 
 
 life at the hand of God, they both thought vpon 8c 
 
 fawe another blefTedneffe then that of the carthlie 
 
 life.To this ende tendeth it that they made fo great 
 
 Buryallinthej account of the fcpulchre in the landeof Chanaan, 
 
 landofCanaan w hkh was vndoubtedly a myrrourof eternall feh- 
 
 citie. 
 
 5 14 Fiftly to what ende fhould Iacob hauedefi- 
 
 ?di end h° fthC rec * ^° carne ^y an ^ w * tb f° § reat daungcr hauc 
 n S u fought to get the prehemmcnce of the firil begot- 
 ten, vnlefie he had had refped vnto an higher blek 
 fing. 
 
 1 ? There is extant in Mofcs an euident declara- 
 tion of thefprituallcouenant.WLh how great cer- 
 taintie doth Dauid direct all his thinges vnto that 
 
 16 Neither may we othcrwife vnderftand thofe 
 thinges which he writeth eucrie where of the prok 
 perousfuccefle of the faithful!, buttoapplie them 
 vntothemanifeftationof thehcauenlygloiie, be- 
 
 s!i\i' l % cau *" e in tms wor ^ tnc y arc opprefTed with all man- 
 «40.14. nerofmiferie. 
 
 17 Therefore they lifted vp their mindes vnto 
 the fan&uarie of God, wherein was layd vp in ftore 
 for them, that which doth not appearein the fha- 
 dow of this prefentlife. 
 
 1 8 They fayd , the wrath of the Lord endureth 
 but the twinkling of an eye : and in his mercie is 
 
 yS'io'* ,ife * : the reraembrance of the iuft ^™ 11 be in bleil 
 'PfailxZiK. ^ n § : but the name of the wicked fhall wither a- 
 ^-.34.21. way*. 
 
 19 Aboue 
 
CALVINS INSTITVTIOINS. LTB. 2. Io^ 
 
 1 9 Abouc all the refl:,that faying of lob is nota- 
 ble, I know that my redeemer liueth,and that Ifhall 
 rife out of the earth in the laft day : and I fhall fee 
 
 Gpd my Sauiour in my flefh*. * j fa 9 , % f, 
 
 Obkii. Thefc were lpeeches only of a few.Wher- 
 by it is not proucd that there was fuch doctrine a- 
 mongthelcwes. 
 
 jin. They were teachers of the common people, 
 who did openly publiih the common principles of 
 religion. 
 
 20 If we come downe to the latter Prophets,the 
 nigher they came in fucceffc of time vnto the per- 
 fect dcliuerance,fo the matter was daily made more 
 plaine by increafings of reuclation. 
 
 2i Let vs content our fclues with one example, 
 of the vifion of Ezcchiell , wherein he was taught 
 concerning the refurrec"tion of the dead : or with 
 the faying cf Ifayas*,Thy dead {hall liue, my corps £*<*• J7*> 
 {hall alfo rife againe. J A **•»* 
 
 22 So likewifc Daniell , In that time Michaell 
 
 the great prince (hall rifc,who ftandeth for the fons ^**» 1 *•*• 
 of his people, & the time of tribulation fhall come, 
 &c. And of thofe which (hall fleepe in the duft of 
 the earth , there {hall awake fome to life eternal], 
 fometoeternallihame. 
 
 23 Therefore let vs conclude that the old Tefta- 
 mct which the Lord made with the people of Ifrael 
 was not limited by earthly things, but it contayned 
 the promife of the fpirituall and eternall life. 
 
 'VV 
 
 Chap. xi. 
 Of the difference of both Tefiaments. 
 
 Hat ? mall there then be no difference 
 left betweenc the old & new Teftament? 
 
 *• . 
 
HO AN ABRIDGEMENT OP 
 
 Fiuc dlfFcren. An. Yes verily, which appcareth in fiue pointer 
 
 ccs » firft becaufe in the olde Teftament the Lord gaue 
 
 theheauenlyinhcritancetobc holdcn and tailed 
 
 1 vndcr earthly benefices vand nowe he doth ilraight 
 
 way dircdt our minds vnto it. 
 
 2 That (hall better appeare by the fimilitude 
 
 Gd.4.1* which Paule fctteth downe co the Galathians*, he 
 
 compareth the nation of the Iewts toayongheire, 
 
 who not being as yet fit to gouerne him felfe , doth 
 
 followe the leading and guiding of his tutor.Thcre- 
 
 fore they had the lame inheritance appointed for 
 
 them which is appointedforvs: but yet they were 
 
 Why the fa- noc as y et ty reaion of their age apt to enter into it, 
 
 thcrs made and to enioy the fame. 
 
 more accompt 3 This is the reafon why the holie men did make 
 ©i this life more account of this mortall life, and of the bleP 
 fing thereof, vnder the old Teftament, as being a fi- 
 gure of fpirituall felicitie, then is now meete to do: 
 loon the other fide God (hewed more often tcfti- 
 monies ofhisiudgement vpon the reprobate^inbo- 
 dilie punishments. 
 
 4 There is another difference in figures,bccaufe 
 the olde Teftament did make a fhew onelyof the i- 
 mage,the truth being abfent,and of the fliadowe in 
 freed of the bodie : the ncwe Teftament geueth the 
 
 * truth being prefent,and the found bodie*. 
 
 fi °u n r« in <ff the * Hereby it appeareth in what fenfe the Apo- 
 ©fd Teftament. ftfe &id, that the lewes were brought by the fchoo- 
 JHeb.y. 1 1.& Img of the Lawe vnto Chrift*,bcfore he was reuea- 
 9 .9.& 10. 1. Jed in the fkfh. 
 
 *G*I.m& 6 Qbiect, The faith of Abraham & of the pro- 
 * u phets did furpaffe ours. 
 
 An. The qu^eftio is not what grace God beftowed 
 vpon a fewe,but what ordinarie difpenfation he fo- 
 
 * lowed in teaching the people. Againc they neuer 
 
 had 
 
V„ ft L V 1 I> 3 11>0 111V11V»I>0. lib, ;. Ill 
 
 hadfo great clcernes offight,but thank did in fomc * 
 
 parttaftof the datknefle of thcworld*. Siwo% 
 
 7 The third difference is becaufe the old Tefta- 
 ment,is by rcafon of the Lawe called the minifterie 
 of death : and the newe of life : that of damnationj 
 this of righteoufnefie : that that is difanulled, this 
 rcmaincth*. 
 
 8 Which thing is more eafilie declared by com- 3 
 paring both together. The old Teaament is literaU,^ t °J^^ a 
 becaufe it was publifhed without the effectuall wor- niftcric of ' 
 king of the Spirit : the new is fpirituall, becaufe the death 
 Lord hath ipiritually ingrauen it in mens harts: the Ier - i M l 
 old is deadly , becaufe it can do nothing elfe but in- 2 'C or h* 
 wrap all mankind in the curfe:thc new is the instru- 
 ment of life, becaufe it reftoreth into fauour with 
 God,men,being deliuered from the curfe. 
 
 5> The fourth, the Scripture calleth the old Te- 4 
 
 frament the tefhmentof bondage,becaufeitingen- * c c . lcl ™S*" 
 drcth feare in mens mindes : but the new the Tefta- ftamVmof * 
 ment of Lbertie, becaufe itlifteth them vp vnto af- bondage 
 fiance and fecuritie. 
 
 Obieft. The fathers had the fame fpirit of faith 
 which we haue,therfore it foUowcth that they were 
 partakers both of the fame libertie,and alfoioy. 
 
 jin. That came not from the Lawe but from the 
 Gofpell, whereto as to an whclfome help, they fled 
 being caftdowne. Notwithstanding they werefub* 
 iccl to the lame bonds of obferuations,andburdcns 
 whereto the people are bound. 
 
 io Thefe three later differeces are comparisons 
 of the Law and Gofpell: and the firft reacheth far- 
 ther, namely vnto the promifes which were geucn 
 before the Lawe , which are not to be counted of 
 the oldTeftament. Scing that thofe which had the 
 were directed vnto the Mediatour, as were the fa- 
 
thers which liued vnder the old Teflament» 
 
 ? ii The lift difference lieth in that, becaufe the 
 
 Lord had feparated one nation vntill the comming 
 
 of Chri/t, wherein he did containethe couenaunt 
 
 Dctet.iz.% & of his grace* .But when the fulneffe of time appoin- 
 
 W.J4* te( j for therefloringofail things, came, Chrift was 
 
 geuen , and he is the reconciler of God and man, 
 
 the wall of feparation is pluckt downe , and Chrift 
 
 i$madeallinall,towhomc the Gentiles aregiuen 
 
 for his inheritance, and the endes of the earth to be 
 
 ?faU.%.& ?a. his owne*. The Gofpellis preached to all crea- 
 
 1 2 And Chrift him felf did not forthwith fo fone 
 Why Chrift * S hc h "S™ to preach proceede to the calling of the 
 did not preach Gentiles, but he deferred it vntill luch time as ha- 
 ftrcighewayes. uing perfectly fulfilled theworkeofourredemptio, 
 
 and hauing ended the time of his humbling , he re- 
 'Pbll.i'9» ceaued of the Father a name which is aboue all 
 
 names,beforc which euerie knee mould bow*. 
 
 13 Obieft. Itisnotagreable,thatGod,in who 
 there is no chaunge , (hould haue furrered fuch a 
 chaunge , that he lhould afterwarde difanull that 
 which he had once commanded and commended. 
 
 Jin. God is not therefore chaungeable , becaufe 
 Whereto the ^ e a PP^ e< ^ diuerfe form* to diuers ages, as he knew 
 vnlikelihoor! it was expedient for euerie one. So the husband- 
 ofbot^ Tcfta- man appointed* one kind ofworke to his familiem 
 men» doth w inter, and another in fommer. The father trai- 
 
 Afimilitude. lleC ^ V P *"* cni ^ ren a ^ er one * orc m ^^ cm W- 
 An other. ' hood,and after an other in youth*. 
 GxL+.u 14 Qteft. But could not God as well from the 
 
 beginning, as after the comming of Chrift , reuele 
 cternall life in plainc words without ahie figures, 
 teach thofcihat were his by afew & euidentfignes 
 or Sacraments, geue the holy Ghoft,fpread abrode 
 
 his 
 
CALVINS INSTITVTIONS. Lib.i. nj 
 
 grace throughout the whole world? 
 
 An. He could. 
 
 Queft. Why did he knot, that fo great diucrfity 
 might be taken away? 
 
 An. He would not. Whatfoeucr God hath done, 
 let vs not doubt but that it is wifely and nghteouflic 
 done , although we be often ignorant of the caufc 
 why it ihould haue bene done fo. 
 
 Chap, x i i. 
 ThatChriflmuflhaue bene made wan that he mighi 
 fulfill the office of a. Mediatour, 
 
 l VTOwc it was verie expedient for vs that he 
 IN ihould be both verie God & very man , who 
 was to be our Mediator.For feing our iniquities had 
 quite (hut vs out & eftranged vs from the kingdomc 
 of heauen, no man could be the interpreter for re- 
 ftoring of our peace. All men were afTrayed when 
 they law God, as being fonnes of Adam : alio cuen 
 ihe verie Angdlshadnecdeofanhead, that they 
 might cleaue to their God. Therefore not without The angels do 
 cauie doth Paule , when he fetteth before vs Chrift Jhroulh cSift 
 to be the Mediator,exprefTe plainly,thatheisman. 
 
 z That was alfo the office of the Mediator,that — • 
 he might fo reftore vs into the fauour of God, that x " ' *' 
 
 he might make vs of the ibnnes of men,his chiidre: The office of 
 of heircs of hell,heires of the kingdome of heauen: the mediatour 
 that he might fwallowe vp death : ouercome iinnc. 
 Who could do this vnl.iTe the Sonne of God were 
 made alfo the fonne of man : and fo take ours vpon 
 him,to conueigh his vnto vs r& (o make that which 
 was his by naturcjouw by grace Thc ob ^ iencc 
 
 3 This was another point of our reconciling to of the Media- 
 God, that man who had through his owne dilo- l °r. 
 
 I 
 
,i 4 AH ABRIDGEMENT OF 
 
 bedience deftroycd him felfe , mould for a rcnicdie 
 fet obedience againft ir, mould fatisfie theiudgmec 
 of God, {hould fuffer the punifhment due tonnne* 
 Therefore our Lord came forth, being verie man, 
 he put vpon him the perfon of the Father, that he 
 might prefent our flefh before the iudgementfeate 
 ofGod,for the price of fatisfa&ion , and that he 
 might in the fame flefh fuffcr the punifhment which 
 wehaddeferued. 
 
 4 Obieft. Although there had needed no rc- 
 medie for the redemption of mankind, yet mould 
 Chrift haue become man. 
 
 Jn. All the whole Scripture doth crie,that he 
 was clothed w ith our flefh , that he might be made 
 Cali.x s-Z OUr Redeemer * , to imagine anie other caufe is a 
 I/a.j 5.4J. point of rafhnesjfeing the Law^the Prophets,Chriffc 
 him felfe, & the Apoflles do witnefic that God fenc 
 his Sonne,that in the fimilitudc of finnefull flefh he 
 might make fatisfaction for vs. 
 
 ? Obiec?'. There is no let but that the fame 
 Chrift who redeemed the condemned , could alfo 
 haue teftificd his loue toward the fafe and foundby 
 taking flefh vpon him. 
 
 jin. Seing the Spirit pronouceth that thefe two 
 thinges were conioyned by the eternall decree of 
 God,that Chrift fhould be made our Redeemer, & 
 partaker of the fame nature : it is not lawfull to en- 
 quire anie further. 
 
 Obieft. This councell of God did depend vppon 
 mans fal^which he did forefee. 
 
 *An. They which graunt libertie to them felues 
 
 to enquire farther concerning Chrift , then God 
 
 hath appointed before by his fecret decree , breakc 
 
 out through wicked boldneffe to faigne a newe 
 
 % Tm.ii* Ghrift . Chrift came to faue finners * : kt vs ftay 
 
 our 
 
CALVINS INSTITVTIONS. Lib.j. Hjr 
 
 our fclues here. 
 
 Obktl. They are ro be accufed of too much bold- 
 neffe which denie that the fonne of man (hold haue OGtndcs 
 appeared in the flefli , if Adam had not fallen , be- 
 caufe it is refuted by no teftimomes of Scripture. 
 
 Jn. As if Paule did notbridle pcruerfc curio/ity, 
 when hauingfpokenof the redemption purchafed 
 by Chrift, he doth forthwith commaund to auoide 
 foolim queftions. Til, $ 9. 
 
 Queft. Could the Sonne of God take vpon him 
 the nature of an Aflc? 
 
 Jin. This is a monftrous and deteftable queftio. 
 As if when Paule counteth nothing precioufe or 
 worthie to bcknowen , befides Chrift crucified * , x C 6r ^h 
 he admitteth an alfe to be the authour of falua- 
 tion. 
 
 6 Obieci. Man was created after the image of 
 God, becaufe he was formed after the patterne of 
 Chrift who was to come, that he might refemble 
 him, whom the father had alreadie determined to 
 clo:h with flefh. Whereupon it followeth that if A- 
 dam had neuer fallen away from his firft beginning, 
 
 yet Chrift fhould haue bene made man. whe re wc muft 
 
 jin. We muft not feeke for the image of God a- fceke for the 
 riie where elfc, but in thofe excellent gifts & marks image of God. 
 of excellencie, wherewith God had garnifhed Ada 
 aboue all other liuingcreaturs. And Chrift was the 
 the image of God: therefore whatfoeuer excellen- 
 cie was graucn in Adam, it flowed thence becaufe 
 through the onely begotten Sonne he approched 
 to the glorie of his creatour. 
 
 7 Thei fore if mans integritie had not decayed 
 he fhould haue bene like to God and Angells , and 
 yet it fhould not haue bene needfull that the Sonne 
 of God fhould therefore haue become either man 
 
xi6 AN ABRIETGEMENT OF 
 
 or Angcll. 
 
 Obiect. Vnlefle it had bene decreed by the vn- 
 chaungeable purpofe ofGod before man was crea- 
 ted, that Chiift ihould be borne , not as a Redee- 
 mer, but as the firft man, that he might not lofe his; 
 prerogatiue he mould nowehaue bene borne onely 
 by chaunce , that he might reftore mankinde being 
 loft. Therefore he was created after the image of 
 Adam. 
 Heb.$. 15. jin. He was like vnto vs, finnc only except*.tuke 
 
 in the genealogie reckenethhimvp for a fonneof 
 luks 33- Adam, becaufe mas eflate was appointed for him*, 
 
 that he might raifevp again the pofteriue of Adam 
 which were fallen. But if that went before the 
 HowChilft'is creation 3 ne fhouldhaue bene called the firft A- 
 the feconde dam. 
 
 Adam. ObieSi. Becaufe (Thrift was alreadie knowen be- 
 
 fore in the minde of God, that he mould be man, 
 men were formed according to this paterne. 
 
 Jn. When Paule calleth him the fecond Adam, 
 he maketh falling away the middle betwene the be- 
 ginning of man and his reftoring. 
 
 ObieSi. So long as Adam mould hauc ftood , he 
 mould haue bene the image of him felfe, and not of 
 Chrift. 
 
 An. On the other fide though the fonneof God 
 
 hadneuer taken flefli vponhim, yet neuerthelefle 
 
 the image of God did mine both in his foule and alfo 
 
 ^^f "!T ac,e in his bodie.ln whofe beams it did alwayes appears, 
 
 Ac An«el« UCr that Chrift is trUel y th€ h€ad of mcn and An g clles ' 
 Qbit&. The primacic ouer the Angellesdoeth 
 
 ' not belong to Chrift faue onely in as much as he 
 
 is man. 
 
 An. Yea in as much as he is the eternall wordc 
 
 CoLu 1 5. of God*, he is the firft begotten of all creatures -. ia 
 
 as 
 
CALVINS INSTIT VTIONS. Lib.i. 117 
 
 as much as he is man he is the fuft begotten of the ' 
 dead*. *&' l ' lh 
 
 ObieSi. Men (hould not haue hadChrift to be 
 their king,vnleffe he hadbenc man. 
 
 An. As if the kingdome of God could not ftand 
 if the etcrnall fonne of God although not clothed 
 with mans flefh , gathering together into the fel- 
 lowfhip of his heauenly gloric and life, Angells and 
 men, (hould him fclfe beare the foueraigntie. 
 
 ObkSl. The Church mould haue bene without 
 an head vnleffeChrift had appeared in the flefh. 
 
 An, As the Angels did enioy him for their head, 
 he fhould alfo haue bene the head of men by his di- 
 uine power. 
 
 Quefl. What is the meaning of theprophecieof 
 Adam, This is nowe bone of my bones, and flefh of 
 my flelh? 
 
 An It is no prophecie. 
 
 ObieSi. Chrift in Matthewe doeth attribute the 
 fame fpeech to God. 
 
 An. Eueric thing that God fpake by men is not 
 a prophecie, otherwife euery commaundement of 
 theLawefhouldbea prophecie. Therefore when 
 the fulnefTc of time came,God fent his Sonne made 
 of a woman, made vnder theLawe, to redeeme 
 thofe that were vnder the Lawe*. 6V.4.4, 
 
 Chap. xnr. 
 That Chrifltookevpcn bfoi the truefubfltnee 
 ofmansfiefh. 
 I TT remaineth that we fee , howc being clothed 
 A with our flefh he fulfilled the office of the Me- 
 diatour. Which is proued by manie teftimonies of 
 Scripture* <?«,.„.„>. 
 
 a Obhtt. He was made after the likeneffe of &\j,7,z6. 4, 
 
 mi 
 
xiS AN ABRIDGEMENT OF 
 
 Tfal.tf.j. &c. man,and wasfoundinhisfhapeasaman*. There- 
 Maraon. f orc he did not cake vpon him a true bodie. 
 
 r An. Paul doth not teach in that place what ma- 
 ner bodie Chrifttooke to him felfe, but whereas 
 he might by good right haue (hewed forth his god- 
 head, he made a (hew of nothing but of that which 
 was proper to abafe and contemptible perfon, that 
 by his example he may exhort vs vnto fubmhlion. 
 Othcrwife the faying of Peter could not ftand,that 
 i/Per.j.iS. he dyed in the flefn and was quickened in the Spi- 
 
 rite. 
 Manichcus. QbkE{ chrifti , ca li e d t he fecond Adam from 
 
 ' heauenhcauenly*. 
 
 An. Paul doth notbring in in that place an hea- 
 uenlie elfence of the bodlz, but afpirituall force, 
 which being powred abrode by Chrift, doeth quic- 
 ken vs. 
 j Obieci. Chrift is called the fonne of man^ecaufe 
 
 How Chrift is he was promifed to men. 
 
 the fonne of An. He is called the fonne of man after the ma- 
 man * ner of the Hebrues , being verie man : fo men are 
 
 called the fonnes of Adam : we are called Chriftes 
 IW.i.iy. brethren. 
 
 ObieSi. Infidels mould be Chrifts brethren. 
 An, The children of God are borne not of flefli 
 Io u' 1 'V\a andbloud,but of the Spirit through faith*. Ther- 
 of God are™ fore fldh alone doeth not make the brotherly ioy- 
 borne through ning and knitting together, 
 faith. ObieB. Chrift mould haue bene borne of Adam 
 
 ftraight way after the beginning , that he might be 
 T{om.%.i9 the firft begotten amongbrethren*. 
 
 An. The right of the firft begotten is referred 
 
 5l?ui ftj Birth " not vmo a 8 c > ^ ut vnto ^ e de g rcc °^ nonour an d 
 power. 
 
 Obieft. Chrifttooke vpon him man not the An- 
 gels, 
 
 right. 
 
CALVINS INSTITVTIONS. Lib.j. up 
 
 gels,becaufe he receaued mankind into fauour*. Heb. i.i 6 . 
 
 */*». In that place that the Apoftle mayamphfie 
 the honour wheieof Chrift vouchfafed vs,he com- 
 pareth the Angels with vs , who were fet a part in 
 this point. 
 
 3 ObUB. Chrift is called the fonne of Dauid, How Chrift it 
 becaufe he was promifed to him , and v/as giuen at the forme of 
 length in his time. Dauid - 
 
 An. After that Paule hath called him the fonne 
 of Dauid*, adding immediatly after, according 
 to the flefh , he doeth afluredly note out his na- 
 ture. 
 
 ObteSt. Chrift tooke a bodie of nothing, becaufe Mardonifts. 
 women arc without feed. 
 
 An. That is to ouerthrow the elcmets of nature, whether wo. 
 and the principles of phificke. men be with- 
 
 Obh&. Aaron and Ioadah maried with women ouifccdc. 
 of the tribe of Iehuda, therefore thefeueringofthc 
 tribes fhould hauebene confounded if women had 
 genera tiue feed. 
 
 An. This is graunted to the excellencie of mans 
 fex,that the children are counted noble or bafe by 
 the condition of their fathers. 
 
 ObieSi. It were an abfurd thing to fay that Chrift 
 was brought forth of the menftruous feede of the 
 virgine. 
 
 An. Art thou fo {hamejefle? and yet we muft 
 grauntthathedid congele in the bloud of his mo- 
 ther. Becaufe he was begotten of Marie, & brought 
 forth of her feed*. Mtm.j. 
 
 4 ObieSi. If Chrift tooke his beginning of men, chri ft was of 
 then is he fubiect to finne as other men be. the fcc ^ c of 
 
 An. Paule fcparateth him from the common ™f r ho„ t finne 
 condition*, that he may be verie man without yice , ^r.15.4?. * 
 and corruption, faying, The firft Adam is of the $*».».*. 
 
 I iiij 
 
14* AN ABRIDGEMENT OF 
 
 earthly & naturall,the fecond fro heauenheauenly. 
 ObieEt. If Chrift be free from allblot,and begot- 
 ren of the feed of Mary by the fecret working of the 
 Spirit, then the feed of the woman is not vncleane, 
 but the feede of man. 
 
 An. We make not Chrift free from all blot , be- 
 caufehe was begotten onely of his mother,without 
 hauing anie knowledge of man , but becaufe he was 
 fandified by the Spirit , that the generation might 
 be pure , fuch as it mould haue bene before the fall 
 ofAdam. 
 
 Obiecl. Then Adam had a double (cc^i if there 
 
 came no pollution vnto Chrift. 
 
 . . An. The generation of man is not vncleane of 
 
 vncleane acci- * c felfe 3 but accidentally by reafon of his fall. There- 
 
 dentjillie, fore it is no marucll if Chrift were exempted from 
 
 the common corruption, feeing the intcgritic was 
 
 to be reftoredby him. 
 
 ObieSl. If the word of God tooke vpon it flefh, 
 then was it fhut vp in a ftraite prifon of an earthlie 
 bodie. 
 
 An. Though, the infinite effence of the word did 
 growe together with the nature of man to be one 
 perfon,yet wemuft not imagine anie (hutting in. 
 For the Sonne of God came downc fromheauen 
 wonderfully, yet fo that he did not forfake heauen, 
 Chrift wa« * le wouldbe borne wonderfully in the wombe of his 
 borne in the mother,& hang vpon the croffe , that he might al- 
 wombe and yet wa yes fulfill the world. 
 d ^ dhcfil ] Chap. xiin. 
 
 Ihewor . How the two natures of the Mediator do 
 
 make one perfon. 
 I T^Vrthermorc whereas it is fayd, that the word 
 Iob.i. 14. *•* was mac * c flem*,it mu ^ not De vnderftood, as 
 
 if it were either turned into fl efh,or cofufedly mixed 
 
 with 
 
CALVTNS INSTITVTIONS. Li*.s. isr 
 with fle(h,but becaufe he choofe to himfelfe a tern- Kow. the 
 pie of the virgins wombe wherein he woulde dwell: wo V Ic J^J 
 and he which was the fonne of God, was made the 
 fonne of mar. not by the confufion offubftance,but 
 by vnitie of peribn,the Godhead is fo ioyned to the 
 manhood,as the foule to the body,fo that either na^- A finiiiitudc: 
 ture hath her found propertie : & yet one Chi id is 
 made ofthefe two. And thecomunicatingof the 
 natures is fo great, that thofe things are fom times 
 attributed to the Godhead which appertaine vnto The comuni- 
 tbc manhood : to the manhood which belong to catin £ c °f 
 the Godhead : fometimes that whichbelongerh to 
 both together. _ M.7.5S. 
 
 z For that which Chriftcfaide,before Abraham 
 was made I am,is farre from bis manhood. 
 
 ObieEf, He was before all ages becaule hec was 
 cucn then knowen to be rhe redeemer as wcl in the 
 counfellofthefather,asin the minds of the godlic. . . 
 
 An. Seeing that he docth manifeftly diftinguiih n in"f to^hc*^ 
 the day of his manifeftation fro his eternal effence, godhead, 
 and doth of purpofe purchafe to himfelfe an autho- 
 rise by antiquitie, wherby he may exccll Abraham 
 vndoubtedlie he challenged! to himfelf that which 
 is proper to the Godhead. ,. z 
 
 And whereas he is called his fathers feruaunt, nin^e ^ohis 
 whereas it is faidthathe increafedinageandwife- manhoode. 
 dome with God & men* ,that he doihnot feekhis 
 own glorie + ,&c.It is proper to his manhood alone. Lu{.z. $2. 
 And tha: is the comunicating of properties, wher- * loh.Z.i$, 
 as it is faide, that God hath by his blood purchafed ^°™ nica 
 the church*,& that the Lord of glory was crucified, prooera'es. 
 
 3 And whereas it is faid, that he receiued power Acl.io.z$', 
 of the father to forgiuefinncs,toraifevp whom hee * iCor.z.tf. 
 will,togiuerighteoufnes,holines,faluation,&c*.It ^ 1 * 9 : a 
 was neither proper to the godhcad,ooito the man- ^ I ^.10.9 
 hood,but to both. &c ' ' 
 
It} AN ABRIDGEMENT OF 
 
 Neftorius 4 Therefore wc muft abandon the error of Nc- 
 
 ftorius, who whiles he went about rather to pull in 
 
 peeces then to diftinguifhe Chriftcs nature,did in- 
 
 Eutiche». ucnt a double Chrifte.Alfo wee muft beware of the 
 
 madnefle ofEutiches,leaft whiles we wilprouc the 
 
 Scruetus. vnitie of perfon,we deftroy both natures. 
 
 S And the monfter Seruetus is no lefle dcadlie, 
 who put in place of the fonne of God, a feigned 
 thing made of the effence of g od,the fpirit,the flefh 
 and three vncreated elements. 
 
 Obietf. Before Chrift was rcuealedintheflefh, 
 
 there were only then, fhadowiih (hapes in God, the 
 
 truth wherof began to be only then when that word 
 
 which was appointed tothis honour , began truehe 
 
 Whatperfonal t0 he the fonne of God. 
 
 vnion is. jin. He is counted the fonne of God,becaufc the 
 
 word begotten of the father before all ages, did by 
 perfonall vnion taken vpon him mans nature. Fur-» 
 thermore,the old writers called that perfonall vni- 
 on, which maketh one perfon of two natures. 
 
 Obiefi. If the eternall worde had alreadie beene 
 
 the fonne of God before it was cloathed with flefh, 
 
 there mould be two fonnes of God. 
 
 Chrift is the ^n.We fay that there is none other but he which 
 
 fonne of God wasrna de ma niieft in the fleih. For neither doth it 
 
 £e byXpde. foIlow thatif he was God before heebecame man, 
 
 ' therefore rre beganne to be a newe God. Therefore 
 
 he was the fonne of God by nature,and wee by free 
 
 ... . adoption. 
 
 Fiiutio. obieff. This grace dependeth vpon the* becom- 
 
 mingafon,whichGod had decreed with himfelfe. 
 
 jin. We couldnot be fonnes vnlefTe our adop- 
 
 , . ^ tion were founded in the head: to plucke that from 
 
 h founde in° n tne neac * which was common to the members , is 
 
 Chrift> without reafon. 
 
 6 Obietl, 
 
CALVINS INSTITVTION3. Lit.*. 125 
 
 6 ObicSt. Thebcginning of his filiation or beco- 
 ming a fbnne 3 w as fince thathewasreuealedin the 
 flc(h. 
 
 An, He (hould be the fonne in refpect of his hu - 
 mane nature : but Paul teachcth that he is fuche in Roff ^ , , 2 , . 
 rcfpcct of his Godhead. 
 
 7 ObicSt. ItisfaidthatGodfparednothisown 7^.8.5». 
 fbnne.* Alfohe fhalbc called the lonne of the high- 
 eft.* Therefore hee began to bee the Tonne of God * Lu k e .*>l** 
 after his incarnation. f 
 
 An. The faying of the Prophcte fhoulde notbee 
 true.* ThouBethleemin the land ofIuda,&c. and ■***» 
 bis going out from the beginning, & from the daies 
 ofetcrnitie. 
 
 Obiecf. Before Chrift appeared in thefleih,hee 
 was neuer called the fonne of God, but vnder a fi- 
 gure. 
 
 An. Although he was more darklie defcribed vn- 
 der the law,yet he was none otherwife eternall god Chrift was 
 laueonlicbecaufehewastheword begotten of the m ^ re< !? rk f 
 eternall father : neither is he otherwife the media- vn cr c * 
 tour faue oneliebecaufehee is God reuealedin the 
 flefh. 
 
 8 Let vs conclude that our Redeemer did come 
 of the feed of Abraham and of Dauid,andthat hee 
 was made man according to the flefh, & that there 
 is the vnitie of perfon in two natures. 
 
 Chap, x v. 
 
 Tbattre may krtow to what end Chifte max few of the 
 
 father, and what hee brought vj,wee muft refpeSt 
 
 three thinget in him, hit prophetical office, hit 
 
 kjngdomeandhii Vriejihood. 
 
 l "D VT to the end our faith may finde in Chrifte 
 
 JDperfect and foundc matter of faluation, wee 
 
U4 AM ABRIDGEMENT OF 
 
 muft fet downe thisprinciple, that the office which 
 was enioinedhim by his father confifteth in 3 .parts: 
 .„ ^ for he was both made a prophet 3 & a king,& a prieft, 
 
 phct. " although it did little auaile to know thefc thinges in 
 name 3 vnlefTe the knowledge of the vfe & end were 
 z added. 
 
 Akingc. 2 And vntothefe three offices appertaineth the 
 
 S titleofChriftorannointcd, 
 
 A Piieft. ObleSr. Hee was called the MelTias by peculiar 
 
 confederation or refped of hiskingdome. 
 
 Jn, I graunt : and yet the propheticall &prieft- 
 
 A prophet ft c an nointing, haue their degree, neither are they 
 
 7ja,6i.y. to bee ncgle&ed by vs. There is expreflfe mentioa 
 
 made of his propheticall office in Iefaias in thefe 
 wordes*jThe fpinte of God the Lorde vpon mec, 
 therefore the Lorde himfelfe hath annointedmee 
 that I might preach to the meekc, &c. Hee is the 
 
 M^.3.17. true prophet whom the father hath fet before to be 
 
 Akinge. heard*. 
 
 3 I come to his kingdome whofe nature is fpi- 
 Ibm 2.44. ritual^ whence all the force & eternitie thereof is 
 Jfr '%'**' gathered\vvhkh muft be placed in two things/The 
 
 a * one appertaineth vnto the whole bodie of the 
 
 leh 18.5^. Churche* , the other is proper to euerie mem- 
 ber. 
 
 4 And the force & profite which we reape by the 
 The profite of fpintuall kingdome of Chrifte, conufteth in two 
 Chrifts king- thinges : firft,that wee m ay know him to reigne ra- 
 domc ther for our fakes then for his owne, and that both 
 
 within and without,namcly } that being repleniihed 
 fo farre as is expedient with the giftes of the fpirit, 
 whereof we are emptie naturallie,we may perceiue 
 by the firft fruites,that we are trulie ioyned to God 
 to perfect bleflednelTc. Secondlie , that trufting 
 to the power of the fame fpirite y we may not doubc 
 
 that 
 
CAtVlNS INSTITVTtONS. Ln. 2. i! ? 
 that wee (hall alwaies haue the vi&oric againft the 
 Diuel the worlde,and all manner hurtfull thing. 
 
 ? Therefore his kinglie annointingis fet foorth whatmancr 
 vnto vs,not don&with oilc or ointments made wkh annovnting 
 fpices,but he is called the annointed of God, be- clinftsw as« 
 caufe thefpirite of wifedome,of vndei (landing, of 
 councellof ftrength and the feare of God did reft 
 vponhim. ltfit.% 
 
 Obiecl. It is written,Then (hall he deliuer vp the Tfal.^.S. 
 kingdomeofGod and the father.Againe, thelbnne * 1 fa^U** 
 himfclfe (hall bee made fubiectthat God may bee 
 all in all. Therefore his kingdome isnoteuerla- 
 iling. 
 
 ^w.Thatisfaidjbecaufeinthatperfcft glorie the 
 kingdome (hall not be lo gouerned,as it is now. Be- j^tt 1. 
 caufe God will at this day as it were by meanes go- i ^ lz ° 
 uerne his church in his perfon*: but he (halbe then 
 by himfelfe the only head of the cKurch. 
 
 6 The end and vfe of the priefthood of Chrift is, . . , 
 that he may be the mediatour, beeing cleanefrom $ ^ nC 00 
 all blot,that he may reconcile God to vs. That this 
 may more eafilie appeare,we muft beginne with his * 
 
 death, becaufchce hath purged ourfinnes by his 
 death. Hereupon it followeth that he is the eucrla- 
 fting interceilbur,through whofe patronage we ob- Tfal.t 10.4. 
 taine fauour. Whence arifeth to godlie confeiences 2, 
 
 both boldnefle to pray ,and alfo qjfietnefle. Laftlie $ 
 
 that he is our prieft in fuch fort that he bringethvs "#*•!•?• 
 into the fellowfliip of fo great honour*,that the fa- 0urfacnficM 
 crifices of praicrs and praife which come from vs 
 may be acceptable to God. 
 
ii# AN ABRIDGEMENT* OF 
 
 Chap. xvi. 
 How Chrift hath fulfilled the office oftheredeemer s that 
 hee might pur chafe faluat ion for vs y where his 
 death and vefurreclton are handeled y and alfo hit 
 afcention into heauen, 
 
 Theendcof i '"pHosE things which wee haue hitherto fpo- 
 
 thofe thingcs 1 ken touching Chrift , muft be referred vnto 
 
 whichhaue this onemarke , thatbeeinginourfeluescondem- 
 
 hfchcrto. ° ne£ Wead,loft, we may feeke righreoufnefle in him, 
 
 deliuerance^ife and faIuation,'like as we are taught 
 
 USt.+zx. in that notable laying of Peter, That there is none 
 
 Three ihinges. other name giuen vnder heauen to men , wherein 
 
 to be conhde they muft be faucd.* That we may the more ea£lie 
 
 perceiue that three things come tobe confidered of 
 
 x vs. Firft how great our iniquitie is : fecondlie howe 
 
 fearefull the iuftice of God is.Laftlie how fweet his 
 
 * mercy is. 
 
 4 God was our enemie becaufe of finne, vntill 
 wee were reftored to fauour through the death of 
 K*».5.io. Chrift.* 
 
 Obietl. But his mercy did preuent vs, and hee 
 
 gaue his fonne freely ,which are manifeft pledges of 
 
 louc. 
 
 Our referable" jin * S ucn fy eecnes are applied to our capacities 
 
 cftate without that wemay the better vnderftande how wretched 
 
 Chrift. and calamitous *>ur condition is without Chriftc 
 
 For we can neuerfufficientlie perceiue howe great 
 
 Gods mercie is toward vs, vnleir- we feele our own 
 
 iniquitie,being ftricken with fearc of cternall death. 
 
 3 As God is the chiefeft righteoufnefle, fo hee 
 
 2 canot louc that iniquitie which he feeth in vs.Ther- 
 
 Theri^hteouf- fore all ofvs haue in vs that which is worthieof the 
 
 »es ofGod. hatred of god:therfore in refped of corrupt nature, 
 
 againe of our wicked life being added thereto, wee 
 
 are 
 
CALVINS INSTITVTIONS. til. 2. \ii 
 arc all in the difpleafure of God \ being in his fight x j" 
 gi!tie,andborn to the danationof hel.Butbecaufc Godloucth 
 the Lord will not deftroy that in vs which is his,hee h is creature. 
 findethfomethingwhichofhisgoodnefTeheloueth 3 . . 
 
 though wee bee not fullic coupled to God, before Godsmcrc,c ' 
 Chrift doth ioyne vs. 
 
 4 And for this caufe Paule faith, that that loue *™ ^J* 
 wherewith God louedvs before the creation of the louedvs. 
 word,was grounded in Chrift.* Eph.1.4. 
 
 j Furthermore hee hated vs afterawonderfull^'3-^» 
 and diuine fort,becaufe of iniquitie : and hee loued WW, * ,I °' 
 vs becaufe he had made vs.And now though Chrift 
 by the whole courfe of his obedience hath purcha- 
 fed the fauourable good will of G od , yet the fcrip- 
 ture afenbeth this to his death as peculiar and pro- 
 per to it,* wherein wee muft confider two thinges: ^ fr 
 firft,that he was condemned as guilcie bearing our 9t *' '** 
 perfon:*Secondlie, that he was neuertheleflc ac- 
 quitted by the mouth of the iudge , that it might '«fr.i.ap. 
 moreeuidentlieappeare,that he was burdened not 
 with his ownc,but with our wickednefle. 
 
 6 And now euen the verie kinde of death is not We mafl con* 
 without an excellent myfterie. The crofle was ac- ^" tvvo . 
 curfed not onlieinmans opinion, but alfo by the aeTt^ofChSl 
 decree of the lawe of God. * Therefore when hee lob. 10.15. 
 was hanged vpon ir 3 he made himfelfe fubiect to the *<>£$ $.7. 
 curie. And it was meet that it mould befo,thar we Mat -7*>**- 
 might be delmered from allcurfc which did lievp- £s d™™^ 
 on vs by r cafon of our iniquitie , whiles that it is be noted. m 
 conueighedvntohim. Deut.t1.13. 
 
 7 It followcth in the creede that hee was dead & G ^i» **• 
 buried, where we may fee againehowheeputhim- Hwburiall. 
 felfein our fteed,to pay the price of our redemptio. chrifta death 
 Thence we gather a double fruite : the fir ft, is be- andburiallis 
 caufc by dying he brought to paffe that we (hall not double. 
 
ia8 AN ABRIDGEMENT OF 
 
 I die : he ouerthrew death which did hang ouer oar 
 
 Viuification. heads, and didnowetriumphe ouer vs, keeping vs 
 Mortification, downe. He did alfo deftroy the Diuell who had po- 
 wer ouer death,andhe delmercd thofe which were 
 his bondflaues during their whole life *, Another 
 Jteb.z9.\$. frujte is thatby enteq>arting of him, hee mortifieth 
 GaT->.i.' our mem t> ers 3 c hat they may not hereafter csercile 
 
 "' 2 ' their owneadions. 
 
 The rcfurreft u & The hiftorie of the refurre&ion is of no fmall 
 on of Chrift importance to the effed of our redemption. For it 
 fignifieth that Chrift did both appeafe Gods wrath, 
 j 2 and alfo oucrcome the forrowes of death. 
 
 Obiett. Hell is ofcenredin the fcriptures for the 
 Hell. fepulchre or grauc. 
 
 jin. But not inthisplace,otherwifeit{houldbe 
 to declare that which is obfeure by that which is ob- 
 fcurer:neither is it like to be true that fuch a fuper- 
 fluous repetition could creep into this fhortfumme. 
 9 Therefore neither the graue,ne yet the limbe 
 of the papifts is handled in this place. 
 
 S^uefi. What muft wee then vnderftand by the 
 
 gates of brafTe, &theyronbarres which were bro- 
 
 Tfal.to.j6. kenralfo that hee deliuered thofe that wcrebounde 
 
 % out of the pit where was no water*: & that he prea- 
 
 xAcb.19-1 1. ched to the fpirits which were in prifon* . 
 
 3 Jn. The Plalnie foretelleth the dcliueraunce of 
 
 z Vet.i.i9' thofe who being captiues in farre countries are caft 
 1 into bands.Zacharias fpcaketh of the captiuitie of 
 
 z Babilon .Peter teacheth that Chrifte was preached 
 
 3 to thofe which were dead. 
 
 19 Therefore Chrifte did not onliefuffer bodily 
 
 Chrift did fii. acath > but hc felt cuen in hls foule thc Awrpcnefle 
 
 ffer. "" ofGodsvengeance,thathe might both appeafe his 
 
 wrath,& fatisfle his iuft iudgemet. For which caufe 
 
 alfo it behoued him to wraftlc as it were hande to 
 
 hand 
 
CALVINS INSTIT VTIONS. Iib.j. ?2* 
 hand with the armies of hcl,& with the horror of e- 
 ternall deatru 
 
 n ObleSi. Then it feemcth that God was either 
 hisfonncs aduerfarie, or els that hee was angrie 
 with him. 
 
 -4«.No trulietfor he was his welbeloued fonne,& 
 he could not haue beene appeafed by one with who 
 he was offended. But wee lay that he mffcrcd the 
 grecuoufhefTe ofGodsfeueriue, becauie being ftri- 
 ken with the hand of God, he tried all the fignes of 
 God being angrie and punifhing. For which caufe 
 being inforcedby diftrelTe he cried out, My God, Tfat.22.1. 
 my God why haft thouforfaken me. -Mat.17.46 
 
 12 Ob/cfi, That is to doe iniurie to Chrift, as if 
 he were afraid of the faluatian of his lbule,or fell in- 
 to danger of defperation,which is contrary to faith, 
 Jn. Eur the Euangelifts fay that he was troubled 
 in fpirite,& full of heauines,& that he feared vche- 
 mcnrlie*. M«t.:6.%l. 
 
 ObuB. . It was feigning. Lu{ "44* 
 
 ./*»» Surelie vnlefle his foule had been partaker 
 of punifhment he mould haue byn the redeemer of 
 our bodies onlie. 
 
 ObieSt, Wee muft not attribute corrupt pafTions 
 to Chrift. 
 
 *An. The fpirit rcconcileth thefe two,that Chrift 
 was tempted in al things as we are^and yet without 
 £nne. 
 
 Obieft. Though Chrift feared death, yet he did 
 not feare the curfe and wrath/rom which he knew 
 hewasfafe. 
 
 jin. He mould haue been more faint harted and 
 fearefull, then manic thecues which make haft 
 to death. But through vehemencie of gricfethc 
 drops of blood came trickling downe from his face, 
 
 K 
 
ijo AN ABRIDGEMENT OF 
 
 • Ohieci, He did this to make a!fhowe to others. 
 JIUt. i6i9. -*"' ^ ea ^ e directed nis gronings to his father in 
 chrifts dcfcen- a fecret place,and the angels did comfort him.* 
 ding into hell. Qneji, Di d Chrift difcend into hell then, when 
 he prayed to his father. 
 
 jin. This was the beginningrthcreforc the paincs 
 which hee furFered for our fake were horrible : nor- 
 withftanding weemuftknowe that his temptation 
 was fuch as was not contrarie to faith : becaufe i£ 
 was vnporlible that he ihould be holden of the for.. 
 ,/&7.i. 24. rowes of death.* 
 
 13 Nowefolloweth his rcfurre&ion from the 
 
 His nfing from dead,without which that ihouldbe lame,& nothing 
 
 ca * worthjwhich hath been fpoken touching the crofle 
 
 his death,and burying.For Chrift is faid to be dead 
 
 forfinne, buttohauebeene railed againe for our 
 
 »M*5« righteouineffe.* And by the fime we reape a three* 
 
 t fold fruite : firft, becaufe as by the death of Chrifte 
 
 Three fruits of & mQ is P" r ged,fo by rifing againe he hath purcha- 
 
 Chrifts refute fed life for vs.* Secondly Jike as the mortificatio of 
 
 redion. our flefh depedeth vpo the partaking of his crofTe, 
 
 *• (o being now partakers of his refurrectio,we walk in 
 
 *&**'* newneffeoflife. * Laftofall,hauingasitwcrere- 
 
 1 ' 5 ' 10 ' cciued carne{t„wee are alfured of our refurre&ion 
 
 Xom.6 4. to eterna ^ **&•* 
 
 CoLi.u' 14 Furthermore though Chrift did more fullie 
 
 i.fir. j 5.20. declare his gloric by rifing againe,yet by his afcen- 
 
 dnginto heauen,he did trulie begin his kingdome. 
 Chrifts afcen- W hich the Apoftle fheweth when he faith,that hee 
 
 afcended that he might fulfill all thinges.- * For hee 
 
 powred out then greater aboundancc of his fpirit,* 
 j.p .4.10. j^ e ^ more gloriouflie aduancehis kingdome, and 
 
 fhe wed greater power, both in helping thofe that 
 Jeb.i6.Tf. were jjj s ^ anc j a y m throwing downe his enemies. 
 
 1 5 Wherefore it is added imaicdiatlic, that hee 
 
 fittesh 
 
CALVINS INSTITVTIONS. LiB.2. i$i 
 
 fitteth at the right hand of the father: whichisfpo- j z 
 ken by the way of fimilitude taken from princes. Sitting at the 
 which haue their fitters by, to whom they commit right hande. 
 their office ofgouerning & comanding. So Chrift Arunil » lldc « 
 in who the father will be exalted, & by whole hand 
 he wil raign,is faid to be rcceiued to his right hand, 
 as if hee (hould be faid to haue been inftailcd in the 
 kingdome of heauen and earth, to haue taken fo- -p^ 2 °' 
 JemnepofTefTionof the gouernment committed to Epb.^.i}. 
 hira,and to continue in the fame vntillhee come to ^cJ.z.i #$.21 
 iudgement.* 
 
 1 6 Our faith gathereth manifolJe fruitc hence : 1 
 
 firft we vnderftand that Chrift by his afcendingin- Thefmitesof 
 to heauen , hath opened the entrance of the king- Cn ryfU fitting 
 dome of heauen, which was (hut by Adam:becaufe handeofche 
 he is entrc din thither in our rTeih,and as it were in father, 
 oar name* . Secondlie that he fitteth at the right 1 
 
 handofthe father, to bee our patron, interceffour, ^.2.5. 
 and aduocate*.Laft of all faith layeth hold vpo his 3 
 
 powcr,wherein our ftrength is placed, and alfo our Hci -7-*S* 
 power,riches,and triumphing againft hell *". 
 
 17 And he fhalldefcend from heauen in a vifible *S ' ^ * 
 (hape,as he was feene afcend*, arid he fhall appear The laft i'udg- 
 toall withvnfpeakeablemaieftiecf his kingdome, "'cm, 
 with brightnes of immortalitie,with infinite power ~??'\' x \' 
 of the Godhead, hauing the Angels to garde him, * ' 2 4'>°* 
 thathemayiudge the quickcand the dead: that is, 
 
 thofe which are alieadie departed this life : & thofe 
 whichmallbealiuethenflmlbe tranflated & rranf- i.for.i;,;.^» 
 formed into a new nature euen in a moment. *«• 
 
 18 Hence arifeth excellent comfort,in that wee jSfi*?* 
 heare that he fhal iudge,who hath alreadie appoin- draweVfrom 
 ted vs to be partners with him of honour in iudging : the laft iudgc- 
 fo far orYisitthathee (hall fit vppon his iudgement ment. 
 
 feat ro condemne vs .For how fhoulde a meft mer- A fimiI " ud *- 
 
 Kij 
 
,j t AN ABKIT5GHMEHT o? 
 
 ciful prince deftroy His people ?how fhould an head 
 
 waft his members? 
 
 A Caneat *9 Therefore feeing we fee the whole fumme of 
 
 our faluation to be comprehended in Chrifte, wee 
 
 muftbeware that wee doe not draw away from him- 
 
 UEi.^ i j. tne ^ ea ^ * ot thereof. For hee is our faluation, our 
 
 * i frr.i.aj- ftrength,our cleannes,our redemption, our righte- 
 
 oufneifc*. 
 
 Chap. xvii. 
 that it is rightlie and proper/iefaid s that Chrift hath 
 deferued faluation far vs. 
 
 ObicE?. 
 x TF Chrifte haue deferued faluation for vs,the 
 .Igrace of God (hall be darkened: for defcrt and 
 grace are contrarie. 
 U&.tJ* find. ^ n * * auiifwere with Saint Auguftine*: The 
 Sam * moft clcare light of prcdeftination & grace, is our 
 
 Cap.i $* Sauiour himfelf,the man Chrift Icfus,who hath ob- 
 
 tained fo to be with no deferts of works or faith go- 
 ing before in the humane nature whiche is in him. 
 Note. For he which made him of the fcede of Dauid a hift 
 
 man,that mould neuer be vniuftjwithout any merit: 
 he makcth thofe that be members of that hcad,iuft> 
 Defcrt depen- f -yniuft . Therefore defert is not fet againftthc 
 dech vpon merc j e of God,but it dependeth thereupon. 
 mcic y * z jhjs diftinSion is gathered out of that which 
 
 Iohn faith*: So God loued the worldc, that he gaue 
 his only begotten fonne,that whofoeuer belceueth 
 in him may not pcrifh.We fee how the loue of God 
 1 hath the firft placets the principal caufc:and faith 
 
 Caufcs of fal- m Chrift doth follow as the fecond caufc. 
 itteo*. obie£fm chnft is onJy the f orma ii cau f c f faiu^ 
 
 tk>n,hchath not the true effect. 
 
 jin. If we obtainc rightcoumefle by faith which 
 
 reftcth 
 
CALVINS INSTITVTIONS. HB.2. 13} 
 
 refteth vpon,furelie we muftfeckc for matter offal- chrift is the 
 uationinhim. matterof fak 
 
 3 And it is foundly gathered that Chrifte hath u * lioQ » 
 by his obedience purchafed and deferued fauour 
 
 with his father.For if he hauc made fatisfa&ion for 
 
 ourfinnes,if he haue fuffered the punifhment that 
 
 was due to vs,ifby his obedience he haue appeafed 
 
 God,if the iuft hath fuffrcd for thevniuft*: wemay jjgj^" t0 
 
 conclude that by hisrighteoufneshehath purcha- co/.i.io. 
 
 fedfaluation for vs , which fignificth as much as to 1 f«>.t.i*. &c. 
 
 deferue. * Iob.1.7. 
 
 4 And that is all one as that wee were purged by 
 his blood, and that his death was a fatisfa&ion for 
 ourfinnes*. 
 
 $ And the Apoftles doe plainly pronounce that 
 hee hath paide the price,that he might redeemc vs 
 from the giltincflc of death : that we are iuftified by "fym, j.24. 
 his grace through the redemptio which is in Chrift 
 whome God hath made the propitiatorie through 
 faith whichis in his blood*,whencc we gather that chrift genctk 
 we muft fet that from Chrift,which the law ihoulde that which is 
 giuc,ifanie man could fulfill it, and that we obtaine dcr.ycd in the 
 that through the grace of Chrift e,which God pro- lawc * 
 mifed to our workes in the law. 
 
 S&eft. Did Chrift deferue anything forhimfelf) cuxiofirfe 
 ~An. This is foolifh curiofitie.For what need had 
 the only fonof God to come downe,that he might 
 purchafefome new thing for himfelf>'And the Lord 
 declaring his ownc counfell,did put the matter out 
 of doubt: for it is not faid that the father prouided 
 for the profit ofhisfonne in his defcrts, but that he 
 deliuered him to death,& that he did notfpare him: 
 becaufc helouedthe world*, whereby it appcareth Tt«i*A»%i* 
 that he purchafed nothing fdrhimfelfe 3 whofan£ti* *** ,, »7'V 
 fiedhimfelffor our fake. 
 
 Kiij 
 
THE 
 
 THIRD BOOKE 
 
 OF THE INSTITVTI- 
 
 ON OF CHRISTIAN 
 RELIGION. 
 
 Ox the manner how to receiue the grace of Chrift, 
 and whatfruites we haueby the Came,and whac 
 effects doefollowe. 
 
 Chap. i. 
 
 That thofe thinges rrhicf] are [pollen ofChirfi doe profile vs by the 
 fecret wording ofthefpinte. 
 
 good things com to vs, which 
 the father hash giucn to his 
 fon 3 notto his own proper vfe, 
 but that hemightinrichethe 
 needy. And firft we muft hold 
 this, that whatfoeuer Chrifte 
 Faith ioyneth nat hdoneitprofiteth vs nothingfolong as we are 
 irstoChrift. feparate from him. And wee gr owe to bee one with 
 Chrifte by faith*, whichfaith is giucn vsparthcby 
 the preaching of the worde, partlic by thefecrete 
 working of the fpirite*. 
 
 x But that the matter may be more euidem,wee 
 
 muft 
 
 Epb.4.15. 
 
 Konui.ij. 
 
CA\"i/INS IKSTITVTIONS. lib.j. 13$ 
 muft vn derftande that Chrifte came furntfhcd with VVhy'Chryft 
 the holie Ghoft after a peculiar maner : to wit,that camc 
 hee may feparate vs from the worlde , and gather 
 vs togeather into the hope of eternall inheritance. 
 For this caufe is he called the fpiiite of fandificati- 
 onrbecaufe he doth not onlie fofter vs with a gene- fom.1.4. 
 rail power, as other liuing creatures : but he is alfo 
 therooteand feed of the heauenlie lifeinvs, 
 
 3 Thatfuch is the cfte&uall working of the fpi- The efficacie 
 rite in vs,euen the verie titles which aregiuen him °f lhe s P ir * c 
 doc teftific and manifeftlic proue, hee is called the 
 
 fpirit ofadopuo*,theearneft&fealcoftheinheri- Gal^6. 
 tace%water*,oilc*,theannointing* 3 rire*,the foun- *J^' '}*' , 
 taine and hand of God. All which doe plainlie teach 44.3. 
 that we are made members of Chrifte by the grace lob.j. 37. 
 and power of Chrifte that hee may containe vs vn- *< -^.2.20.27 
 der him,and that wee againe maypoffelTehim*. *iZja\'1 6 ' 
 
 4 But becaufe faith is his pnncipall worke , *£/>i. 4 .ij 
 thofe things arc referred vnto it for the moft part, 7{om 8.25? 
 which we finde vttered to cxpreflc the force and o- Fa,th . 1$ jj»« 
 Deration of tha fpirite : becaufe by faith alone hee ©fdic^piriu 
 oringeth vs to the light of the Gofpell . As Iohn 
 teachcth that there is a prerogatiue graunted to 
 
 thofe which belecue in Chrifte, tobethefonnes of 
 God,becaufe they are borne not of flefh,and blood, ^J/ 1 '** ' 
 
 Chap, i i. 
 Of faith where is fet downe the definition thereof and 
 the properties that it hath are declared. 
 1 \ ]\ 7He n in the fchooles they difpute about f . . c 
 
 V V feirivTofoneutheyheatcit earned they ££££„ 
 conceiue no higher thing,btit a certain comon af- 
 fenting to the hiftone of the Gofpell: and in calling 
 God /imply the obiect therof,thcy canie away fiilie 
 
 K iiij 
 
tj<? AN ABRIDGEMENT OF 
 
 foules rather with a vaniihyngfpecuhtion^ien di- 
 rect the to the mark. For.Goddwellethin lightthac 
 no man can come vnto, therfore Chrift muft needs 
 come betweemfor which caufe heecalleth himfelfc 
 both the light of the world,the way,the truth, & the 
 life *,bccaufe no man commeth vntothe father but 
 by him. 
 ,. z Therfore let vs thankethc fchoojemen for this 
 
 tour * eiuHwho haue couered Chrift as with a veile, dra- 
 
 lob.iS. ii&i 4 wenbefore hnn,whom vnlcffc wee doe dncc~tlie bc- 
 *• hold,wee doe alwaies wander through many Laby- 
 
 rinths & Mazes. And befide that they do deface the 
 whole force of faith with their dark & miftie defini- 
 tion, they haue forged a deuifc of intangjed faith, 
 with which name adorning raoft groife ignorance, 
 Intanglcd t j 1C y figfafe tne fjjjjg common pcople,to their great 
 81 deftruftion, 
 
 0b*\ t is lufficiet to belecue that which y holy church 
 beleeueth, neither need we tofcek any further. 
 
 j4n. Is this to belecue,to vnderftand nothing,fo 
 that thou doe obedienthe fubmitte thy fenfetothe 
 church-faith is not placed in ignonlcc ? but in know 
 le dge:& that not only of god,but alfo of y wil of god. 
 , 3 Ob. Becaufe we be inmronned with ignorance 
 
 many things are to vs dark now, wherein it is good 
 for vs to fufpend our iudgemenr, and to fettle our 
 felues to keep the vnitie of the church. 
 
 ~4«. Igraunt : butyetitisamoft abfurd thing to 
 
 giuc ignorance tempered with humilitie> thenamc 
 
 of faith. For faith lyeih in the knowledge of God & 
 
 of Chrift,& not in the reucrcce of the church vnder 
 
 Faith lycth in ^ c title wherof fomtimesmoftmonftrous crrours 
 
 cheknow- aret hruitm. 
 
 c £ c ° ■ ° 0£.\VebeIeeue nothing abfolutely, without ad- 
 ding this condition^Ifthe churchdobeleeuefo. 
 
 jin. 
 
CALVIKS INSTITUTIONS. Lis. j. M? 
 
 Jn. By this meancs truth thould be holder» in er- Abfiu J»ic«. 
 ror^ight in darknes,truc knowledge in ignoi auncc. 
 
 4 Obh'fl. So long as we are in our pilgrimage 
 in the world,our faith is cntangl.d. 
 
 jtn, I graunc that we be ignorant cf many things, 
 and that wc be compared about w.th many cicuds. Iti« rfie gr*a« 
 For the pnncipall wifedome of etierie molt perfect tc< * "" Y\ Aomz 
 man, is, to go (orwarde. Which we may note m the wa p < j e# 
 Drfciphs of Chnft, before they v/cre fulhe illumi- 
 nate. Bccaufe they did ftaggereuen in vcriclmall 
 things. 
 
 ? But yer for ail this the defirc which the fakh- 
 full haue to icarne and profit , doth much differ fro Voluntary ig" 
 groffe ignorance, wherein they droupe , which are ' 
 content with an entangled faith, (lich as the Pa- 
 piftes imagine. For if Paulc do iharpcly condemne 
 thofe,who are alwayes learning , & can neuer come 
 to the knowledge cf the truth, howe much greater 
 reproch do they deferue,who of fet*purpofe are de- 
 firous to know nothing? 
 
 6 Therfore this is the true knowledge of Chiiit, 
 
 ifwe receaue him fuch as he is ortred of his father, ? ,!e Y'f c 
 to witcjothedwitn his GoipclLo'-cauie as heis ao~ chnft. 
 pointed to be the mark wherat our faith mutt ayme, 
 (6 we can not come dire&ly to him vnlefTe the Go- 
 fpell.^o before vs. 
 
 Qiteft. If faith be reftrained to the Go r pclI,whst 
 ihall the doctrine of Mofes and the Prophctes pro- 
 file vs? 
 
 .An, ItwasfulTicientat that time to edirie faith: vh . G ^ 
 but bccaul'c we haue a more perfeel mamftif atio of pc ji' Is ca i« et j 
 Chrjft in the Gofpell , Paule doth for good cauies theuo&nneof 
 call it the doctrine of faith*. &"h 
 
 7 And although it be the office of faith to fub- ^ m 1£> + 
 fcribe to the truth ofGod 3 as of:en,and wharioeucr, 
 
ijS. AN ABRIDGExMENT OF 
 
 andhowfoeuer he doth fpeake : yet it doth proper- 
 ly refped his good will , mercie and promifes of 
 grace in Chrift; into the certaintie whereof the 
 The definition hohe Ghoft doeth illuminate our mindes and con- 
 •ffaith. firme our hearts. Whence we (hall haue a perfeft 
 
 definition of faith , if we lay that it is a ftrmc and 
 certaine knowledge of Gods goodwill toward vs, 
 which being grounded in the trueth of the free 
 promife made in Chrift, is bothreucaled to our 
 mindes and fealed vp in our hcartes by the hohe 
 Ghoft. 
 tniormed faith 8 Therefore that diftin&ion of faith formed & 
 vnformed, which fiieth about inthefchooles, is 
 vaine. 
 
 ObkSi, They which belceue whatfoeuer is ne- 
 cefiarictofaluation, haue faith, although they be 
 touched with no feare of God. 
 An. Paule faith otherwife, with the hart man bc- 
 ^ow.io.io lecueth vnto righteoufcneiTe*: therefore faith may 
 in no cafe be feuercd from a godly affection of righ- 
 teoufneffc. 
 
 o ObhSi. Paule teacheth an vnformed faith, 
 faying:ir anie ma haue all faith/o that he can mouc 
 mountaines , and yet haue no loue , he is no- 
 thing*. 
 
 An, Faith is put in that place for power to 
 worke miracles, which the reprobates alfo had*. 
 Therefore it is nomaruellif it bee feparate from 
 loue. 
 
 Obitcl. There be many formes of faith. 
 An. There is one onely true faith ofthe godly. 
 ObitB. Maniebeleeue that there is a God 3 that 
 Hift 'call l ^ e ni ft° ric °f tne GofpeJlis true , and eueric parte 
 faith!" thereof : alfo they are moued with threatenings & 
 
 promifes. 
 
 An. The 
 
 
CALVINS INSTITVTIONS. Lit. j. ij* 
 jin. The name of faith is giuen to fuch , but vn- 
 properly,becaufe they do »et refift the word of G od 
 with manifeft vngodhnefTc. 
 
 to But this whether fhadowe or image of faith, A fj, a( jrlow of 
 as it is of no importaunce - 3 fo i: is vnworrhie to faith. 
 haue the name of faith. 
 
 ObieEi. Simon Magus is faid to haue beleeucd*. 
 Jn p He doth fhortly after bewray his want of faith. 
 Such are they in whom the feed of the word is cho- 
 ked before it can bring forth frute*.Let thoie which 
 boil of fuch images of faithjknow, that they are no 
 better then the dcuils*. ^c?.8aj. 
 
 ii ObieEi. Paule affirmeth that faith is a fruitc 
 of election*; vvhie then is it attributed to the re- Ll( t g 
 Probate? Fa.th orthe 
 
 jin. The reprobate are fometimes mouedwith Dcuillsandof 
 the fame feeling that the ele<ft are%although none tlic rc P r °batc, 
 be illuminate into faitb,neither do in deed feele the ^ '* 
 cificacieof the Gofpcll , but thofe which are pre- Faith is' the 
 deliinate vnto faluation. By fuch tcmporail faith or fruitc of elc&i. 
 which endureth one ly for a ihortleafon, they are °"\ 
 made without excule. £^t 8711 
 
 ObieEi. Therefore there remainethnomorefor Tcmporail* 
 the faithfuljwhcrby they may elremc their adoptio. &»th. 
 
 jin. Although there be great likelihood berwene 
 the cleft of God,and thofe which haue a rVaile faith 
 enduring only for a time, yet the fure confidence is 
 only in the elecfyhatthcy crie,Abba father*:which ^-4-* 
 alone continucth ftable and firme. 
 
 iz ObieEi. ThewillofGodisvnchangeable,and 
 his trueth doih neuer wauer: therefore the feeling 
 of Gods loue wherwuh men are indued ihall neuer 
 decay. 
 
 jin. The reprobate can neuer go fo farrc as to 
 pcarce into phat hidden reue]atio,which the Scrip- 
 
x 4 « AN ABRIDGEMENT OF 
 
 doth attribute to the elec*fc alone. Asa tree which is 
 not planted deepe inough , that it may take roote, 
 doth wither in iiiccefle of time : though for fome 
 A fimilitudc. yearcs it fende foorth both leaues, and bloflomcs, 
 andfrutes. 
 
 Obiett. We might call the Spirit deccitful,which 
 doth bcfprinkle the reprobat with fuch light, which 
 afterward oerifti. 
 
 An. He doth not quicken thcTccd which lieth v\ 
 
 their hai ts, that it may alwayes remaine incorrup- 
 
 tible,as in the ele&*. 
 
 Rom.$.$. 13 Alfowe muft markc the doubtfull fignifica* 
 
 The fippiffc* - tion of the word. For faith doth oftentimes fignifie 
 
 Trim.i.9 as much as thefounddoarineofgodlinefre*.Con- 
 
 1 T/w.4.1. ' trariwife it is fometimes reftrained vnto fome par- 
 
 * Mat.i.io. ticular obieft *. Sometimes it is put for the gift of 
 
 » &U.11.10 miracles*: fometimes for the doctrine whereby wc 
 
 are taught in the faith. But we fpeake of the true 
 
 faith whereby the children of God areiuftified. 
 
 Theexpofiti 14 Nowe let vs profecute euerie particular poinc 
 
 ©nofthedcfi- of the definition. By knowledge we meane, note- 
 
 nttion, ucne comprehending, fuch as men vie to haue in 
 
 now e ge ^^ matters ^ ^ ut altogether infinite, and farre fur- 
 
 paffing all other knowledge :& that rather by per- 
 
 lwafionofthe truth of God, then by reafonablede- 
 
 monftration. 
 
 Obietf, There is no knowledge ofthatwhichis 
 infinite. 
 
 An. Bicaufe the Lord hath reuealed to his Saints 
 How faith is a the fecret of his will , which was kept fecret from 
 knowledge. a g es am j generations , faith is for good caufes cak 
 Cer\ayncand ledin the Scriptures a knowledge*, 
 firroc. 1 1 We ad "C that it is certame and hrme , that, 
 
 the more foundc conftancie of pcrfwafion may be 
 exprcfled. For as faith is not content with a doubt r 
 
 full 
 
CALVINS INSTITVTIONS. Lib. J. 141 
 
 full and rouling opinion , fo neither with a daike 
 conceit:but it recjuircth a full and certainc certain- 
 tic fuch as that vieth to be which we hauc of known 
 and tried things. 
 
 \6 This is thechiefc point of our faith , thatwc -r owar( j v> . 
 do not thinke that thofe promifes of mcrcie which 
 the Lorde docth offer are true onely without vs, 
 and not in vs : but rather by comprchendinge 
 them within vs , wee nuke thtm our owne. Hence 
 fpringcth that confidence which Paule calleth 
 peace*. Kom *' u 
 
 17 Obieft. But the faithfull finde it farrc other- p a { t hjspcac« 
 wife , who arc not onely tempted with vnquiet- 
 neiTe,but alfo fometimes fhaken withmeft grie- 
 
 uous terrors, which do not agree with that certain- 
 tie of faith. 
 
 jin. When wee fay that faith is certainc , wee 
 do not imagine anie fuchcertaintieasis not tou- 
 ched with anie doubting , ( becaufe the faithfull 
 haue a continuall ccmbatc with their owne di- 
 ftruftfulncffe ) but they neuer fall from that cer- 
 taine confidence which they hauc conccaued of 
 rhc mercie of God. Wee haue an example in Da- 
 
 18 Therefore a godly heart doth feelc in it felfe 4^.5, 
 adiuifion, which is partly delighted with fweete- 7he vnqnie* 
 nefle, by reafon of the knowledge of Gods good- ""^J" 
 nelTe : partly it is vexed with bittcineiTe , dy rca- ThefnlVkinde 
 fon of the feeling of calamitie : partly it leaneth offcatc. 
 
 to the promife of the Goipcll : partly it trembleth 
 
 by reafon of the teftimonie of the owne miqui- 
 
 tic. Which variation commcth by reafon of the l™*-^™ 
 
 imperfection of faith: forafmuch as we bencuer caafeof vnqui 
 
 in fo good caic in this courfe of life, that being cu- etneflc. 
 
 red throughly of all misbeliefe, we arewhollie re- 
 
14» 
 
 AN ABRIDGEMENT OF 
 
 l^r.i^ 9 . 
 
 plenifhed and poffeiTed by faith. 
 Bffcftsoffahh 19 Letthisbethcfumme. So foonc as any finaS 
 drop or faith ? is dripped into our mindes, we do 
 forthwith behold the face of God to bepkafaunt, 
 and faire, and fauourable to vs , a farre of I graunt, 
 but with io certaineafight , thatwc knowe that we 
 arc not dcceaued. And the more we go forwarde y 
 the njghcr do we come to behold him. 
 
 20 Pauie teacheth both things finely : For whc 
 he faith that we know in part,and that we prophecy 
 in part*, he iTieweth what a finall portion of that di- 
 uine wifedome is giuen vs in this life. But the fame 
 doth teach elfwhere how fare and not dcceaueablc 
 a taft euen a fmalldrop of faith doth make vs feele, 
 when he affirmeth that we behold the glory of God 
 with fo great efflcacie, with open face,without ha- 
 iling any vaile putbetweene , that we are transfor-" 
 med into the fame image*. 
 
 ii Furthermore faith doth arme and fortific hir 
 felfe with the word 5 to bcare of all brunts. If there- 
 fore any fuch temptation do aiTault her 3 thatGod is 
 our encmie , becaufe he is angrie : (he aunfwereth 
 that he is mercifull euen then when he punifheth. 
 Becaufe chaftifement commeth rather from loue 
 then from anger. Faith is fhaken , yet at length ic 
 hath the viftorie : fo doth Iohn conclude* , This is 
 the viftorie which ouercommcth the world 3 your 
 faith. 
 ChafHTment 7.2, There is another kinde of feare & trembling, 
 comcth rather whereby notwithftanding the fecuritie of faith is fo- 
 
 fc^an"cr hCn Mc dimlnimed > that ic is thereby more furely efta- 
 blifhed. To wit when the faithfull thinking with 
 them felues that the examples of Gods vengeance 
 fhewedvpon the wicked , are vnto them in ftccd of 
 inftruftions > they take heede that they pro- 
 
 uoke 
 
 1 Cor. 3.18. 
 
 Faith leneth 
 vpon the 
 worde. 
 Temptation. 
 
LALVlNb INS IITVTIONS. Lib. J. 141 
 uoke not the wrath of God againft the felues with 
 like wickedneife. 
 
 23 Therefore we arc taught with feare & trcm- : Ioh.y{, 
 bling to workeour owne faluation, which is that we 
 accuftomcour felues to behold the power of God 
 
 with great cafting downc of our felues. 
 
 24 Obictt. So often as we looke vpon Chrift,wc 
 graunt that we finde full matter of good hope , but 
 becaufe we be vnworthie of all thofe good thinges , f . 
 which are offered vs in Chrift, by beholding our ^ ynde f^ art 
 owne vnworthinefTe we ftagger and doubt. The fcclingeif 
 
 jin. We thinke vpon Chrift not {landing a farrc our owne va* 
 of 5 butratherdwcllmgin vs.Therforewe looke for J^JJj"^ 
 faluationat hishandes, becaufe he doth makevs <>oubune 
 (after we be ingrafted into his bodie)partakcrs,not The hope of 
 onelyofallhisgood thinges , but cuen of himfelfe tnc futhfull 
 •fllfo. 
 
 2 ? Bernard difputeth in like forr,by the benefice „2 
 of God,faith he, fomtimes thinking vpon the foulc, 
 me rhinkes I fee in it as it were two contraries : if I 
 behold it as it is in it felf, & of it felf 5 I ca fay nothing 
 more truely of it,then that it is brought to nothing, 
 but of the mercie of God,we haue caufe to reioyce, 
 not in our felues but in the Lord. 
 
 26 Furthermore the feare of the Lord which is The foonnclit 
 called elfewherc the beginning of wifedome*, and feare and the 
 in fome place wifedome it felf e*, although it be but £ ruilc * 
 one, yet it floweth from a double vnderftan ding. *{t£j?\u 
 For God hath in him felf the reuerence of a father, 
 
 and of a maifter.Therfore he that will worfhip him 
 aright,muft fhewe him felfeboth an obedient child 
 toward him,and alio ftudie to do the dutie of an o- 
 bedicnt feruant. Md.iy. 
 
 27 Obieci. Iohn faith, that there is no feare in 
 loue,buc that perfect loue cafteth out feare*. «• M.4.1I 
 
1*4 AN ABRIDGEMENT Of 
 
 Jn. He fpcaketh of the feare and terrour of in- 
 
 b^w diffC e rCnCC crc ^ u " tlc > trom which that fcare of tnc feithfuH 
 
 rowandVearc ^^ r cthmuch. For the wicked do not feare God, 
 
 but fo foone as they heare of his anger, armed with 
 
 power of reuenge, they quake and are taken wkh 
 
 norrour forthwith. But the faithful! do more feare 
 
 the offence then the puniihmenr. Whereby it com- 
 
 meehto paffe that wc fay there is a double feare, 
 
 fcruilcandibnnely. 
 
 The goodwill ' 2.8 Nowe we vnderftand and know that the pof- 
 
 of God is the leflionof faluarifon and eternal! life is obtained m 
 
 caafeof feiua- Gods good will, which our faith doth refpeft. For 
 
 if we can lackc no good thing fo long as we hauc 
 
 God to be fauourable to vs : it doth aboundantly 
 
 ftifnce v« vnto the certaintie of faluauon , whenhe 
 
 him felfc doth cer tifie vs of his loue. Let him fhewc 
 
 5WS/.80.4. nis face faith the Prophet,& we (halbefafe*. Wher- 
 
 i'ore faith being lay dc hold on by the loue of God, 
 
 hath the prormfes of this life and of the life to 
 
 The promyfe* come , and perfed fecuritie of all good thihgesc 
 
 make faith but yet fuch as may be gathered and had out of th« 
 
 «arelcs. word?. 
 
 29 Therefore wee make the free prom ifc the 
 the free pro - ground of faith , becaufe faith confiftctli properlic 
 Sion offahh mi£ ' For though it be pcrfwaded that Godfpeakcth 
 the truth ,whether he command, or forbid : or whe- 
 ther he promife or he threaten : and doth alfo obe- 
 diently receaue his commaundements, obferue his 
 inhibitions, take heed of his thrcatnings : yet it be- 
 ginneth properly with the promifc,in it it confiftctli 
 and continueth , and in it it endeth : for it fcekcth 
 life in the free promife ofmercie : in which fenfe 
 • ' i. ■ * not the Lawe.but the Gofpell is called the word of 
 
 Vijjhtus 30 Obittf, Such a rcftraim in pulling faith in 
 
 pceces, 
 
CALVINS INSTITVTIONS. L1B.3. 14$ 
 pecces,doth lay hold but ypon one peccc. 
 
 jtn. Faith hath rcfpect vnto all parts of the word 
 of God : but it neuer ftaycth vntill it come vnto the 
 free promife of grace in Chnft. 
 
 31 And hereby we gather that faith hath no A fimilitudc. 
 leiTeneedeofthe word, then frutc hachoftheliue- 
 
 ly roote ofthc trecrbecaufe as Dauid doth witnefic, . 
 nonctru{linGod_,butfuchasknowhisname*:and ** *' 
 in another place , I haue hoped in thy worde , faue 
 me*. Therefore we muft not turneafidc from the Paii-hlaveth 
 word no not one iotc , whereby we do alfo lay hold hold vpon the 
 vpon the power ofGod,whichwe do not conceaue power of God 
 to be idle but effectual!, whereby the Ifraclics alfo b Y th « wordc - 
 might learne, that God who was the authour of 
 faluation once, would be the eueilafting keeper 
 thereof. 
 
 Obieft. Sara and Rebecca,throughzeale of faith The errour of 
 offended. Sara and Re* 
 
 jin Both of them erred becaufe they palled the * )ecea » 
 bounds of the word. 
 
 32 Againewedo not without caufe include all E.^"?*" in 
 promifes in Chrift : when as the Apoftle inclu- &,„" * 
 deth all the whole Gofpell in the knowledg of him*^ 
 
 and in another place he teacheth that all the pro- 
 mifes of God are in him yea and amen. For what- 
 foeuer God doth promife, he docth thereby teftifie 
 his good will , fo that there is no promife of his The promyfes 
 which is not a teftimonic of loue. But no man is a ceitimonyc of 
 beloued of God, which is without Chnft. For loue * 
 he is the beloued Sonne *, in whom the loue of Mat , 
 
 the Father abideth,& doth afterward defcend from ^ 7 . j.' 
 him vnto vs. It followeth that we muft caft our eyes Eph.1.6. 
 vpon Chrift,fo often as anie promife is onred vs. N °te- 
 
 ObieB. Naaman the Syrian*, Cornelius the *J§'{ C 1 *' 
 Gentile and Komane^jthe Eunuch*,were acccpta- * .^#,8.7, i 
 
14* AN ABRIDGEMENT OF 
 
 ble to God,"and yet they knewe not Chrift the Mc 
 
 diatour. 
 
 Jin. Igrauntthat in fome point their faith wa» 
 cntagled,not only as touching the perfon of Chrift: 
 . butalfo as concerning his power, and the office 
 SaHcd. which was enioyned him by his Father. Yetneuer- 
 in a " S ' thelelfeit is certainethat they were inftructed in 
 the principles which gaue them fome taft of Chrift, 
 though it were verie ilender. 
 preachinge of 33 And this bare and externall preaching of the 
 the worde* worde, ought to fuffice abundantly , to make it'to 
 be beleeued , vnleffe blmdneffe and ftubburnnelTe 
 did let it. Furthermore without the illumination 
 ^°l?'h °^ c ^ e Spirite nothinge is done by the woorde. 
 
 rhofHs the Moreouer the Spirite is not onely the beginner 
 auchourof of fayth , but he doeth alfo increafe it by de- 
 faith, grees, vntillit bring vsvnto the kingdome of hea- 
 
 uen. 
 THc incrcfings Qfafa 0n t h e other fide Paule teacheth 
 that the Spirite is geuen by the heannge of 
 Gal faith*. 
 
 An. If there were one onely gift of the Spirite, 
 hcfhouldhauefpokenabfurdlyin calling the Spi- 
 rite an effeel: of faith, who is the authour and caufe 
 thereof : but forafmuch as he fettcrhfoorth thofe 
 The Spirit put gifces wherewith God doeth adorne his Church, 
 for the giftcs and by the inereafinges of faith doeth bring it vnto 
 perfection ,no marucll,if he afcribe thofe thinges 
 to faith, which doeth prepare ys to receaue the 
 fame. 
 
 34 Thcfearethemyfteriesof God, which arc 
 
 Mtt.n.iK. reuealed onely to litle ones*. For flefn andbloude 
 
 * Mat.i6.if. dothnotrcueale them, neither doeth the natuiall 
 
 man vnderftande thofe thinges which are of the 
 
 * i Cor. ».14. Spirk*:but the doctrine of God is rather to him foo- 
 
 lifhneffe. 
 
CALVINS INSTIT VTIONS. Lidj. 147 
 
 lifhnefTe. Therefore the aide of the holie Ghoft is 
 
 necefifarie } or rather he is his onely power. The 
 
 word of God is indeed like to the Sunnc which fhi- A nmilitude. 
 
 ncth to all thofe to whom it is preached,but with no 
 
 frute among the blind. But we which arc by nature Note. 
 
 blind are enlightened by the Spirit. 
 
 3? Thereupon Paule calleththe Spirit of faith 1 Cor.4,1}, 
 faith, not that which we haue naturallie, but that 
 which we haue of the Spirit*. Therefore he pray- 
 cth that God would fulfil in the Theflalonias all his l.TheJpi.iu 
 good pleafure., and the work of faith in power*. For 
 faith is a lingular gift, which God eiueth to whome Fa * th I s ^c 
 he will. g.ftofGod. 
 
 36 Butitiscertainethattheminde is notfuffi- 
 ciently illuminate,by the vnderftanding and know- 
 ledge of the worde, vnlefle the certaintie thereof 
 dohkewifepearceintothc heart, both which the 
 
 Spirite workcth . Therefore he fcrueth in if eed of a A fimilitude. 
 fcale to feale thofe promifes in our heartes * , the £ ^-»'»3. . 
 certaintie whereof he had before imprinted in our 
 mindes. 
 
 37 Obieft. That confirmation is in vaine,when Faith is fliaken 
 as faith is tolled and lhaken with continuall florms buc not ou «- 
 oftemptations. comc 
 
 ./*». Butitisnotcuercome,becaufeGodis the 
 prbteaion } aide,tower 3 and buckler of the faithful. J&^f+t 
 Onely we haue necde of patience*. 
 
 38 Obieft. We cannot otherwife be perfwaded p ar - en . 
 
 of the grace and fauour of God toward vs, but only cetfaric. ""^ 
 by a moral coniefture,as euerie one doth think him -tf^.:o.}<5 
 lelfe not to be vnworthie thcrof. ^°i b °ntils. 
 
 ^n. Nothing is more contrarie to faith then c5- arc comraric 
 ieftures. • to faith! 
 
 Obieft. No man knoweth whether he be worthy 
 of hatred or of loue*. Ecde. 9 ,i 
 
 M 
 
The fcnfe. 
 
 148 AN ABRIDGEMENT OF 
 
 An, This place is corruptly tranflatcd: Salomort 
 his meaning is : If anie man will efteeme and iudge 
 by the preienc ftate of thingcs , whome God lo- 
 ueth , and whome he hateth , he fhall take paincs 
 in vaine, feeing all thinges fall out a like to the iuft 
 and the vniuft, to him that offereth facnfiee and to 
 him that ofrereth none. 
 Toknowcer- 39 ObieB. It is a point ofram preemption, for 
 tainly is not to a man to chaknge and attribute to him felf the cer- 
 
 piciumc. 
 
 i for. 2.1 j. 
 
 &»».?, 14. 
 2oh.ii. 
 
 Perfeuerance. 
 
 taine knowledge of the good will of God. 
 
 An. I graunt, if we tooke fo much vpon vs as to 
 make the incomprehensible counfell of God fubiect 
 to the flendernefleof our wit. But we fay fimplic 
 with Paule*,That we haue notreceaued the fpirite 
 of ihis world, but the Spirit which is of God, who 
 being our teacher,we knowe thofe things which arc 
 giuenvsofGod. 
 
 ObieB, It is rafhncfle to boaft of the Spirite of 
 God. 
 
 An. But Paule pronounceth that they onely 
 are the children of God, which are ledbyhis Spi- 
 rite. He being our guide we call God father * , and 
 wee knowe affuredly that we be the children of 
 God. 
 
 40 ObieB. Although we may iudge of the grace 
 of God according to the prefent ftate ofrighteouf. 
 neffe , yet the knowledge of perfeuering vnto the 
 ende,hangeth in doubt. 
 
 An. I am fully perfwaded,faith Paule*, that nei- 
 ther Angels,nor powers, nor principali.ies &c.{hall 
 fcparate vs from the loue wherewith the Lordlo- 
 uethvsinChrift. 
 Ob. The Apoftle had that by aneipeciallreuelatio. 
 
 An. But he handleth in that place thofe good 
 things which al the faithful in general haue by faith 
 
 and 
 
I'ALUlfU INSVIVvtions. Lib 3 . u 9 
 
 and not thofe which he him felfc alone doth feale. 
 
 ObieEt. But the fame Paul in another place doth 
 terrifie vs by making mention of ourvveakenefle & 
 inconttancie. Let him thatitandetb, take heed left 
 he fall*. iC«r.iaxi. 
 
 An. But not with feare and tcrrour, whereby we 
 may be throwen downe,but whereby we may learne 
 to humble our felucs vnder the mightie hand of 
 God, as Peter declareth*. i?*/.j.tf 
 
 41 By thefe things which we haue alreadie fayd, 
 we fee that the definition of faith which we fet 
 downevariethnot from the Apoftles defcription. 
 Where he teacheth , that faith isthefubftanceof 
 things to be hoped for , and a certaintie of thinges what g^ - 
 that are not feenc*. Hekiuu 
 
 ObieSi. Louc is before faith and hope alfo. 
 
 An. Yea faith alone bringeth forth loue,& eucrie Faith is the mo 
 good woike befides. therofloue. 
 
 41 Nowe wherfoeuer this faith (hall be, it can 
 not be but that it hath hope of eternall faluation Faith hath 
 ioyned with it, as an vnfeparablc companion,or ra- hopefor her 
 ther that it begetteth and bringeth it forth of it f e Jf. companyo». 
 Faith beleeueth that God is true, hope waiteth and 
 lookcth that in conuenient time he (hew his truth: 
 faith beleeueth that he is our father , hope waiteth 
 and looketh that he do alwayes fo {hewe him felfe 
 toward vs : faith is the foundation wherupon hope 
 refteth. 
 
 43 By reafon of this affinitiethe Scripture doth Faith and hope 
 fometimes confounde the worde of faith and of are fometymes 
 
 hope , # ?•££* 
 
 ObitSf. Hope hath a double foundatio,the grace 
 of God,and merit of workes. 
 
 An. The whole Scripture doeth teach that hope Lombardus hi* 
 oiuft looke vnto the mcrcie of God alone , as error. 
 
 L iij 
 
i$o AN ABRIDGEMENT OF 
 
 it were with both eyes , as vnto the markc which is 
 
 common to her as well as to faith. 
 
 Chap. nr. 
 
 The partes of 
 the Gofpell. 
 
 Repentance 
 proceccieth 
 from faith 
 
 Mat.yi 
 
 The partes of 
 repentance. 
 
 I 
 Mortification 
 
 z 
 yiuification. 
 
 That ve are regenerate by faith) where 
 repentance u handled, 
 
 I '-p'Herefore fanh doth uofTeffc Chrift, & doth 
 X reft vpon the Gofpell,whichhath two parts, 
 repentance and remifGon of finnes. Chrift geueth 
 botJh,and wc obtainc both by faith. And repentace 
 proceedeth from faith,as frutc from a tree. 
 
 2, ObieEl. Chrift and Iohn in their fermons do 
 firft exhort the people vnto repentance , and then 
 afterward they adde that the ktngdome of heauen 
 was at hand*. Therfore repentaunce goeth before 
 faith, which we haue by the Gofpell. 
 
 Mi, We muft not fuperftitioufly ftick to the pla- 
 cing offyllables. For it is all one as if they fhould 
 fay, becaufc the kingdome of heauen is athande, 
 therefore repent. For in the Prophet that voyce is 
 commaunded to begin with confolation and glad 
 tidings*. 
 
 3 Certaine learned men haue fayd that repen- 
 tance confifteth in two parts , in mortification and 
 viuification. They intcrprete mortification to be 
 the forowe and terrour of minde conccaued of the 
 knowledge of finne , and the feeling of the judge- 
 ment of God: and viuification to be the confola- 
 tion which arifeth of faith : to wit , when a man be- 
 ing throwen downc with the confeience & feeling 
 of his finne, and ftriken with the feare of God,Ioo- 
 king aftcrwarde vnto the grace of God through 
 Chrift, doth take a good hart, and doth rcturne as 
 
 it 
 
^ALVTnS INSTITVTIONS. L1B.3. 151 
 it were from death to life. This is well. But yet viui- 
 fication doth fignirle rather a dcfire to hue godlilie, 
 which arifeth of regeneration , then the ioy which 
 the minde receaueth,being at quiet from trouble & 
 feare. 
 
 4 Other fome put two formes of repentaunce, 
 the one legall or of the Lawe , whereby a finner be- 
 ing wounded with the fearing yron of flnne, and Leaa] j 
 throwen downc with the terrourof the wrath of *$ e n.A t t$, 
 God, doth continue faddeand forowfull in that * 1 &ag».a8. 30. 
 perturbation , neither can he tell howe to acquite * Mat. 27.4. 
 him felfe : fuch were Cain *, Saule *, Iudas *. The 5j3gj~ 
 other Euangelicall or of the Gofpell, whereby a */i M .f.j. ' 
 finner beeing fore affli&ed in him felfe, doth not- 
 withftanding rife vp higher and lay holde vppon 
 Chrrft the falue for his fore, and confolation for his 
 terrour: fuch were Ezechias*, the Niniuites*, Da- **«Wu* »3» 
 uid% Peter*. ¥?***' 
 
 <> Though all thefe be true , yet wc mull: take The dcfinit } ori 
 the vei ie name of repentance orhcrwife, fo that re- oi repentance . 
 pentance may be a true turninge of our life vnto 
 God, comming from the fyncere and earncftloue 
 of God, which confifteth in mortifying ourflefh & 
 the old man,and in quickening of the Spirit. In this 
 icnfe are all thofe fermons to be taken , wherewith 
 either the Prophets in times pall, ortheApoftles 
 afterward, did exhort the men of their time vnto 
 repentance. 
 
 6 Furthermore this definition containeth three T{irec artM 
 pointes.Firftwhenwe name the turning of the life ofchcdefinitiS 
 vnto God, we require a transforming or chaunge, 1 
 
 notonely in the outward workes , but eucn in the Conucrfion. 
 foule it felfe .' which when flie hath put of her olde- 
 neffe, doth at length bring forth of her felfe fiutes 
 anfwcrable to her renuing. Whereupon the Pro-» 
 
 L iiij 
 
i$i AN ABRIDGEMENT OF 
 
 phct corrmuundeth, that they make them felues a 
 Ezscb.it. j « . new hart^whom he calleth to repentance. 
 
 x 7 The lecond point is, in that we taught that it 
 
 From the true com meth from the fyncerc feare of God. Forbc- 
 Mement.° ' * ore l ^ e mm & c rfthc firmer can be enclined to re- 
 pentance, he muft be awaked with thinking vppon 
 Godsiudgemcnr: and when this cogitation fhalbe 
 throughly infixed, thatGodfnallbeiudge both of 
 our wordes and workes, it doth notfufFer the fillie 
 man to be in reft, but doth pricke him forwarde to 
 thinke vpon another trade of life, whereby he may 
 fafely appeare before that judgement feare. There- 
 fore oftentimes when the Scripture exhorteth vnto 
 7^.44. repentance,itmaketh mention of the iudgement of 
 
 .^7.17.3*. God*. 
 
 8 In the thirde place we fayd, that repentance 
 3 confifteth vppon two parts, of mortifying the fleih, 
 
 The thirde ^ and quickening of the Spirke. This doeth the Pro- 
 amnion. * v phet declare *, CeafTe of from cuill , and do good, 
 7>/«/. 14.15. refr from deahnge peruerflie and iearne to doc 
 ija.1.6. good. 
 
 1 9 We haue both thefe by partaking Chrift: For 
 
 Mortification, -r wc ^ tru j| e p arta k ers of his death , by the power 
 
 thereof our olde man is crucified, and hedieth to 
 
 finne , that the corruption of our former nature 
 
 mayliue no longer, lfwc be made partakers of his 
 
 relurreftion , we are thereby rayfed vp to newnefle 
 
 % of life, fuch as maybe anfwerable to Gods iuftice. 
 
 Viuification So that by this mcanes the image of God which 
 
 was blotted out and defaced by the fall of Adam is 
 
 renued. 
 
 Chriftian liber- 10 TherforethechildrcofGodarefofetfrecby 
 
 tic. regeneration from the flauerieoffinne,not as if ha- 
 
 uing gotten full pofleflion of libertie, they did no 
 
 longer fyffcr any trouble of their fle{h,but that they 
 
 may 
 
CALV1NS INiUTV I 1UJN&. LlE.J. IJJ 
 
 may haue perpetuall matter of ftrife,whercby they 
 may both be exercifed and alfo better learne their Feeding of 
 infirmitie:becau{e there remaineth asyet in the re- finne in there* 
 generate a feeding of finne,from whence flowlufts g cn c racc » 
 which pricke men forward to finne. 
 
 1 1 Obiecf. God purgeth his church from all fin*: E P h '5^^7» 
 Alfo promifeth tliis grace of deliueraunceinbap- 
 tifmc,and doth fulfill it in the .left. 
 
 An We referre that rather vnto guiltinefTe,then sinnc doth 
 vnto the matter of finne,becaufe finne is not impu- dwell but \ not 
 ted.it inhabitcth,bu:it reigneth not. fSSSu** 
 
 12 ObitSi. It feemeth an vnconuenient thing 
 that allluftes (houldebefo generallie condemned, 
 wherewith man is naturallie moued,feeing they are 
 put into man by God, who is the authour of nature. 
 
 An. We doe not condemne thofc defires which 
 G od hath foingrauen in mans nature ftom the fir ft Whatlufts are 
 creation,thatthey cannot be rooted out thence vn- to ]? c con dem« 
 lefTe humanitie it felfebe deftroyed , but only wan- 
 ton and vnbridebd motions which are contrarie to 
 Gods ordinance. 
 
 i j Therto agrceth Auguftine 3 faying* :That law Lib.ixontr* /a 
 of fin is both remitted in the fpintual regeneration, ^*«w». 
 and doth alfo remaine in the mortall flefihe: it is re- 
 mitted becaufe the giltineileistakenawayinthefa- Note » 
 crament,whereby the faithfullare regenerate ; and 
 itabideth becaufcit worketh thofc defires againft 
 which the faithfiill doe fight. 
 
 Ob. After that concupifcence hathconcciuedit 
 bringeth forth fin*:therforc cocupifcence is not fin. Unui.i^ 
 
 An. Inthathcecallethmifcheuous deedesand 
 wicked offences,the children of finnc,and doth giuc 
 them the name of finne,it doth foorthwith followe, ^ c - t ff ae f • 
 but that euen to luft is an euill thing, and damnable concupifcence 
 before God. 
 
14 ObieSi. The children of God being reftored 
 vnco the ftate of innocencie ought not to take 
 thought for the bridelmg the luft of the flefhe, but 
 they muft follow the fpirite^who being their guide, 
 they (hall neuercrre. 
 
 An. A monftrous forgerie. If itwere fo,then 
 fhould all choyfe of difhoneftie and honeftie,ofiuft 
 and vniuft,of good and euill be taken away. 
 
 ObieSi, This difference commeth from the curfe 
 of the old e Ad am, from which weeare exemptby 
 Chrift. 
 
 An. Then there fhall be no difference betweenc 
 
 whoredome andchaftitie,truth and falihood. 
 
 Obietf. Takeaway wicked feare, *md the fpiritc 
 
 An abfurd ^ commaund thee no wicked thing, fo that thou 
 
 maximc of the carelefl ie and without feare do fuffer thy felfe to be 
 
 Aoabapu'fts, led by him. 
 
 An ThatistodenieChrift and the holie Ghoft, 
 
 not to follow them. The fpirite is not the authour 
 
 of manilaughter or whoredome^but of loue & cha* 
 
 ftitie. 
 
 Scuen effects I $ And whereas the Apoftle in the defcription 
 
 •f repentance, ofrepentance doth reckon vp feue either caufes,or 
 
 effedsjorpartsjasjftudie^excufejindignation/eare, 
 
 defire,2.eal,reuege,he doth that for good caufe.For 
 
 I carefulnefle or ftudic arifeth of forow :excufc brin- 
 
 a geth rather a purging then a trufting to the caufe. 
 
 3 Indignation wherewith the miner fretteth inward- 
 
 4 lie. Feare is a trembling of the minde by rcafon of 
 j Gods vengeance which we haue deferued. Defire 
 
 6 is diligence in our duetie, and readinefle to obey. 
 
 7 Zcale is an heat wherewith wc are inflamed to feek 
 the glorie of God,Reuenge is the laft : for the more 
 rigorous we be to our felues, the better hope ought 
 we to haue that God will be mercifuU to vs. In this 
 
 thing 
 
thingBernardhis admonition is profitable. Sorrow Ser.ix.iaCtt* 
 
 faithheforfinne,isnecefTarie,if itbe not contmu- tic. 
 
 all*. 
 
 \6 Now it may alfo bee gathered what manner 
 fruitesthefruitesof repentaunce be: to wit, three: FrU] - tcs Q £ r0t 
 godlinelFe toward God, loue toward men, and in pentancc. 
 our whole life holmes and purencifej and the more i z 
 diligentlic a man doeth examine his life by the rule 3 
 
 of the law otGodjthe more certaine fignes of his 
 repentance doth hec fhewe : Notwithstanding it is 
 verie necefTaric, that they take their beginning fro r^/.i.ij. 
 the pure fountaine of the heart*. And that doone, l * m 4 *• 
 that extcrnall tcftimonies do follow*, which com- z ^ or ' 7 ' "• 
 mend fincere repentance. 
 
 17 Obieff. A principall part of repentance as 
 
 Ioel doth witneffe, confuting in falling, weeping,& lofl '"" ll * 
 jnafhes*. 
 
 An, Yea that which is there fpokenof the con- 
 uerfion of the whole hart vnto the Lord,ofthe ren- 
 ting of the garmentes, but of the heart is proper to Weepinge and 
 repentaunce : but as for weeping and fafting they faft,n 8 arc .not 
 are adioyned not as perpetuall or neceflane ef- J^f*™ 111 rC 
 feels. ' ' . 
 
 18 Letvs al baddethat,thatthenameofrepen- whn £. fW 
 taunce is vnproperlie applied vnto this extcrnall repent inafhes 
 profeflion,whichis rather a confefFion of the fault and fackdoth. 
 with a befeeching to haue the punifhmenr and guil- 
 tinefTeforgiuen. So to repentin fackcloath & aihcs 
 isnothngelsbuttoteftifieour difplcafure, when Mtt.n .21. 
 God is angriewith vs forgreeuous offences. But Lu!{ 10 1». 
 we muftnute that there is a double confe(Tion,pub- 1 
 like, where by condemning our felues before God, 
 angels,and the worlde,weepreuentthe iudgement Publikecon* 
 of God.For faith l J aul,if we mould iudge our felues fcflion. 
 wemouldnotbe iudgedof God*. ButitisnotaJL 
 
Priuate 
 IVS/51.7. 
 
 Repentance. 
 
 Ordinary. 
 Extraordinary, 
 
 I 1$ 
 
 The partes of 
 
 thcGofpcll. 
 
 I 
 z 
 
 3 
 
 Hatred of 
 iinne is the be- 
 ginning of re. 
 penuncc. 
 Ifay.16.tS 
 •Mtt.n.y. 
 
 waics neccfTarie tomakemenwitneffes of our re- 
 pentance. The other is priuate whereby we do con- 
 feffe our finncs onlie before God, and it is a part of 
 true repentance which cannot bee omitted.nekher 
 is it onelic necefTarie for that wee confefTe thofe 
 finnes which we doe dadie commit, but ourgree- 
 uousfalles alfo*, and thofe which feemetobeebu» 
 ried long agoe. Furthcrmore,we muft note that re- 
 pentance is double,ordinarie wherein wee muft ap- 
 plieourleluescontinuallie, fpecialland extraordi- 
 narie, whiche doeth as it were raifc vp from death, 
 thofc,which had either fikhilie fallen,or giuen oiier 
 them felues to fin ne through vnbridled licentiouf- 
 nes or (hakenof iheyoke of God through a certayr* 
 reuniting. 
 
 19 Furthermore if the whole fumme of the Go- 
 fpel be contained in thefe two points in repentance 
 and remiffion of finncs,do we not fee that the Lord 
 doth therefore iuftifie his freelie, that he may alfo» 
 reftorc them to true righteoufnefTe by the fatisfacti- 
 onofthe fpirii?For Chrift began his fermons thus, 
 * The kingdome of God is at hand : repent and be- 
 leeue the Go-pel. Fnft of all,heedeclarct.h that the 
 treafures of mercie arc fct open in him. Secondlic, 
 he requircth repentance:lafthe confidence in Gods 
 promifes. 
 
 20 But as the hatred of finne,which is the be- 
 ginning of repentaunce, fetteth open to vs the firft 
 cntraunce to the knowledge of Chrift, who offreth 
 himfelfe tononebuttopoorcafmftedfinners* :fo 
 muft we indeuour toward repentance, & apply our 
 felues in it during our whole life,if wee will abide in 
 Chrift.Therfore fo long as we (hall dwell in the pri- 
 fon of our bodie,we muft continuallie wraftle with 
 the vices of our nature 3 &fo confequcntly with our 
 
 na- 
 
CALVINS INSTITVTIONS, ti». 5. 15? 
 natural foule.Wherforel fuppofe that he hath pro- 
 fited much, who hath learned to difpleafe himfelfc Hchath prolfc 
 rnuch:not that he may ftick faft in this mire, but ra- ted much 
 ther that he may make haft to God,that beinggraf- which doth 
 fed into the death & life of Chnft 5 he may continu. ^ c f ^[ plcafc 
 allie meditate vpon repentance. 
 
 21 Furthermore it is well knowen that repen- R 
 
 tance is the gift of God. Therfore the church com- thegifcof God 
 mendeth the benefit of God in that he giuen to the 
 Gentiles repentaunce vnto faluation* . Alfo when ji& % \ 1.1&. 
 the Apoftle goeth about to exclude reuoltcs from 
 hopeoffaluation,he alleageththis rcafon*, thatit ^ ","^^"» 
 is vnpofTiblc that they mould-be renued vnto repe- Jft^J* ^ 
 tance: to wit, becaufe when GODrcnueth thofe 
 whom he will not haue topcrifh,he fhewethafignc 
 of his fatherlie fauour: againe,he thundreth againft 
 the reprobate,withhardnmg the, whofe wickednes 
 is vnpardonable.Whichkindoi" punifhmentthe A- 
 poftle denounceth to voluntarie Reuoltes or Apo- 
 ftataes,who when they fall fro the faith of the Go- 
 fpell,doe mocke God, doeopprobriouflicrefufehis 
 gracc,do tread vnder foot the blood ofChiifte,yea 
 and crucifie him a frefh fo much as in them lieth. 
 
 22 But to difcufle this more plainelie , it is meet 
 that we learch out what that fo horrible offence is, 
 
 which fhall not be f orgiuen: 1 fay that thofe finne a- What It i» to 
 
 gainft the holie ghoft, which refift the truth cfGod fin "c againft 
 
 of fct purpofe, with whofe brightnefle they are da- thc ho *y & ho & 
 
 feled,that they cannot pretend ignorance, and to 
 
 no other cnd,but that they refill. For Chriftc going 
 
 about to expound that which he had faid, addeth, 
 
 hee which (hall fpeakc a wordc againft thc fonnc 
 
 of man, it (hall be forgiuen him,but he which blaf- 
 
 phemeth againft the fpirite,it lballnot be forgiuen 
 
 him 
 
155 AN ABRIDGEMENT OF 
 
 S^utf. How can one blafpheme the fonne, bag 
 
 it {hallalfo be againft the fpirite? 
 
 Whit * *s to ** n ' Tkofe which ftunible at the truth of God, 
 
 JSnne againft which they know not,thofe which blafphemeChrift 
 
 Cbrift. ignoratlie,being indued with this * mind, that they 
 
 will not quench the truth of God,beeing reuealea 
 
 vnto them,and that they would not with one word 
 
 hurt him whom they (hallknowe to beeChrifte the 
 
 Lorde, they finne againft the father and the fonne. 
 
 Butasforthofewhofeconfcienceis conuict, that 
 
 that is the worde of God which they impugne,they 
 
 are faid,to blafpheme the holie Ghofte :forafmuch 
 
 «. y 4 as they wraftle againft the inlightening whichis a 
 
 worke of the holy ghoft*. 
 
 r , 22 Duett. Why do fuch feele God vnappcaf- 
 
 xU "* able? , P . / 
 
 jln. Becaufe as Iohn auoucheth they were not 
 of ihe elec"t,out of whom they went. 
 
 24 This fcemeth to bee too hard, and contrarie 
 to the clemencie of God,that thofe ftioulde not ob- 
 taine remiflion of their finnes , which flie tocrauc 
 themercieof God. 
 
 Jin. The Apoftle faith not that pardon mail be 
 
 denied if they turn vnto the Lord:bu the doth flatly 
 
 Heb.9.4. deny that they can rife to repentance*, namely ,be- 
 
 caufe they arefmitteby the iuft iudgementof God 
 
 Z*cb.j.i} w * tn ctcrnall blindneflc*, for their vntha^keful- 
 
 nefle. 
 
 Obtccf. God mould be contrary to himfelf,who 
 crieth by his prophet,thathee will bee mercifull io 
 Mue.i 8.20.21. foone as a firmer mall conuert*. 
 
 An. But mans minde is not changed to good, 
 vnlefTe it be preuentcd by his grace. 
 
 25 Quefl. IfGod bee not pacified with feigned 
 repentance, how did Achab obtaine pardon , and 
 
 turn 
 
CAIVINS INSTITVTIONS. Lib. f. i$9 
 turnc away the puniihment which was denounced Fc, g n ed repc- 
 againfthim. 
 
 Jh. God docth lometimes fo fpare hypocrites, 
 that notwithstanding his anger doth alwaies lie vp- No K te ' r . r • 
 on thcm.And thatis done not fo much for their fake rct h^ypocm»" 
 as for a common example. For in that Achat» had 
 hispuniihment mittigated, what profite gate hee 
 thereby , faue only that he fhould not feele it fo long 
 asheliuedvpon theearth? The fame maybe faid ^^f 7 ' ~% ,s 9* 
 of Efau*and the Ifraelites.* Therforc God doth T I*W'& 
 fhewefuch examples of his inclination to pardon 
 that thereby the godlic may be incouraged to a- 
 mend there lyues,and that their pryde may bee the dJ^adon t m * 
 more grceuoufly condemned, which liubbornelie pardon, 
 kicke againft the pricke. 
 
 Chap. iiii. 
 
 Hove farre that it from the pureneffe of the Gofpell y 
 whatfoeuer the Sophifiers babble intheirf(hooles y 
 touching repentance where cenfesftonandfatisfa- 
 Stion are handeled. 
 
 i ^pHE fchoole Sophifters erre greatlie in the The' definition 
 J- definition of repentance, faying, thattore- of P°P ifllrc - - 
 pent is to lament the fins which are paft , & not to P cnuncc - 
 comitfuch things as they may lament.They erre al- Thepopifh di« 
 fo when they deuide it into the contrition of the uifionof rcpe- 
 heart, the confeflion of the mouth, and fatisfaction «ncc 
 of the work:for a man may bee trulie penitent with- 
 out the confeflion of the mouth. * * * 5 
 
 i Againeifthofe three be neceflarie toobtaine 
 remuTion of finnes,nothing is more mifcrablc or in 
 worfe cafe then wc,who can neuer be fullie perfwa- 
 ded of remiflionof finncs. They make contrition 
 
I ft» AN ABRIDGEMENT OF 
 
 the firft point to obtainc pardon, and that they will 
 Popifi contri- ^ aueto beperfe<ft,butaman canncuerknowecer- 
 ii on% tainlic when he hath fullie fulfilled this contrition 
 
 in iuft meafure. 
 
 3 FurthcrmorCjit fhould be the caufe of remifii- 
 
 onof finnes, which is manifeftlie falfe as wee hauc 
 
 taught. 
 
 » 'fh fC ^ Moreouer they will haue finners to reckon 
 
 fion! CC " V P a ^ ^ e ^ r fi nrj cs before the Prieft, which canne- 
 
 uer be,and it is contrarie to the fcripture. 
 JMta.8.4. ObieSi, The Lorde fent the Lepers vnto the 
 
 M-5-M- Prieft*. 
 
 An. Hee fent them not to make confefTion. 
 
 Who euer hcarde it fpoken that the LeuiticaU 
 
 Prieftes were appointed to hearcconfeflions? 
 
 ObieB. It was appointed in the lawe of Mo- 
 
 *f»M7.8.5>, f eSj t fa t fae p r i e ft es fhoulde difecrne betweene 
 
 all leprotic! kprofie and leprofie*. But fin is fpintuall leprofie. 
 
 jin. All the Pricfthoods are tranilatcd vnto 
 
 Chrift,in him they are both fulfilled and ended: 
 
 therefore all the right of the Pricfthood was tran- 
 
 flated vnto him*. 
 
 Queft. Why then dothChriftfend thelepers vn- 
 to the Prieftes? 
 
 jin. Lcaft they fhoulde cauill that hee brake the 
 law,which did commaund that he which was cured 
 of his leprofie fhoulde be brought before the Prieft, 
 and fhould be purged by offering offacrifice. 
 
 5 ObieSi. The Lord commaundeth his Difciples 
 that they fhould loofe Lazarus whom he had railed 
 
 HSS , 'Siarus fromthcdcad *- 
 
 tvas loofed. *^ w » ^ was no more fpoken to the difciples the to 
 
 the Iewcs that flood by:but what is this to cofeifio? 
 
 6 ObkSf. Thofe which came to Iohns baptifme 
 confeffed their finnes. 
 
 An. 
 
CALVINS INSTITV TI ONS. tiB.g. \ti 
 
 jln. Iohn preached the baptiime of repentance* • M*t.$.6. 
 Who then mould he haue baptifed,but thofe which 
 confeflfed that they were linnets*? 
 
 ObieSf. lames will that one confeiTehis finncs I*w.j.xtf. 
 to another. 
 
 uin. He willhaue one of vs to lay his own weak- 
 ncflein an others bolbme , that wee rray one giue 
 counfell to another, one take pitue vpon another, 
 and one comfort another. 
 
 7 Ob. The vfe of confetTion was raoft auncient. 
 
 jin. There was nolawe made concerning it be- The law of In- 
 fore Innoccntius the thirdestime: which when it noccntius the 
 was made, Neftanusb.ihopofConftantinobledid J^P ca broga- 
 reucrfe. 
 
 8. Alfo this kind of ConfcfTion didgreatlie miflike 
 euen Chryroftome,ther fore let vscocludc that au- 
 ricular confeiTion is abfurd and contrarie to the 
 worde of God. 
 
 * o But the true confcflion which is commaunded T rue confetti© 
 vs refpecteth both God and man. Thefirftis,that before GoU. 
 we confefTeourfinnestoGodjthat we mayobtainc 
 pardon,forafmuch as it is the Lord who alone for- j 
 
 giueth,forgetteth, and blotteth out the fame. He^ 
 the alone Phi(ition,the knower of mens hearts,iBl p .M3 3 -5.#-S» 
 he alone is priuie to their thoughts*. u 
 
 10 After the fecret confeffion which is made to 
 God, folbwcththcvolunrarie confeflion which is 
 made before men, fo often as that is expedient ei- before mn 
 ther for Gods gloric,or for our owne humbhng.Af- 
 ter this maner Dauid reproued of Nathan, & pric- 
 ked in confcicnce, doeth conftiTehisiinne before 
 God,and alfo before men. After this manner the 
 people of Ifrael, hauing the Prieft to fay before i Sam.xt. 
 them , did openlre confeflc their inquiries in the Ltftiric.n. 
 temple*. 
 
 M 
 
i6i AN ABRIDGEMENT Of 
 
 Extraoidinaric 1 1 This kinde of confefiion ought to be ordi- 
 eonfelfion. naric in the church,and then to be vfed extraordi- 
 nanlie,if the people haue offended with anie gene- 
 ral! offence. Such was the confeffion which the 
 ^/ M7 , whole people made, beeingguidedbyEfdrasand 
 
 Ordinary con- Nehcmias*. Wee vfe that extraordinaire confei- 
 feifion. £ on commeded of God, and moft profitable for vs 
 
 fiitly when wee prefent our felues in the fight of 
 God and of the angels in euerie holie afiemblie. 
 Obieft. That is done in euerie prayer. 
 An. I graunt,but if you confider howe great our 
 fluggifhnes is,you will graunt that it is a wholefomc 
 kinde of ordinance,if the chriftian common people 
 be exercifed by fome folemne rite of confeffion vn- 
 to humilitie. 
 
 i a Furthermore, the fcripture alloweth two 
 
 formes of priuate confcfli6.0ne,which is made for 
 
 1 our fake: whereto appertained that of Iames,Thae 
 
 Twokmdcsof wee con f e {f e ourfinnes one to another*. Another 
 
 fertiorf. C ° which muft be made for our neighbours fake,to pa- 
 
 lam.$.\6, cifie him,and to reconcile him to vs,if we haue of- 
 
 s fended or hurt him in anie thing. For the vfe of the 
 
 foxier (though it be free) yctihallwemorecom- 
 
 i JUiouflie repaire to the paftours : yet there wee 
 
 For our fake, muft be ware both of neccifity to reckon vp al faults 
 
 and that there be no tyrannie in the minifters, and 
 
 123 in the people no fuperfti «on. 
 
 13 Chriftfpeaketh of the other in Matthew*. If 
 j thou offer thy gifte at the altar, and there {halt re- 
 Ma*. $.ij member,&c.Vnder this kinde is contained the con- 
 Forour neigh- feflio of thofe which haue offended eue the whole 
 bours fake. church. So was the ma of Corinthus receiued again 
 
 . ,. to the communion, when he had (hewed himfelfo- 
 
 ££$?* bedienttocorreaion*. 
 
 14 In thefe three kindes of confeiTion,the power 
 
 of 
 
CALVINS INSTITVTIONS. iifi.3. i«f 3 
 
 ofthekeyestaketh place*: either when the whole Mat.1t.19. 
 Churchecraueth forgiucnefTe with a folemneac- I0b.xo.21 
 knowledging of their offences : or when anie pri- 
 uateperfon,whohathby committing fomc notori- j 
 
 ous offence, offended the whole congrcgation,doth z 
 
 teftihe his repentaunce : or wrier» he which by rea- * 
 
 fonofvnquictnefle ofhisconfeience doth need the 
 helpe of the minifter, doth difclofe to him his infir- 
 mitie. But when we fpeakc of the keies we muft be- 
 ware that wee doc not dreame of anie power fepa- a caution, 
 rate from the preaching of the Gofpell. 
 
 1 $ That which the Romifhe diuines haue drea- There is no aa 
 medofthe vfe and number of thekeyes, and of the rhoruicofthe 
 power of binding and locfing, is loabfurde j thatic k ,°y es without 
 needeth no refutation. thewordc. 
 
 16 For who is able,as they will haue it to reckon NT ~ . 
 vpaUhisfmnes'r'Dauidcrieth out, whofhallvndcr- r?ckenvpall 
 ftand all his erro urs? f mites. 
 
 17 Therefore it is a butcherie cruellie zo v P ll - l 9^l.& 
 veyc mens consciences with that which is vnpcfli- * '|. 
 
 ble. 
 
 18 Moreouerthatlaw,thatamanmuft ofnecef- 
 fitie reckon vp all his finnes,lhall either throw men 
 into defpairc 3 or els it wil make them hypocrits,ha- 
 uing brought them from the true feeing of their 
 fmnes,and fo it mail make them ignorant of God 8c 
 ofthemfclues. 
 
 Queft. Muft I then confefle all my fins? Is there 
 no confeflion acceptable to God, vnleffe it be con- 
 cluded in thefe few wordes,I am a finner. 
 
 An. We muft not onlie endeuour in one worde, 
 to confefleour felucs to befinners, but alfo what 
 mannervnclcanefle ours is, howc great it is, andin. 
 how many points,ihat % dcapth of mercy may fwal- 
 low vp the depth of fin. Dauid laid for good caufe* "PfaUwi 
 
 M ij 
 
x*4 AN ABRIDGEMENT OP 
 
 Lord cleanfe me from my fecret faults, 
 
 Obkci. The gate of Paradi'ce is {hut againft him , 
 which (hall neglect the power to confelle which is 
 offered him. 
 
 An. Yea at what time focuer a firmer fhai repent 
 himof hisfinnes from the bottom- of hishearte,I 
 will put all his wickednes out of my remembrance, 
 Etfdki8.:i faith the Lord*. 
 
 Obieti. There can no iudgement be giucn before 
 the caufe be heard. 
 
 An, Thefe confeflburs do rafhlie & boldlie cha- 
 lendge to themfelues that power , who are made 
 iudges of themfelues. 
 
 ObieSi, Wee haue the office of binding and loo- 
 Tobindcand f ing cornmitte d to ys. 
 
 An The Apoftlesknew not this power, 
 . . con _ 10 Therefore let vs reieft auricular confeflior* 
 feffion is hurt- as peftilent and hurtfull to the whole church, 
 full. ObieSi. It caufeth him which confeifeth to be a- 
 
 fhamed,that he may heer after be more waric, and 
 Liberty to preuent the iudgement of God. 
 iinne cometh An.Xtz we may cuery where fee 5 that by nothing 
 from auricular men j iaue more Gertie grauntedtofin, then when 
 con e ion. nau ingconfc{Ted them lelucs to the Prieft, beeing 
 carelefle for making confefTion all the reft of the 
 yeere >they neuer once figh before God. 
 
 20 Quef, Therefore the kexes were giucn with- 
 
 M4M3.18. ouc caufc * t shallwemake thewordof Chrifttobe 
 
 of none effect? 
 
 , he An, Chrift gaue this power to his apoftles whofe 
 
 keyes were ge- n e,tner vicars not fucceiTours the ihauclings are. 
 
 * Againe that was not done before they receiucd the 
 
 holy Ghoft. 
 
 Obietf. They haue the holy Ghoft. 
 An, Why do they then loofe thofe things which 
 
 the 
 
CALVINS INSTITVTIONS. 11B.5. \6% 
 
 the Lord would haue bound,why do they bind thofc 
 which he commaundedto be loofed? 
 
 11 Ob. They haue power without knowledge. 
 
 An. Knowledge is required to good vfc. Power without 
 
 ObieSl. The faying of Chrift is limitted accor- k « ow l« d S c - 
 ding to his deferts who is bound or looted. 
 
 An. The church pronounceth fornicators and 
 aduItercrs,&c.tobe bound,as thofe which arc wor- 
 thie to be bound.By the fame worde it looleth thofe 
 whom it comforteth after they repent.Which can- 
 not be done without knowledge and vndcrftanding * 0> r > 6 -t' ) 
 of the word of God. 
 
 tz Ob. The lawfcl minifters of Chrift (hal ftand 
 no lefTe in doubt, bccaufe they knowc not his faith, 
 which confcfTethhis finnes: but theprieft doth only 
 remit the finne which he knoweth. 
 
 An. Theabfolutionisconditionall,that the fin- Abfolution con 
 ner fhould truft,that God wil be merciful to him,fo ditionaU • 
 that he fincerehe feeke the cleanfing of his finnes in 
 the facrifice of Chrift, & reft vpon the grace which 
 is orTred him. 
 
 23 Therefore thefethinges are prepofterouflie 
 wrefted vnto auricular confeflion, which arc fpoke 
 by Chrift partly of the preaching of the gofpeI,par t- 
 lie of excommunication. 
 
 Obieci. The authoritie and power to loofc was 
 giuen to the Apoftles, which the Pneftes doexer- 
 cife by remitting finnes which they know. 
 
 An. This principle is falfe : bccaufe abfolution 
 which feruethtofatthjis nothing els but a tcftimo- x . 
 
 nieof pardon, taken from the free promifc ofthc on 
 Gofpell.But the other which dependeth vpon difci- 2t 
 
 pline, appertaincth nothing vnto fecret finnes, but 
 rather vnto example,that the publike offence of the 
 «hurch may be taken away. 
 
 Miij 
 
1 66 
 
 AN ABRIDGHMENT Q F 
 
 of auricular 
 coiifeilion. 
 
 Popiflifatif. 
 
 faction. 
 
 ObieB. Sinnes mud be forgiuen but with enioy- 
 ning penance and fatisfaclion. 
 
 i^f». That i> to halfe that, v/hich God hath pro- 
 mifed wholie. 
 
 24 The whole fummc tcndeih to this endjf they 
 'l he beginning will make God the authour of auricular confeiTion, 
 their vankie is repioued:becaufc this tyrannie was 
 broughtin,when the world was opprefud withril- 
 thiebarbari:mc. 
 
 2? They afhgnc the third place in repentauncc 
 to fansfaction : they fay that u is not furncient for 
 him which rcpenreth to abllainefro eiuls paft 3 & to 
 change his manors for the better vnlcffe hec make 
 fatisfaftion to God for thole thinges which are 
 done. 
 
 ObieEl. Though God forgiue the fault,yct doth 
 hec referue the puniihment. 
 
 Jn. What is remiffion but the free gift of libera- 
 lise < Againe, Why is the word freelie added but 
 onely to take away all opinion of fatisfac"tion?Laft 
 of ailj if by rhe name of Chiifte wee obtaine re- 
 miffion of finnes % what {hall wee needefatisfa- 
 #k>n? 
 
 26 Obicct. We are receiued into the fauour of 
 GodbyChtiftinbaptifme. After baptifme we muft 
 rile sgainc by fatisfa&ions. TheblocdofChrifre 
 profi:eth nothing,but fo farre as itis diftributedby 
 the keics of the church. 
 
 Jin. Iohn faith farre othcrwife, who fa ith,Th at 
 Chrifte is both our aduocate with the father 3 & the 
 propitiation for finnes, and that finnes are forgi- 
 uen for his names fake * . For hee is the onelie 
 Lambc which takcth away the finnes of the world*: 
 Therefore we neede none other recompence orfa- 
 tisfattion, 
 
 77 We 
 
 What rcmiffi. 
 on is. 
 I 2 
 
 lot 5z.h 
 
 Cnlio.t.x^. 
 
 *Ioh.i.l6. 
 
CALVINS INST1TVTI0NS. iib.j. 1*7 
 
 27 Weemufthecreconfider two thinges: The 1 
 firft that Chrift his honour bee kept to him vndimi- z 
 iuflied.Secondlie,thatmens confidences being ful- 
 
 lie certified ofrcmiflion of finnes may haue peace 
 with God. Both of thefe are violate by the doctrine 
 offatisfaction. 
 
 28 ObieEf. Certaine finnes beveniall,and cer- 
 taine mortall: for mortall finnes, a great fatisfadi- *F lie vc "'f 11 
 jpn is due : vcmall finnes are purged with more eafie p ap ,jt,, 
 remedics,with the Lords prayer, with holie water, 
 
 with the abfolution of the Mafle. 
 
 An- That is to toy and mocke with God. Such a 
 diftinction of fin is contrarie to thefcripture,which 
 pronounceth death to bee therewarde offinne*, 7^w».tf. 2 j.i4. "■ 
 and that the foule which (hall finnc is worthie of Ewch.i 8.20. 
 death*. 
 
 ObhEl. The finnes of the faithfull arc veniall or 
 pardonable. 
 
 An. Not becaufe they do not defcruc death,buc 
 becaufe through the mercic of God there is no con- *o r t"|} cs arc 
 demnation to thofe which are in Chrift Iefus*. p y0 »u2.i. 
 
 Obiefl. This is the paradox of the Stoicks tou- 
 ching the equalitie of finnes. 
 
 An. It doth not folio we that thofe finnes are c- ~ f .. «• 
 ., , . , , .. Or the ottencc 
 
 quail which arc together mortall. and pnnifhmct 
 
 29 Obiecf. The offence is forgiuen through the of finnes. 
 mercie of God, but the iuftice of God doth require 
 
 that the punifhment mould be paid. 
 
 An. The fcripture teacheth the contrarie. This 
 is the teftamct which God hath concluded for vs in 
 his Chrift.-thathe will not remeber our iniquities*. 
 And in another place, If the wicked man (hall de- 
 part from his iniquitie,. I will putall his iniquities ' fy -3*-34' 
 out of my remembrance*. tMCb.v%a!f, 
 
 30 What had Chrift e done for vs,if the punifh- 
 
 Miiij 
 
i*8 AN ABRIDGEMENT OF 
 
 iTcc.1.14. ment ihouldyetbee required for finncs? Forwhen 
 
 /f/Tjj.5. wefay that he hath borne all our finnes inhisbodie 
 
 R«k.j.24. vpon the tree, there is no other thing fignified, but 
 
 that he hath iuffered the puni(hment& pain which 
 
 were due to our finncs. 
 
 Qiicfl. Will the Lot d admit no rccompence? 
 ,0- jin. We will pay the calues of our lips %namclie 
 
 thankfgiuing. ' • 
 Da ., 31 Obitii. Dauid obtained pardon for his fin, 
 
 2 Sam.\z.ii. andycthcispunifhed afterward with the deach of 
 
 his fonne*. 
 
 Puniflimcnt of ^"* $ ucn punimment is a correction, and not a 
 
 the wicked. punifomen: for finne:which two muft be diligentlie 
 
 diftinguifhed.For there be two kinds of ludgcmets: 
 
 the one of a iudge,fuchasthepuni{hment of God 
 
 I isjvvhen the pumlhment is ioyned with his indigna- 
 
 Correction of tion.The other of a father,which is properlic cahed 
 
 Children. a correction or admonition.The fonne is beaten, & 
 
 theferuaar is beaten : but thef ruantis punifhed 
 
 as aferuaunt , becaufehce hsth offended. Butthe 
 
 fonne is chaftifed as a fonnc needing difcipline. 
 
 31 Therefore the chaftifementofthefaithfullis 
 
 /06.3.17. a blefling of God, and a fureteftimonicof Gods 
 
 'Pro j.i 1, loue*. But what afflictions foeuer the wicked doc 
 
 Htb 12.5. luffer, it is depainwd out vnto vs as theentrance 
 
 into hell, from whence they beholdc their eternall 
 
 damnation alreadie a farre of. 
 
 Obieff. God is oftentimes faide tobceangrie 
 r/4.1 :. 1 w * tn n * s Saints, when heepunifheth their offen- 
 
 •Ab<tc.\.z. ces*. 
 
 Thcanger of jj n . That is not referred vnto the purpofc of 
 God who doth punifh, but vnto the vehement fee- 
 ling of painc,which thofe fuffer which abide his fe- 
 ueritic. 
 
 - 33 Therefore when the reprobate arc fcourged 
 
 with 
 
 God. 
 
CALVTNS INSTITVTIONS. Lib. j. \<o 
 with (courges of God, they arc not therefore punt- The whfpjps of 
 thed that they may returne to a better minde , but thc rc P r °oatc. 
 onely they trie witlvtheir great euill , that God is a 
 iudgcandreuenger*. But the children are beaten i Svn.i$ 2j. 
 with roddes a not that they may thereby be punithed 
 for their finnes,but that they may therby be brought 
 on to repentance*. i.O.n.j». 
 
 34 The faithful hauc ncedctobefurnithedwith 
 theie cogitations in thcbittcrneiTe of afflictions. It 
 is time that the ludgement beginne at the houie of 
 thc Lord, wherein his name is called vpon*. What t Tet.^ 17. 
 ihould the children of God do, iftbey didbelccuc l?r. 25.19 
 thcfeuentieofGodwhichthey dofcclc, to be his ™yCw<i did 
 vengeance? 
 
 3* Therefore we fee plainly that after that God 
 hadforgiuentheadultencofDauid , he chathfed 
 him,both for a common example, and alfo to hum- 
 ble him. In this refped the faithfuilto whonie he 
 is merciful!, are day lie fubieft to the common nai- 
 leries of this life. 
 
 36 ObieEr. Danicll counfclieth Nabuchadnezar 7?™ 4;= 4 
 toredeemehis fmnes with righrcoufneii'e, and his x \&llinz W 
 iniquities with pitying the poore*. fitae* 
 
 Jin. This word redeemc, is referred rather vnto 
 men, then vnto God. For it is all one as if he had 
 fayd, Thou haft excrcifed 6 k:ng,an vniuft and vio- 
 lent gouernmenr,nowe in ftecce ofthy vmuft exa~ 
 c^ions,repay to the people uiftice and mcrcie. 
 
 ObieEf. Salomon faith chat the multitude of fins _ 
 is couered by loue . 
 
 jin. Net with God,but among men them fellies. How i 0tie:o . 
 For the whole verfe goeth thus , Hatred rayfeth ucrcchiinnci. 
 contentions : but loue couereth all iniquities: as if 
 he ihould lay , They which hate one an other, 
 do one pull aa other in pecces : but thofe which 
 
170 AN ABK1DOEMET4T OP 
 
 loue together,do winke at manie things , & do one 
 forgeue another manie things. 
 
 ObieEi. Sinne is cleanfed by mercie and hbera- 
 litie. 
 
 .An. That is, they fhall find Godfauorable , who 
 
 bidding adieu to their former wickedneffe,do turnc 
 
 , to him by godlinefle & truth . So doth the Apoftle* 
 
 *MatVt \*i$ anc * Chrift *expound them. 
 
 I*u\e.j t i6, 37 ObieH. The woman had manie finnes forge- 
 
 uenherbecaufcftieloucdmuch*. 
 
 Jn. Her loue was noc thecaufe of the forgeue- 
 neffe of her finnes,but the proofe: becaufe the Lord 
 fayd, Thy faith hath faucd thee. 
 . _.. 38 Chryfoftomewritethwelinacertaineplace* 
 o«i.2,»» ja . ^£ ere merc j e j s required , examination ceafTeth: 
 where mercie is craued,iudgement doth not rage; 
 N where mercie is asked : there is no place for punifh- 
 
 ment : where mercie is, there is no queftion: where 
 there is mercie,thc anfwer is pardoned. 
 Hom 10 in Gen °biett. Auguftine calleth the works of mercy,re- 
 EucbMLaur. medies to obtaine remiffion of finnes. 
 
 An. He expoundeth him felfe in another place. 
 The flefh of Chrift, faith he, is the true and only fa- 
 crifice for fins, not only for thofe which are all blot- 
 ted out inbaptifme : but for thofe alfo which come 
 vpon men afterward through infirmitic , for which 
 we fay daily, Forgeue vs our debt*. 
 Mat.6.u. ^ An£ j t k e Q fa wr i ccrs f or t he moft part , called 
 
 Ecclefiarticall fatisfa&ion,not a recopence to be rendred to God, 
 
 facisfa<2ions a- but an open declaration , whereby they which had 
 
 mong thofe of bene puniflied with excommunication , did certifie 
 
 old time. t he Church of their repentance, when they would 
 
 be rcceaued to the communio.For there were cer- 
 
 taine faftingcs appointed them , and other thinges 
 
 wherby they mould teftifie that they were weary in 
 
 deedc 
 
CALVINS INSTITVTIONS. Li», j. s 7 t 
 deede and from their hart, or whereby rather they ^iuvuft.Exchir. 
 mightblot out the remembrance of former things. **' L1ur.cap.6fr 
 And fo they were fayd to make iatisfactionnot to 
 God,but to the Church. 
 
 Chap. v. 
 Of the fupplies which they addc tofatUfac7ions,tianJC- 
 ly indulgences and purgatorie, 
 
 s T^Vrtbermorcfrom this doctrine of fatisfacxion What fndul- 
 ■Tflowe indulgences. For they dreame that that S cnccs ^c. . 
 is by them lupplkd , which is wanting in our owne 
 abilitic to make fansfaclion : :o that they define the 
 to be the difpenfation or diftribution of the mcrites 
 ofChrift, and the martyrs, which the Pope docrh 
 deuide by his bulls. 
 
 z Hence commeth the treafure of the Church, SjJT^a! 
 which cOntaineth the merits of Chnlt , & of his A- church? 
 poitles,andofhis holy martyrs. The piincipa'1 cu- 
 ftodieofthis barne is committed to the Biiliop of The pope of 
 Home , in whole power the diftribution of lo great t,ie keeper of 
 goods isSo that he may beftow them of him felfe,& J, 6 banic - 
 
 - i i ■ n -n- t n i i ne great an- 
 
 appomt to others the luriidicriontobeltowe thcrn. iho r ii>e of the 
 
 3 Leo Bifliop of Rome writeth excellently to Pope 
 the Pakftines againft the facrilcdges * Although **%*** 
 faith he, the death of manie Saints was precious in j/otc. 1 - * 
 the fight of the Lord, yet the death of nc innocent 
 hathbin the propitiation of the world.) uftmehaue 
 receaued & not giuen crownes ; & the examples of 
 patience lfllied from the fortitude ofthc fakhfullygc 
 not the rewards of nghteoufncile. 
 
 Obied. Paulc faith*, I fulfill in my body ttiofe f#a, «?f- 
 things which are wanting ofthc (iiffrings of Chi id. }Stlthe<ufe- 
 
 *An. That is referred vnto thelutrrings of Chail ringes of 
 in his rcyfticallbodic, which is the Church. Chnlt 
 
17* AN ABRIDGEMENT OP 
 
 ObieSt Peter & Paule mould neuerthelefle haue 
 obtained the crowne of vi&orie if they had died in 
 
 ^Chur^h" thdr becls - But m that the y did f * riuc to blou<1 y to 
 hath by the ex k au e that barren & vnfrutefull 3 doth not agree with 
 amplcs of the righteoufnefle of God. 
 Marurcs. ji n% The Church receaueth profit great inough 
 
 in common, that it is cnflamed by their triumphes, 
 vnto zeale to fight. 
 r „ . 4 Obiefi. Paule affirmeth that he fuffercth for 
 
 Colx '^ the Church*. 
 
 An. Not for the redemption of the Church, but 
 
 for the edifying and increafe thereof. As he faith in 
 
 another place that he fuffereth all things for the c- 
 
 ^ lcCtes fake ,'that they may attainc to the faluation 
 
 i for.i.'i*. which is in Chrift Ielus*.Let vsheare what Augu- 
 
 Jn -PfaLii. ftinc faith, * The fufinngs of Chrift in Chrift alone. 
 
 Jtotc as in the head : in Chrift and the Church as in the 
 
 whole bodie. 
 
 ? Furthermore who taught the Pope to in- 
 clude the grace of Chrift in leade and parchment, 
 which the Lord would haue diftributed by the word 
 3.^.j.i8. of the Gofpell*. 
 
 11,17 6 ButthisPurgaroric,whichisthefatisfa&ion, 
 
 which is made after death,for finne,by the lbules of 
 
 •icoric "" tnedcaa j isinuentedby curious raihnefTe without 
 
 • j* thewordofGod.Forafmuchasitmakeththecroffe* 
 
 z of Chrift to beof none erfeft : it layeth an vntolle- 
 
 - rabk Qaundcrvpponthe mercie ofGod:itweake- 
 
 neth and ouerthroweth our faith. 
 
 7 ObUSi. When the Lord auouchcth that the 
 finnc againft the holy Ghoft mall not be forgiuen 
 M*rl\i%* citner ia this world or in the world to come*, he gh. 
 ueth thereby an inkling that certaine finnes {hall be 
 forgiuen in the world to come. 
 jitu When the Lord did cut of all the hope of par- 
 don 
 
CALVIN'S INSTITVTIONS. Lis. J. 17J 
 
 don from fuch an hainous wickedncs,he thoughtic 
 not inough to fay , that it {hould neucrbe forgiuen, 
 but thai he might the more amplitieit , he vied a 
 partition , wherein he did both comprchende the 
 judgement which euene mans confciencc fecleth in 1 
 
 this litc,and thatlaft iudgement alfo which {hall be * 
 
 geuen openly in the refurreclion. 
 
 Obieft. ltisfayd*,Whencethou canft not come ^«.5.2$. 
 vntill thou (halt pay the vttermoft farthing. 
 
 jln. If the iudge in this place do fignifie God & 
 the plaintife the deuill,the fcrgcant the Angcll, the 
 prifon purgatone, I will gladly yeeld v nto them.But 
 if Chrift doth {he we in that placc,into howe manic 
 dangers they throw the felues,which do obftinately 
 purfue the extremitie of the Law,to the end he may 
 more earncftly exhort thofc that be his vnto con- 
 cord, I pray you where {hall we find Purgatorie? 
 
 8 ObieSi. Paul affirmeth that the knees of things W«*.xe« 
 in heauen, in earth, and vnder the earth,do bow to 
 Chnft. Therefore there be foules lying in paine in 
 Purgatorie. B . o f , 
 
 jin. In that place the Apoftlc meaneth by the ^ ncz & 
 bowing of the knee , not the true worfhip of godli- 
 neffe,butthatChrifl hath Lordthid graunted him, 
 vnder which all creatures muftbc brought. Euen 
 the verie deuils ihallwith terrour krtowe him to be 
 their iudge. Thus doth Paule himfelfe interpretit <j> m . x0 
 in another place*. 
 
 Obieci. I heard euerie creature which is in hea- 
 uen, and which is vpon the earth, and which is vn- 
 der the earth , and which is in the fea , and thofc 
 things which arc in thcm,I heard them all fay,Ble£. 
 fing, and honor, and glorie,and power *be for euer ^/-cc.j.ij. 
 and euer to him that uttcth vpon the throne,and to 
 the lambe. 
 
174 a;n^abridgement Of 
 
 Jn. It is airirmed that the chiefc partes of hht 
 world, from the higheit part of the heauen , vntc* 
 the verie middle point of the earth, euen the crea- 
 tures which are voidp of fenfe,do after their maner 
 declare the glorie of their aeator. 
 * M.ttb *2.r?.. Obiect. Whatmeaneth the book of Machabees*? 
 ***• .An That booke is not reckened among the ca- 
 
 nonicall bookes. And therefore the author him fclf 
 tMacbiK \6 cia,,ctn pardon*. 
 
 9 Ohietf, He him felffhall be faued faith Paul, 
 i Cer.3.12. but as by fire*. What fire is that if not the fire of 
 purgatorie? 
 
 jin. He fpeaketh of fire by a fimilitude: that doth 
 
 the wor^as,dcclare.Therfore by fire wc vnderftad 
 
 Fyre put for tnat tne inuentions of man , being not cftablifhed 
 
 hoi "Short ^ c ^ c wor( * °f God, cannot abide the examination 
 
 of the holie Ghoft , but they fhall by and by fall to 
 
 the ground and come to nought. 
 
 Prayer for the * ° ObieSi. It was a moft ancient obferuation , & 
 
 dead . commonly receaued a thoufand and three hundred 
 
 yeares a go, to pray for the dead. 
 
 An. But by what word of God ? by what refla- 
 tion? by what example? 
 
 Qutft. Why durft they then do it? 
 An. They did therein fufrer fomewhat which is 
 proper to man: and thcrfore it is not to be imitated.- 
 
 Chap, v i. 
 Of the hfc of a Cbriftian man : and fir ft of all by what 
 argument es the Scripture doeth exhort vs thero- 
 
 _ . f i T IX 7Efayd that iris the endc of regeneration 
 
 SSioJr* * * thatin the life of the faithfull there ap- 
 
 pearcan agreement Stconfent betweene the righ- 
 
 tcoufnefic 
 
CALVINS INSTITVTIONS. Lib. 5. 175 
 tcoufiiefTeof God and their obedience; and that by 
 this meancs they confirme their adoption, wherby 
 they arercceaucd tobefonnes. And although his 
 Law containe in it that nc wncffe,wherby the image 
 of God isreftoredin vs, yetbecaufe our flovvneile 
 hath nccde as well of manic fpurres,as alio helps, it 
 fhall be good for vs to gather out of diuerfe places 
 of Scripture a way how to order and frame the life, 
 left they erre in their ftudie, who are delighted in 
 repentance. 
 
 2 Furthermore thic institution of the Scripture 1 
 ftandeth chieflie vpontwo parts. The firft is, that The partes ofa 
 the loue ofnghtcoufnefle, wherto we areotherwife Cliriftian life. 
 «#»enclined by nature , be dripped into our minds. 
 
 The other is that there be a rule appointed vs, that * 
 
 may not fuflfer vs to erre in the ftudie of righteoufe- 9^ the lo " c of 
 nefle. The Scripture hath many reafons to comand r ' 8 tcou nc$ * 
 righteoufrieffe : the firft is, that we be holy,both be- lM ^ t 
 caufe God is holy, and fecondly becaufe we are ioy- x i?et.\.\.\o. 
 ned with him,and are reckened among his people*. "Pfal.^. 34. & 
 
 3 The other is that we be made like to Chrift: 'S****^ 
 through whomc we are returned intofauour with 
 God. Therefore we haue a patterne of him fet be- 4 
 fore vs, whofe forme let vs expreffe in our life.Her- 
 
 vnto arc added the benefits of God, whereto if we 
 
 be not anfwcrablc,it fhall be a point of extreme vn- 
 
 thankfulnefle. God hath (hewed him felfe a father Thc Md of 
 
 toward vs,& let vs on the other fide (hew our fclues Gods benefit*. 
 
 children to him. Chrift hath purified vs from filthi- 
 
 nefte by his cloudlet vs not pollute our felucsafreih 
 
 he hath ingrafted vs into his bodic,let vsnotfprin- 
 
 klc any fpot or blot vpo vs: our head is afcededinto 
 
 heauen,let vs defire with the whole affection of our 
 
 heart to come thither, laying away the affection of 
 
 the earth . We arc the temples of the holie Ghoft, 
 
Mtluxt. 
 €ph.s.i.i6, 
 
 Hsb. \ o. i o . 
 Who they be 
 
 17* AN ABRIDGEMENT OF 
 
 let vs not be profaned with filthinefle of finne*, 
 Thcfe are the beft foundations to order and frame 
 thelife well. 
 
 4 Therforc they which haue notbingof Chrift 
 
 to be called 
 Chnftj2ns. 
 
 £/>&4-iz. 
 
 ^^^""^cfidesthebaretitle, are not to be called Chrifti- 
 ans. Becaufe none haue nnic fellowihip with Chnft 
 faue thole which haue gathered out of the word of 
 the Gofpellthc true knowledge of him. But the A- 
 poitlc denicth that anie of thofe hath rightly lear- 
 ned Chnft*, which is not taught , that he muftput 
 on Chrift haumg caft ot the» old man which is cor- 
 rupt according to the defires of error. 
 
 5 Neither is it required that the manners of a 
 Chriftian man mould breath out nothing but the 
 abfolute Gofpell : which notwithftanding is to be 
 wiihed, and toward which we muft endcuour our 
 felues. Otherwifc all men mould be excluded from 
 Chnftianitie,feeing there is none Angelicall perfe- 
 ction : yea we are all found as yet a great way of: & 
 
 Tflieendeof manic haue as yet gonefmally forward. What the? 
 
 roans life that marke is fet before our eyes whereat alone let 
 our ftudie aime, that we may go forward more and 
 more, vntiil we comeM^he verie perfection : that 
 hauingatlengthput ofthe infirmitie of the fle(h, 
 we may be receaucd into the perfect fellowlhip of 
 God. 
 
 Chap. vir. 
 
 Thefumme ofaChriftian life : vhrre Is hmdled 
 the denying of our felues. 
 
 i *Tp He firft office ofthe faithfullis to giuc their 
 
 "he 6 odlie" "*■ bodies a lluely facrlficc t0 God, holy and ac- 
 
 ceptable to him *. Surelie it is a great matter for vs 
 to be confecrate to God, that we may neither think 
 
 nor 
 
 7(om.iM 
 
CALVINS INSTITVTIONS. Lib.j. 177 
 do anie thing afterwarde, but oncly to his glo 
 For that which is hohe is applyed vnco profane 
 vfes, not without doing iniune to him. Bn ; : nrid 
 if wee be not our owne but the Lordes , 
 peareth both what crrour is to be airoyd. e j, 0ci -, ni - 
 
 towhaccnde all the actions of our life arc to be f r hc aenyaS 
 directed, namely that neither our reafonnor our ofourfdtacs. 
 willbcare the chicfe (way in our couniells. O hewe 
 ereatliehath he profited, who being taught that 
 he is not his owne, hath depriued him felfe of 
 the rule and goucrnmentofhimlelfctogeueitto 
 God. 
 
 z The other followcth , that we fecke not the 2 
 
 things which arc our own,but thofe which are both What chede. 
 agreable to the will of God,and winch ferue to fur- JSJ ot our 
 therhis glorie. This is thatdcniall of our fellies; 
 which Chriit euen from their rlrft beginning of in- 
 struction doth fo diligently giue his charge to his 
 Difciples,which fo foone as it hath once taken root 
 inourmind,itJeauethnopIace either for pride or 
 couetoufneflq or other vices which are ingendred 
 of louc of ourlclues. 
 
 3 The fame Paul c v -^'.e more plainly though 
 brieflicfetteth downe all^e partes of a well orde- 
 red life*. The grace of God which bi ingcthialua- T^.x.i 1. 
 tion vnto all men hath appeared, and teacheth vs 3 
 
 that denying vngodiineiie , and worldly luftes , we 
 liuefobarly,andgodhlie , and rightcouflie in this 
 prefent world , wayting for the blcflcd hope & ma- 
 nifcftation^ofthcgloiieofthe great God, and of 
 our Sauiour Ieilis Chrift, who hath gcuen him fclfe 
 for vs ; that he might redcemc vs from all iniquitic, 
 and purge vs to be a peculiar people zealous of 
 good workes. 
 
 4 In thefe wordes we fee that the denial] of our 
 
 N 
 
i?8 AN ABRIDGEMENT OF 
 
 Thepartes of felues hath refpect partly vnto men, and partly (& 
 a Chriftia^lyfe chac chieflje ) vnto God.Towardes men the Scrip- 
 ture commaiuideth vs to performe two thinges, to 
 wit that in honour wc prcferre them before our 
 felues , and that we employ our feiues wholy and 
 fairhfuily to procure their profit. Wee can not do 
 thefc vnlefle our minde be firft emptied of naturall 
 fcnfe.For (fuchis theblindncfle wherewith we run 
 lucvdcrginto the louc of our felues) euerie man 
 thinkech with him fdfe that he hath iuft caufe to 
 fet vp his combe, and to contemne all other men in 
 companfon of him felfe. Therefore to the end this 
 felfe U ue which is bred in vs may be taken away, 
 firft let vs confider thofe vices wherwith we abound 
 according to the rule of the Scripture. Secondly let 
 vs knowe that thofe giftes whereof we are fo proud, 
 are not our goods, but the free gifts of God,that we 
 may call all things to humility. Againe we are com- 
 T maunded to reuerence and honour thofe giftes 
 
 A Caution, which we fee in our neighbours : to winke at their 
 z vices: not that we may cherim and nourifh them by 
 
 flatteric,butthatwedo not triumph againftthera 
 for becaufe of thofe vices , whome we ought to 
 Joue. 
 
 5 Now what an hard matter is it for a man to 
 feeke the profit of his neighbour ? VnlefTe thou de- 
 part from confideiing thy felfe , and do after a fort 
 put of thy lclfe,thou lhak not preuaile,becaufe louc 
 ieeketh not thole things which be her owne*. And 
 iris an hard matter for vs to depart from our ownc 
 i i ;ht uf our owne accord, and to refigne it to ano- 
 ther. 
 '• £ . 6 Furthermore that we be not wearie of well 
 ..'^ne doing, there muft be another thing added , which 
 ... 1 5.*. Paule putteth downe*,that loue is patient , and is 
 
 not 
 
CALVINS INSTITVTIONS. Lib.j. j? 9 
 not prouokcd. The Lord commaundcth to do good toue is pati- 
 to allmcn in general!, a greatpart wherofaremoft cnt. 
 vnworthic,andalfo our enemies. For the image of 
 God is to be confidercd in all men, to which we owe 
 allhonourandloue. But in thole whichare of the GoViTa el-eat 
 houmoldoffaith, the fame is more diligently to be argun<entof 
 coniidcred,inaftnuchasitisrenued & repaired by bounnfuincs. 
 the Spirit of Chnfr. GmL$.io 
 
 7 Therefore this mortification (hall then only ]™J gg*' 
 take place in vs., if we fulfill rhedutjgs ofloue. And place in vs 
 he doth fulfill them not which doth all theducties which doth 
 ofloue, but which doth them with a fyncere a fife- ched *>ccics o( A 
 ftionofloue.Heflialldoitif heputvpon him that ° uc ' 
 mans perfon whome he feeth necde his helpe , and 
 
 doth in like fort pine his eftate, as if he him fc\fc did 
 feeleit:thathe may bemoucd with the feeling of 
 mercic and compamon,tohelphun,asificwerehh 
 ovne cafe. For how great foeucr we be, we are det- 
 ters to our neighbours. ■■ 
 
 8 That \ye may the more eanly accomplim the z 
 feconJ part of the denial! of our lelues, which rcf- What part rc- 
 peclech God,itisneedfullthatin leekmgthecojn- ipcdcthgod. 
 modifies of this life, refigningboth our lclues and 
 
 all that we haue to be gouernedby the Loias plea- 
 lure,we dtliucrvp the amnions of our heart to be 
 tamed" by him. We defire ncbe> and all worldly 
 ibinges , we flie from pouertic and afflictions : not- 
 with landing let vs not defirc anie o'.her way to 
 Profpcr,butbytheble{fingof GotL Let vs prayfe 
 the Lor ec in prolperitie, cucnaswellasin aduer- 
 finc. 
 
 o Thereupon it (hall followe, that wee (hall 
 neitherfeeke wicked mcanes to waxe rich , neither z 
 
 fhallwcwaxe hard through immoderate defire of % 
 
 cartlily ibinges, neither be dilcouragedif all things 3 
 
 ■N ij 
 
j8o 
 
 AN ABRIDGEMENT OF 
 
 fall not out as we would with. SoDauid doeth pro^ 
 fefie him felfe to be like a childe that is weaned, 
 that he may geue him felfe to be gouerned by 
 God*. 
 
 10 Neither ought the godly mindes to haue that 
 quietnefTe and tranquillitie confiding onely in this 
 point: but it muft needs be exteded alio vnto all ca- 
 fualties. This is the rule of godlineffe to bcleeuc 
 that the hand ®f God alone is the goucrnour and 
 guider of both eftates, and that the fame doeth not 
 runne headlong with rafh and vnaduifed force, buc 
 that ic doth according to moft ordinate iuftice di- 
 ftributc to vs good things and alfo euill things. 
 
 Chap. vnr. 
 
 The'eaufc of 
 the ct-offCv 
 
 ■ftfrttite 
 
 df the croffe is 
 
 i weak- 
 
 : ay ;;p - 
 
 uion fol 
 . /vcthrhumiH- 
 
 ML 
 
 Of the bearing of the crojfe which it a 
 part ofdeniall* 
 
 I T> Vt a godly minde muft yet afcend higher, to 
 •D wit that euerie one take vp his crofTe*. For 
 thofe whom the Lord hath adopted muft prepare 
 them felues vnto an hard life, and a life replemfhed 
 with diuerfe kindesofmiferies.Thus wiilGod exer- 
 cife thofe which are his: beginning with his firft be- 
 gotten Son,he profecuteththis order toward al his 
 owne children. The Apoftle afligneth the caufe,be- 
 caufe we muft learne obedience by thole thinges 
 which he fufrered for vs. 
 
 z Furthermore we muft lcade our life vnder a 
 continuall crofTe formanie reafons. Firfl that we 
 may rhe more cafily beate downe arrogancy,wher- 
 by we attribute too much to our owne ftrcngth, 
 and that ic may more eaf lie appeare how great our 
 weakeneflc is. Being thus humbled we karne to 
 
 critic 
 
CALVINS INSTIT VTIONS. Lidj. 181 
 
 crauehelpe of the power of God , which alone ma- 
 kethvsftande vprightvnder the burthen of affli- 
 ctions. Dauid proueth by his owne example , that 
 that is moft profitable cuen for the moil: holy men*. Tfal.^o.j. 
 
 3 The fame dothPaule teach, that tribulacios Kom -5 *• 
 engender patience, & patience triall. For the faith- 
 full perceauc that that is true which God hath pro- J^ h "^^ e 
 mifed,when they fland patiently thereby alio their f a °fhfullis con 
 hope is confirmed, to looke for hereafter the truth firmed. 
 
 of God,which they haue tried. 
 
 4 The Lord hath alfo another ende for which 2 
 
 he punifheth thofe that be his,that he may try their That their p*i 
 patience, that he may teach them obedience. Not tiencemaybe 
 that they are able of them felues to pcrforme o- °7*^ 
 bediencc ,but that the graces of God may be made 
 manifeft in his Sainctes. From whence thefe fpec- , c j - 
 ches came, that God tempted Abraham , and had te ' th trio r e 
 proofeofhisgodlineffe*. Forfaith fayth Peter is thatbehis 
 tryedby tribulations^ as.golde is tryedinthefur- Cfy*.aa.i « ». 
 nacebyiire. ^iPet.uj 
 
 y And yet we do not fee hovve neceflarie obe- - ... d 
 dience is for vs, vnleffewe thercwithallconfider 
 howe great the wantonnefle of our flefh is to {hake 
 of the yoke of God, fo foone as it hath bene but a ii- 
 tle while tenderly handled. For the fame befalleth 
 it which we fee in ftubburne horfes,which if they be 
 wellfedde andftand idle a fewe dayes, they cannot 
 afterward be tamed, they are fo ftout of itomackc: 
 God complaineth that the fame befel the people of 
 Ifraell*. De^.32,15. 
 
 6 Furthermore our moft gentle Father hath 
 need not onely to preuent our infirmitic : but alfo 3 
 
 oftentimes to correct our faults which are paft,that .. 
 
 he may make vs obey him as wc ought.Therf ore fo ° corr 10 * 
 ©ftenaswearcpumlhed, lcr.vs by and by call to 
 
 N iij 
 
i8s AN ABRIDGEMENT OF 
 
 minde the life which wc haue ledde before. So we 
 (hall finde that we haue done fome thing which de- 
 ferueth fuch correction, and that wee are there- 
 i C0M1.8.32. fore puniihed. left with this worldwebe condem- 
 
 7 Furthermore that is a Angular comfort,when 
 To differ for wc fuft'cr perfecution for rightcoufneffe fake *. For 
 righceoufnefTe then we ought to bethmke our felues of howe great 
 fr^ e honour the Lord vouchfafeth vs , in that he doeth 
 •/tftfjlt*' giuevsthis particular marke of his warfare. And 
 
 this commeth to pafTe no: onely when we differ for 
 defence of the Qofpell , but alio when we are trou- 
 bled for anie defence of righteoufhefle. 
 
 8 Therefore feeing that the Scripture doth a- 
 bundantly comfort all thofe either fhames or cala- 
 mines which we fuffer for defence of righteoufnes: 
 we are too vnthankful vnlefTe we receiue them ioy- 
 fully from the hand of the Lord,efpecially feing this 
 kind ofcrofleis mod proper to the faithfull 3 wherby 
 
 r Chrilt will be glorified in vs. 
 
 Jonemoft 9 But Paule hath finely defcribed the conflict 
 
 proper to the which the faithfull do futFer againft the natural fee- 
 
 faithfull. ling of forow,in thele words, * In all thinges we are 
 
 * ? r'*' l i' P ut co diftreffe, but we are not madeforowrull: we 
 
 K or '4 • labour, but we are not forfaken : we are caft downe 
 
 but we perim not.Theref ore to beare the crofTe pa- 
 
 The conflid of tiei^tly^ is not ytterly to become like blockes. For 
 
 Chrift mourned and wepr at his owne and at other 
 
 mens aduerfitics.* Yea they are called bkfTcd which 
 
 I'jiiZt' 10 ' mourne *- 
 
 **'*' 4 ' io Thefc thinges are fpoken to this ende , that 
 
 godly mindes may be called backc from defpaire, 
 left they vtterly renounce the ftudic of patience, 
 becaufe they can not put of the naturall affe- 
 ction of forowe. For the Scripture giueth to the 
 
 holy 
 
ofChriftiar.s. 
 
 I 
 x 
 
 «WWnWWrWoHs. I...,. ••, 
 
 holy ones the praife of patience , when they are 
 fo troubled with the hardnefle of aduei fitie , that 
 they arc not difcouraged nor throwen downe:they 
 are lb pricked with bitternefle, that they be alfb de- 
 lited with fpirituall ioy.They arc fo preffed with fo- 
 rowc, that being comforted with the cofort of God, 
 they reccaue comfort againe.They will alwayes ex- 
 clude thus, The Lord wouldhaue it fo : thcrfore lee 
 vs follow his will. 
 
 ii By that whichisfaydit appcarethwhnt dif- 
 fcrence there is betweene the patience of Philofo- JJSSJjf 1 
 phersand Chnftians. For the Pfulofophers bring p ac icnceof 
 none other reafon, but beeaufe it muft be fo. For it the philofo. 
 were invaine to ftriue againft the ftreame. But pjjj r£ dthac 
 Chriftians confider a fnrre other thing in the will of r 
 God : namely firft iuftice and equitie : then the care 
 of our faluation : therefore we muft w:llingly fufter 
 what lb euer God will. 
 
 Chap. ix. 
 Of the meditation of the life to come. 
 
 I A Nd with what kinde of tribulation foeuer we The end of 
 jLA.be diftrefled , we muft alwayes hauerefped tribulation, 
 tothisende: that we acquaint our fclues to con- 
 temnc this prefentlife, and that we be ray'fed vp 
 thereby to thinke vpon the life to come. And be- 
 eaufe God doth know that we are too much let vp- 
 pon the loue of this world, he vfeththismoft fittc 
 meanc of the croffe , to make of our fluggimneffe, 
 left that we fticke too fall in tha t loue. 
 
 2 For betweene thefc two there is no meanc, 
 cither we count the earth vile, or elfe it holdeth vs ».E*Mwnci 
 faft bound with an intemperate loue of it. There- to bc fi * a 
 fore if wehauearue care of eternity , we muft di- 
 
 N iiij 
 
, Caucion 
 I 2. 
 
 184 AN ABRIDGEMENT Of 
 
 t 2 ligently applie our felucs in this , that we gc 
 iimilitudc f c j ues out f t hcfe cuill fetters. 
 
 3 But let the faithfull acquaint them fclue*s w. 
 flich contempt of this life, as may neither engendt 
 
 hislvfiis'the^ atre ^ tnc ' reo ^ norvnthankfulnefle toward God. 
 idfinge of For this life , howfoeuer it is full of miferies it not- 
 ] od. withftanding reckoned among the bleiTings of God 
 
 which are not to be defpifed. 
 
 4 Therefore what foeuer is taken away from 
 the wicked loue of ic, ought to be added to the de- 
 fire of a better life. Thole thought mofl truly ,who 
 thought it the beft not to be borne , and the next 
 to die quickely . For being deltkute of the light of 
 
 : had bene God, what could they fee in this lire which was not 
 
 M?^ * *jf VI *happie ani l miierabie ? But they did all thinges 
 
 -iohau'e without profite. But the faithfull which haue the 
 
 ttborne or knowledge of true religion, will fay , If heauen be 
 
 . I'y.Tqiuckue our countrey, what other thing is the earth bute- 
 
 letolate xile ? If itbethe chiefe felicitieto enioy the pre- 
 
 fenceof God, is it not a miferable thing to want 
 
 it ? Therefore this life in comparison of the life to 
 
 come is eafilie contemned :butwe muftneuerhate 
 
 it, faueonely inasmuch as itkeepeth vsfubie&to 
 
 finne. Therefore if it become vs to die and liue to 
 
 the Lord, letvs leauethe termcof life and time 
 
 of death to his pleafure : yet fo that we be enfla- 
 
 med wi:h defire thereof. And let vs defpife this 
 
 life in comparifon of the immortalitie to come, 
 
 fo«r»7«" and let vs wifhe to forfake it fo often as it (hall 
 
 ■/JJ/.1.15. pleafe the Lorde , becaufe of the bondage of 
 
 finne. 
 )cath h not 1 An< ^ tms ls l&c to a monfter, that in fteed of 
 
 abefeared that defire of death , manie are fo affray ed of it, 
 that they quake when they heare any mentio made 
 of it. 
 
 Ob. But 
 
CALV1N5 1NS1 1 I V HUMS. LIB. J. iBf 
 
 Obiccl. But there is nothing which doth not de- 
 fire to continue. 
 
 An. Therefore wee muft haue refpect vnto the 
 immortalitie to comc,where we mall haue a ftable r 
 condition,which is nowhere to befeenhere*. The pflV.' 2 * 
 Lord fettethahrme argument of perfect ioy from Theioyeof 
 hence: Reioyce faith he 3 and lift vpyourheads:for thcfaitht'jlL 
 your redemption drawethneere*. La£,»t.8»« 
 
 6 Forifthe'faithfullbeinthislifeas (hcepe ap- 
 pointed to bee flaine, that they may bee made like 
 to Chrift their head : furcly they were in a moft mi- 
 ferable cafejvnleffe they did raife and life vppe their 
 head aboue all earthlie things,\vhere the Lord (liall ^ om g x6 
 wipe away all their tcares*. This is nghteoufnefle i c or . i <>'i 9i 
 as Paul witnefleth*,to gr3utreleafeto thofe which ^0.7.17. 
 are vniufthe troubled. Therefore I will conclude in * 2 Tbe Jf' ' 6 
 one worde:the croflfe of Chrift doch then onely tri- 
 umph in the hearts of thefakhfull,ouertheDiuell, 
 thefleih,iinnc,and the wicked, if they turne their "Tbe triumph* 
 eyes toward the power of the resurrection. ofche cr »^e 
 
 Chap. x. 
 
 <B 
 
 How me muft vfe this life and the helpes 
 thereof 
 
 ) Y fuch introductions the Scripture doth wel The vfe ofear 
 ^inftruct vs , what is the right vfe of earthlie thl.egooUes. 
 goods. For if we muft liue,we muft alfo vfe the ne- 
 ceffaric helpes of life. Neither can wc auoide euen 
 thofe things which feeme rather to ferue for plea- 
 fure then neceflltie . Notwithftanding wee muft 
 vfe a meane, that wee may with a pure conlci- Neccflaries o 
 encevfethem 5 whetherforneceifityor4eleclation. ' e * 
 For if we muft pafle through the earth as pilgrimes. 
 
a r* nciviuv;cMci> i 
 
 no doubt wc muft vfe the good things thereof fo far 
 fcrhinges which as that they may rather helpe then hinder our 
 
 Acfution CQUrfe * 
 
 iCerru' z Therefore let this be a principle that the vfe of 
 
 god$ gifts fwariieth not,whenitis referred vnto the 
 
 e^d appointed of God, for God hath created all 
 
 thinges for our good, and not to our deltrudion. 
 
 NoWe if we confidet to what end hee hath created 
 
 The end of food,wee fhall finde that he meant to prouide not 
 
 food. onelie for neceflitie, but alfo for delectation . So in 
 
 apperrdlcnmehnefl^in hearbes,trees and fruites, 
 
 befides diuers vfes,we haue diuerfity of tait,colour 3 
 
 fmeJlandfnapes. 
 
 3 Notwithstanding on the otherfide wc muft di- 
 ligentlie preuent the lull of the flefh, which vnlefle 
 it be brought in order doeth by and by breake our. 
 Firft of all it (he 11 be brideled with one bndle,if we 
 
 A Caution. f et Jown^thrt allthinges are therefore created for 
 oftheflefliT" vs > ^ iat wcema y tnowe the auchour thereof, and 
 
 giue him thankes for his tender kindeneffe toward 
 
 vs. 
 
 4 But there is no certainer way then that which 
 is made to vs by the contempt of this prcfent life, 
 and by the meditation of heauenlie immoitalitie. 
 For theruponfolow two rules:the firft i<,:hat thofe 
 which vie this world } be fo minded as if they did not 
 
 The firft rule vfe it*.Secondly,that they doe nolefle p?.tientliea- 
 touching abou bide penurkyhenmoderatelie(urr>r aboundance. 
 **C C y ^ or tn °k wmcn are mucn occupied about the bo- 
 
 die,arc for the moil; part negligent in caring for the 
 
 foulc. 
 Th th le * The other rule is that thofe whofefubftaunce 
 touchin«Pe- isnotgrear,doeknow how to furrer want and fear- 
 nuryc. ° citic patientlie, that they bee not carefullie moucd 
 
 with immoderate defire of riches. For he which wil 
 
 blufh 
 
CALVlNS INSTITViiuNS. LH.J. 1B7 
 
 blufli when he weareth a fimple garment,will gloric 
 
 in a gorgeous. Therefore let all thofe endeuour the 
 
 felues to come to this point, who haue a defire to 
 
 liuc godlily, that they may learne by the ey ample of 
 
 the Apoftle*,to be ful & to be hungric.-the third rule 
 
 fetteth downc,that we muft eiue an account of that ™4«* *• 
 
 which is committed vnto vs, and asir were ot our to , vai .j a man$ 
 
 fteward(hJp,euento God,who alloweth none other ncighbour- 
 
 diftribution of Goods,but that which isioined with 
 
 loue. 
 
 6 Laft of all, that is to bee noted that the Lorde We mu ^ 
 comandeth euerie one of vs in al the actions of his haue a refpec* 
 life to looke vnto his vocationrleaft through foolifh to our calling, 
 vnaduifedneffe or a wauering confeience all things 
 be turned topfituruie. And from this we ihall haue 
 excellent comfort,becaufe there (hall bee no worke 
 ft) vile and bafe , which ( if thou doe onelie o- 
 bey thy vocation) mail not ihine in thefighteof 
 God. 
 
 Chap. xi. 
 Qf the iufiifi<ation of faith : and fir fl of the definition 
 of the name and thing. 
 
 X "\7\7E haue alreadie declared diligentlie c- 
 V V nough, that the onliehelpe which is left 
 formen being accurfedby the law,to recouer falua- 
 tion,refteth in faith. Againc we haue (hewed what W hat (Thrift 
 faith is and whatfruites it bringeth foorth . The hath done for 
 fumme was this, that Chriftwho is giuen to vs, is vs. 
 laid hold on by faich,by partaking of whom we reap 
 a double fruit: to wit,that being reconciled to God 
 through his innocencie,wee may haue him nowc in 
 fteed of a iudge to be a moft merciful father in hea- 
 ucmfecondlic that being fanctihed by his fpirite we 
 
»o" ^w n. u iv l u \jr n m £. jstt U K 
 
 183 AN ABRIDGEMENT OF 
 
 may giue our felues to holines & purencs of liuin 
 We haue fpoken fufficientlie of re generation. An 
 now we muft fpeake of iuftification , which maketh 
 the principall ftay of vpholding religion. 
 
 i He is faid to bee iuftified before God, who is 
 I * bothcounrediuftby theiudgementofGod,&isac-< 
 
 HP** 1 !*!* ju cc pted for his owne rightcoufncfTe fake. For as ink 
 
 fori Cod. qwtie is abhominablc before God, ibdib a fanner. 
 Therefore where finne is,there is the wrath & ven- 
 geance of God : and hee is iuftified which ftandeth 
 before God by the name of a iuft perfon. Hee is iu- 
 
 By workcs* ftificd by works,in whofe life is found luch purenes 
 andholinefTe,as deferueth the teftimony of righte- 
 oufnes before the throne of God. He is iuftified by 
 
 By faith. £" c k w ^° keing excluded from the righteoufncffe 
 
 ofworkes,dothlay holde vpoii the rightcouihes of 
 
 Whatiuftifica- thrift by faith,wherewkh being clothed, he appea- 
 
 tionis. reth before God as iuft. So that we interprete iufti- 
 
 fication to bee that accepcing, whereby God rccei- 
 uingvsinto faucur,dothtakevs for righteous :and 
 wee fay that the fame is placed in our forgiuenes of 
 
 „ , 2 . finnes,and in the imputation of the righteoufnes of 
 
 Gal. j. '4. 3 Alfo toiuftifie/in the fcripturedothfignifie no * 
 
 Rom.s.21, thing ds,but to abfoluefro giltines him, which was 
 
 Rem i.26. accufed, as if his innocencie wereapproued. 
 
 ^«.13.3 . ^ And if we omit to contend about the worde, if 
 
 welookeinto the thing it felf 3 there {hall no doubt 
 
 remaine.For Paul by the word Accepting,meaneth 
 
 Acccptingc. iuftification*. We are appointed vnto adoption by 
 
 Rom'i'z . Chrift, according to the good pleafure of God, to 
 
 thepraifeofhis glorious grace, whereby hee hath 
 
 accounted vs acceptable,or in fauour. 
 
 * ObieSf. Chrift is one with vs & we again are 
 one withhim.Wherefore as rightcoufnes is cfTenti- 
 
 allif 
 
CALVINS INSTITVTIONS. lis. 3. 185» 
 
 r>l!ieinChrift 5 foisitin vs 5 and yet not imputed or 
 free 3 but ellcntiall, 
 
 jin % Wee vfe with Chrift the fecret power of his Howweare 
 fpirite,not that the cllencc of Chrift is powrcd out vnited in 
 into our effence. Chrift. 
 
 ObieEf. Not onlieChrift 5 but alio the father and 
 the holy Ghoft do dwell in vs, therefore we are fub • 
 ftantiallie in God. 
 
 An. We muft confidcr the mancr of dwelling: What is meant 
 namelie that the Father and the Spirite are in by dwcll i n gc. 
 Chrifte j andhke as the fulncfle of the Godhead 
 dwelleth in him > fo in him wee poflclfe God who- 
 le. 
 
 6 Qhcj}. Doth God leauethofe whom he iufti- 
 fieth fuch as they were by nature,without changing 
 them from their vices? 
 
 An. Righteoufnes &iuftifjcati6 cannot be fepa- Righreoufncs 
 rated. Therefore wh6foeu#God rcceiueth into fa- "^j**""* 
 uour,he doth alfo indow the with the fpirit ofadop- °™. r not c ^ e " 
 tion 3 by v/hofe power hee reformeth andfafhioneth 
 them according to his owne image, that they may 
 liue godlily and holily. 
 
 OhicEf. Fairh doth not iuftifie of it felfe 3 but in 
 afmuch as it rcceiueth Chrift. 
 
 An. I graunt: For God doerh properlic iufti- 
 fie by Chrift, who is giuenvs to be our righteoufnes \ y' ?:.*', 
 and fandification*. But we compare faith to a vef- l ' 
 
 fell:becaufe vnleffc being emptie, we come with the 
 wide open mouth of the foule to craue the grace of 
 Chriftjwe are not capable of Chrift. 
 
 ObitSt. Faith is Chrift. 
 
 An. As the pot is the trcafure. For faith is the A fimilitnde. 
 onelye inftrument to receauc rightcoufnefic in j^aninftra. 
 Chrift, who is the matcriall caufe,authour,andmi- 
 nifter. 
 
1*9 AN ABRIDGEMENT OF 
 
 8 Obietf. By the minifterie of the external word 
 the internal! is receiued. Therefore Chrifte being 
 God and man is made vnto vs nghteoufneffe inre- 
 fpeciof his Godhead & not o: his manhood. 
 
 An. He is made vntovs righteoufnefle, as he is 
 
 . manthemediatour:and that which wasfromeuer- 
 
 Jafting,cannotconuenientlybefaied,tobemadeto 
 
 Iofai.io vs - , 
 
 ObieSf. The Lorde fhall bee our righteouf- 
 neile*. 
 
 An. Heefpeaketh of Chrift who being God re- 
 uealed in the fleih, is made our righteoufnes. 
 
 9 ObieEl. This worke of iuftifiyingdothbyhis 
 excellencie exceed the nature of man , and there- 
 fore it cannot but bee afenbed to the diuine na- 
 ture. 
 
 An. I graunt. 
 
 ObhB. Therefore me diuine nature alone doth 
 iufhfievs. 
 
 An. J t doth not follow:for although Chrift could 
 
 Chrift doth neither by his blood purge our l'oules,nor appeafe 
 
 iuftific as he the father by his facnfice,nor dcliuer vs from gilci- 
 
 isman. nefle,vnkfle he had been verie God : yet it is cer- 
 
 taine that he did all thefe thinges according to his 
 
 humane nature. For wee areiuiiifiedby the obtdi- 
 
 Ktfm.5.15. ence of Chrift*, andhedidnootherwifeobcy, but 
 
 as he tookc vpon him the nature of a feruant.-rhere- 
 
 fore we haue righteoufnefTe giuen vs in his fleflf. 
 
 10 ObieSi. By Chrift, faith Petcr,we haue pre- 
 •M» cious and moft great promifes giuen vs, that wee 
 
 fhoulde bee made partakers of the nature of God. 
 An. Iohn expoundeth that of the iaft coming of 
 1 loh>\.x Chnftrrhat we ihould then fee God as he is,becaufe 
 we fhall be like to him. 
 
 1 1 Obiecf. Ic is an abfurd thing to fay that the 
 
 word 
 
fcALVINS INSTITVTIONS. Lib. j. i$i 
 wordluftific is a lavve tearme, fo thatitis all one as Toluftifi* Is a 
 to abfolue, feeing that wee mud bee righteous in lawe ccrm c 
 deede. 
 
 Jn. God doth iuftific both by acquitting or ab- i£V.$.»f« 
 foljing,and alio by pardomng,wherupon Paulfaith, *J^^ VU 
 God was in Chrift & reconciled the world to him- "^'^ 
 felfe 3 in nor imputing finnes to men*. AlfoDauid 
 defcribeth righteoufnes without workes thus : they 
 arebbfled whofe iniquities are forgiuen. 
 
 ObleSf. It is contrarie to God and his nature, 
 to iuftifie thofe which doe in deede continue wic- 
 ked. 
 
 Jit, The grace ofiuftification is notfeparatefro 
 regeneration ^though they be diftinct thinges. And 
 God doth fo beginne regeneration in the elect, in 
 who there remaine alwaies fome remnants of fin,& 
 doth fo pi oeeede during the whole courfe of their 
 li?e,that they are alwaies fubicd to the iudgemetof 
 death before his iudgement feat. But heiuftifieth* 2^».8.jj. 
 them not in part,but feehe,that they may appearc 
 inheauen,as clothed with thepuritie ofChnft. 
 
 12 ObieSi. Chrift is made to vs wifdome,which x ^ r , It?0# 
 agreeth onlie to the etcrnall word. Therefore nei- 
 ther is Chrift as he is man righteoufneffe. 
 
 Jn. The onelie begotten fonneof God was al- 
 waies indeed hiseternall wifedomebue that which 
 hee had of the father hath hee reuealed vnto vs, 
 namely the treafures of wifedome and knowledge*, Co & 1, l* 
 and fo the faying of Paul is not referred vnto the ef- 
 fenceofthe fonneof God 3 but vnto our vfe,anditis 
 well applied to the humane nature of Chrift* 
 
 Obiecf. They which place faluation in the death 
 of Chrift alone,make two Gods, in denying that we 
 are righteous by the righteoufnelfe of God. 
 
 jin. That which wee haue in Chrift doeth come 
 
Ij?i AN ABRIDGEMENT OF 
 
 from the grace and fauour of Godcalfo that righte- 
 Ourrighteour- oufnes which Chriftgeueth vs is the righteoufnes 
 Snl/efn the " of God.Weegraunt:but we hold ftcdfaftly that wcc 
 death and re- haue righteoufnes and life only in the death and re- 
 furrc&ion&f furreclicn of Chrift. 
 
 Chrift. Ob'wEi. That is properly called righteoufnes wher- 
 
 by we are moued to do good.ButGod worketh in v j 
 *' ' ** both to will & to do\Therefore wc haue righteouf- 
 nes no where els. 
 
 An. God indeed reformeth vs by his fpirite vnto 
 holines oflife,and righteoufnes 3 but immediately by 
 hisfonne,with whom hehathleft allthefulneffe of 
 the holie Gho fte, that by his aboundance he might 
 fupplic the need of his members. 
 
 Ob. Chrift himfelf was iuftby the righteoufnes 
 of God : becaufe vnleffe the will of the father had 
 moued him. he himfelf would not haue fatisficd the 
 office committed vnto him. 
 «»~~» .j. ,. ^ n ' Paul faith that Chrift hath eiuenvs falua- 
 9 , non * to fhew his owne righteoulnes. 
 
 Papifts- 13 0£Jlighteoufnes is copouded of faith & works. 
 
 An. Thefe two do fo difrer,that if the one ftand, 
 the other muft needsbeouerthrown.Paulcounteth 
 y/i.j.g. ailbutdoungjtbathee may winChnft *. & thathe 
 
 Faith and wor- m ay find in him,nothauing his owne righteoufnes 
 kcs * which is of the law 3 but that which is by the faith of 
 
 Ictus Chrift, righteoufnes which is of God through 
 faith. 
 
 14 Ob. Paul fpeaketh of the works which men do 
 before they be regenerate, fuch as were the Iewes. 
 Spidtuall wot- But there is a far other refpeel; to be had of fpiritual 
 kcs. works.For they be fruites of regeneration. 
 
 An. In the coparifon of the righteoufnes of the 
 <?*£ $.11.12. law & the righteoufnes ofthegolpellj which he ma- 
 ^».10.5.9. keth*,hee cxcludeth all mane r works with what 
 
 title 
 
title foeuer they be adorned. For heetcacheth that The righteouf- 
 the righteoufnes of the law is, thathcobtaine fal- ncsoiihelaw. 
 uauon which (hall perfourme that which the, lawe 
 commanudeth : and that this is the righteoulnes of ne / "'5 a iih°. U " 
 faith, if we belecue that Chrift died and rofc again. 
 
 I? ObitSt. Faith is a ccrtametie of the confei- 
 ence in lookingfor at Gods hands a rewarde for dc- 
 ferts. Alfo the grace of Godis not the impuraticn of 
 free righteoufnesjbut the holy ghoft to the ftudie of 
 holinclfe. 
 
 16 Jn. When the fcripturc fpeaketh of the 
 righteoufnes of faith, it leadethvsto afaneothef. 
 thing,to wit,that being turned away fro the behold 
 ding of our workes, wee may lcoke onely vnto the 
 mercie of God,and the perfection of Chnft. ._ 
 
 • 17 Furthermore we mufldiligentlienote,that twecnebith *" 
 there is fome relation between faith & the Gofpcl: &thcGofpdl. 
 becaufe faith is faidtherfore to iuftify,becaufe k re- 
 ceiueth the faluation,&imbraceth righteoufnes of- 
 fered in the gofpel.-and wheras it is faid to be o fired 
 by the gofpel, therby is excluded all cofideration of 
 worksrwhich Paul fhewethmoft plainly im.placcsi 'K om «2.5. 
 
 Obiect.Jhcn the righteoufnes which we hauc by *"-3 ,l8 « 
 our owne indufti ie and will is reiected. 
 
 Jn. The law profiteth nothing by commanding 
 becaufe there is none that can fulfill it*. ?&>n.8.2, 
 
 1 8 And it is manifeft that no man is iuftified by No man |s . 
 the lawrbecaufe theiuftfhall liue by faith. But the ftifiedby the" 
 law isnotoffaith:but the man which fhalldothefe Lawe, 
 things,fhallliucin the *.Therefore the Gofpel diffc- 
 reth therein from the law, becaufe it doeth not tie 
 righteoufnes toworks,butplaccthitin the mercy of 
 God alone.Hence Cometh it that the inheritance is 
 free,becaufe it is receiued by faith: & faith leancth 
 wholy vpo the mercy of God without any helpe of 
 works. O 
 
»M 
 
 « in /\j>ivj.i^vjiiivicjnx kj r 
 
 19 0£if#. The fcripture affirmeth no where 
 that a man is iitftified by faith alone. 
 
 ./to. A man is faid to be iuftified by faith withouc 
 workes,thereforeby faith alone .-which thewoord 
 Free,doth declare. Becaufe it is not of faith faith 
 Paul*,vnlefle it be free. 
 
 Ob. Without the workes of the law, namelie the 
 ceremonialllaw. 
 
 -An. When Paul faith :Hee which mall doe fhall 
 liue*,He is accurfed which (hallnot fulfill al things. 
 He doth not there fpeake of ceremonies. 
 
 so Obit B. We arc iuftified by faith alone which 
 workethby loue/o that righteoulnefle refteth vpon 
 loue*. 
 
 ./*». I graunt : that faith which is effecluall tho- 
 row loue dothiuftify,butit doth not take the forcfe 
 of iuftifiyng from that loue, but becaufe it brin- 
 geth vs into the fellowship of the righteoufnefle of 
 Chriftjike as fire doth not burne with his light, but 
 with his heat. 
 
 21 Furthermore,let vs know that that righteouf- 
 nefTe of faith is nothing els , but the reconciliation 
 with God,which confifteth in remiflion offinncs 2- 
 lone. For thofc whom God imbraceth are made 
 righteous by no other means,faue only in that they 
 are purified hauing their blots wiped away through 
 remiflion offinnes. And fuch righteoufneflc may in 
 one word be called remiflion of finncs. 
 
 11 Which thing Paul teacheth moft plainclie*: 
 God was inChrift and reconciled the world to him* 
 felf,by not imputing to men their faults,but he hath 
 committed vnto vs the wordc of reconciliation. 
 Alfo hce which knewe no finne,was made finne for 
 ourfakesjthat we might be made the righteoufnes 
 ofGodinhim. 
 
 23 Where- 
 
CALVINS INSTITVTIONS. Iit.j. i 9 $ 
 
 13 Whereupon it followeth that by the onclic 
 meanc of Chriftes righteoufneile,we obtaine to be 
 iufhficd before God. 
 
 Chap. xii. 
 
 That rve may be throughlie perfwaded of free iuflifica- 
 tion we mujl lift vp our mindes vnto the mbunall 
 feat of God, 
 I T> VT wee fpeake not of the righteoufneflc of 
 
 J3mans court, but of the heauenlieiudgemenc 
 feat.We muftlift vp out mindes thither,if we wil in- 
 quire after true righteoufnefTe with fruite: how wee 
 may make anfwere to thcheauenly judge whenhee 
 (hall call vs to an account : with vvhofe brightnefle Read the book 
 the ftarrcs are darkened : with whofe ftrength the oi Iob . 
 mountaincs are molten, whofe iuftice the veric an- 
 gels cannot endure*. Lethimfit to examine mens TfaUio. 5. 
 workes : and who can appeare allured before his ° ,1 * ,, 5* 
 throne*? Yea if anieman ihoulde fulfill the law hee 
 could not Co ftand to the examination of the righte- 
 oufnefTe of God which furmcunteth all ourfenfes, 
 
 2 Hithcr,hither muft we lift vp our eyes,that we 
 may learne rather to tremble, then vainelie to tri- 
 umph. That befalleth our foule toward God, which A fimilitudc, 
 bcfalleth our bodie toward the vifible heauen. For 
 the fight of the eye fo long as it continueth viewing 
 tilings which are neere vnto it, it fheweth of what 
 forceitis.-butifitbecdirc&cd toward the Sun be- 
 ing too much damped with the brightnefle thereof, 
 itfeeleth no lefTeweakncfTe in beholding it, then 
 ftrength in viewing earthlic things.Therforc Chrift SyS?*. 1 J' 
 faid to the Phanfees, that which is high among me, 
 is abhominable with God*. Let vs fay with Dauid: 
 Enternotintoiudgementwith thy feruant,forno 
 manliuing lhalbe iuftificd in thy fight. 
 
 Oij 
 
i 9 ff AN ABRIDGEMENT OF 
 
 iAuftMh.% ad. $ Neither are fuch examples extant in the fcrip-> 
 "Eonif.c}<>. tures only,but all godlie writers alfo (hew that they 
 f,Zt*™£&* were alwaies of this mmde'. 
 
 4 Thi s is the only fortr effe of fafetie, whe rin ex- 
 
 crcifed conferences may fafelie reft, whe they haue 
 
 .,. j todealewiththe iudgemc^of God.Forthofe ftars 
 A fimwttudc. whkh {hine moft cleerehe in the nfght rcafollj idoc 
 
 loofe their light &brightnefTe when the funne ari- 
 feth : what doe we thmke fhall become euen of the 
 moft rare innocencie of men, when it {hall be com- 
 pared with the purenefte of Godr-For there fhalbe a 
 
 a 0.4?. moft ftrait examinatio:firft,becaufe god ihal pearce 
 
 * eu e into the moft hidde cogitations of .our hearts*. 
 
 The Diuelltheaccufcr fhalvrge vs,whois priuieto 
 
 all cur wicked deedes:the externall pompc of good 
 
 workes fhall nothing help vs thercHypocrifie lhall 
 
 Examination, ^ downe ^ at heing confounded.For that which is 
 commonly counted righteoufnefle , is before God 
 meere iniquitic. 
 
 Th b h Idinc * Letvs come downe from beholding the per- 
 
 of our mcferie fe&ion of God,to view our felues without flattery. 
 For it is no maruell if wee be fo blinde in this point, 
 feeing no ma doth beware of peftilent flattering ofe 
 
 _ - , 6 himfelf.Euery mans way is right in his owne eies*. 
 
 . ' In an other place, all mans wayes feeme cleane in 
 
 his owne eyes. But if we callbacke our confeience 
 vntotheiudgementfeatofGod,cueryman(halap- 
 p eare before God/o be ro ttenneiTe,a worme,abho- 
 minableand vaine,drinkinginiquitie as water. For 
 
 l9 *5? *'l 6 '^ 14 who can make that clean which is conceiued of vn- 
 
 4>&9-*o» cleane fecd*.Thus far ought the ftre'ghtnes of this 
 examination to goc, vntill it haue brought vs,that 
 
 fikatton *° wc ^ e ^V ^ tftrou g n ty throwen downe,& haue by 
 
 that means prepared vs toreceiue y grace of Chrift. 
 
 6 This is the true v/ay to humble our fclues,thas 
 
 being 
 
CALVINS INSTITVTION'S. tiu.j. 197 
 
 being altogether empty & poore we may giue place True humilitie 
 
 to the mercie of God:For it is not humiliation if we 
 
 think that any thing rcmaineth in vs. Saluationis 
 
 prcpared,but for the humble people*. And that is 
 
 perfect humilitie, not that modeftie for which men ^r^.xS 
 
 are commended,but fubmifllon vnfeigned of a mind 
 
 throughly throwen downe with rhe feeling of his 
 
 ownc miferic 5 and pouertie. For fo is it defenbed in 
 
 the word of God*. Ytdeol'^ 
 
 7 AndChriftreprefetcdinthepublicanethetrue &.1V.11 
 image of humilitic*,who landing a far off, and not * Lu\i&.\ j. 
 daring to lift vp his eies toward heaue,praieth with 
 many tearcs: Lord be mercifulltomeaiinner. On 
 the other fide,he fettcth before vs an ey ample of ar- 
 rogancie in the Pharifee. Therefore the heart or 
 breaft is open to receiue mercie, if itbeemptie of Luk16.it 
 hisowne worthines.Therefore doth Chrift preach ♦j^w'-'xatt 
 the Gofpell to the poorc,hebiddeth thofe which la- 
 bour come to him''' , he callcth not the iuft but fin- 
 ners*. 
 
 8 Therefore if we will giue place to the calling of 
 Chrift,let vs abandon both arrogancie & alfo fecu- Arrogande & 
 ritie: thatbeeingreadie wee may make haft vnto twoplagues. 
 Chrift,th at being empty & hungry we may be filled Nocc. 
 with his good thingc* . Becaufe cuerie man doth To 
 much hinder the bountifulnefle of God, as be doth 
 reft in hirafelfe. 
 
 Chap. xnr. 
 
 That ther mufi be txvo things obferued in free iuftfeatio. 
 
 X \ ]\ 7E muftefpccial!yrefpec~ttwothings:firft 
 
 V V that the Lords glorie remain to him vn- ^- g " In 
 \ i n 1 • -,1 1 o* 1 *r-. 1 lultifacacion. 
 
 touched &vndemmilhed:& that our colcicces haue 2 2 
 
 a calme tranquilitie before his iudgemeut f'eate: x 
 
 that fhalbe obferued ,if he alone be kno we to be iuft, 
 
 $c toiuftify him which is of the faith of Icfus Chrift. 
 
 O iij 
 
Note. 
 iCar.i.i} 
 
 The end of 
 iuihfication. 
 
 19S AN ABRIDGEMENT OF 
 
 Becaufc fo long as man hath anie thing to fay for 
 himfclfc,fo long there is fomewhat taken from the 
 glorie of God. Let the knowledge of our owne ini- 
 quitie be added: whereby being beaten downe wee 
 may flie vntoChrift in whom we may reioyceand 
 triumph*. 
 
 2 So it is indeed,we do neuer trulie glorie in him 
 vnleflfe wee be throughhc fpoiled of our owne glo- 
 rie*. 
 
 QbicSt. Hee doeth not glorie,who without arro- 
 gancie doth recognize his owne righteoulhefle. 
 
 An. Such eftimation breedeth confidence, and 
 confidence glorying. Therefore let vs remember 
 that in the whole deputation of righteouincfle,wec 
 muft haue refpeft vnto this end,thaty praife there- 
 of remainc founde and whole to the Lord. For no 
 man can chalendge to himfelfe euen the verie leaft 
 iote of righteoufnefle,wit:hout facrilcge. 
 
 3 Whereas wee fet downe in the fecond place, 
 Whence peace that the confeience canot otherwife be kept before 
 do^h come" Godjvnleffe free righteoufnefTc bee giuen vs by the 
 
 gift of God : let vs alwaies remember that faying of 
 Soloman, Who will fay. I haue cleanfed my heart, I 
 am purified from my finne? There is no man furelie 
 which is not drenched in infinite filthinefle.He mall 
 haue no quiernefTe of confeience thereby, but (hall 
 rather be tormented with the terror of hell. He (hall 
 profite nothingby deferring or driuing of. By works 
 commeth doubting,and at length defperation, whe 
 euerie man for himfelfe accounteth how much hee 
 oweth,and how vnable he is to pay.» Lo now faith is 
 extinguifhed & opprefied:for to doubt and deipair e 
 isnottobeleeue. 
 
 4 Againe,the promife mould be voide : for if the 
 accomplifhmcnt thereof depend vpon our merite, 
 
 when 
 
 Tro.70.9. 
 
 Defperation 
 comerh by 
 wotkes. 
 
CALVINS INSTITVTI ONS. ni.j. r*f 
 when (hall wee come to this point todeferue the 
 goodneflc of k God? Moreouer that fecond member 
 followeth vpon the former : for the promife (hall be 
 fulfilled to none but to thofe which mail bclecueit, 
 Thcrfore if faith be fallen,there remaineth no force 
 of the promife. Therforc the inheritance is of faith Mercy & trut |, 
 that it may be according to grace, to eftablifhe the arc ioyncd to- 
 promife: for it is abundantlie confirmed when it re- g»hcr.; 
 itcth vpon mercic alone: becaufe mercie and truth ^ilf- x ■ *7*« 
 arc knit together with a pcrpetuallknot*.Therfore £#£*'/ 
 feeing that faith doth lay hold vpon Chrift alone^it 
 followeth that hce is not without caufe called the 
 king ofpcace,& our peace, which appeafeth all the 
 troblesof the foulcJf the meanes beedemaunded, 
 we muft come Ynto his facriflce. 
 
 5 For Paul denicth that there is anic peace or Ttom.i.$. 
 quiet ioy left to mens confeiences, vnlcflcit beefet R»»«.8^j. 
 downe that wee are iuftified by faith, which is /**"*3'4» 
 a thing altogether pafHue to iuftification , bringing 
 nothing of ours to win Gods fauour : but we receiue 
 that of Chrift which we want. 
 
 Chap, xiiii. 
 W hat manner of beginning iuftification hath ^and the 
 continuall proctjje thereof, 
 
 I *nr*H AT wee may more eafilie difcufTe what 
 
 JL manerrighteoufnefle man may haue during What manner 
 the whole courfc of this life, let vs make a fourefold IX*h 
 degree Jor men arc cither indued with no kno we- x 
 
 ledge of God,as idolaters : or being entered by the z 
 
 facramentcs,they denie God not with their mouth , 
 
 but in their decdesior they are hypocrites:or being 
 regenerate they meditate vpon trueholines. In the 
 firft, when they arc to bee iudged by their natural! 
 
 O mj. 
 
2oa AN ABRIDGEMENT OF 
 
 gifts,thcre (hall notbc foud one fparkle of goodncj 
 
 i Naturall fro the crown of the head vnto y folc of the foote. 
 
 ftolacers. z Ob. What excellent giftes keuer ate fcen in 
 
 the vnbelecuers they are gifts of Godrasm Titus & 
 
 Gen.i.il. Traianus iu{hce,moderation,eqimic: m Vefpafian 
 
 eontinencie. 
 
 I An. NeuerthelcfTc thatis true which Augu- 
 ftinc wrkcth, that all thofe which are Grangers fro 
 the religion ofgod,howfoeuer they be counted wo- 
 dcrfulfor the opinion ofvertue which men haue of 
 thcm,arc not only worthie ofno rew3rd,but rather 
 ofpunifhment: becaufethey pollute the pure giftcs 
 ofGod with the filthines of their heart. 
 
 Obie&. They are Godsinftrumenrs toprefcrue 
 focietie. 
 
 An. Notwithftading they do moft wickedlie exe* 
 vCh h cute thefe good works ofgod .-becaufethey arc kept 
 
 kes of thewx- ^ rom doin g cu ^ noc w ^ tn an y fincerc defirc of good- 
 ked be no nefle,ivjtby ambition,by the loue of themfelues,or 
 goodworkes. byfomefinsfterarrciftion. 
 
 4 Furthermore Iohn faith, that there is no life 
 without the fonneof God : Therefore as for thofc 
 i Jeh.$.xz wnic h haue no part inChri{r,how great foeuer they 
 be,whatfoeuer they do or goe aboue, theygoe for- 
 ward notwithstanding vnto dcftruvHon,& vnto the 
 iudgement of eternal deatb,forafmuch as they can- 
 notpleafe God being defhtute of faith*. 
 Hcb.ii.6. j The thing mall appear e more plainely, if the 
 
 grace ofGodbefet againftche naturall condition 
 of ma as cotrary.The fcripture crieth that God fin • 
 The mi.fenc of deth nothingin man, whereby he may bemouedto 
 
 by the grace of do S ood to nim » ° ut tnat " c " otn preuent him wuh 
 
 God. his free goodnes.Por what can a man that is dead, 
 
 do to recouer life? But when hee doth inlighten vs 
 
 with the knowledge of him felfe^hc is laid to raife vs 
 
 vp 
 
CALVINS INSTITVTIONJS. Lib. 3. 201 
 Yp from death, and to make vs anewe creature*. 1 M.jmj. 
 
 6 So foone as Ifaias hath defenbed the vniucr- Epb.i.^. 
 fall deft ruction of a 11 mankind, he doth excellence 
 
 adde afterward the order of his rcftonng *. If the '' i9u *' 
 eouenat ofGod which is our fuftioyning with God iuflification is 
 do reft vpon the mcrcie of God,there is no founda- the beginninge 
 tion left for our owne 1 lghtcoulnefll.For if luftjfica- ^. louc * 
 tionbethebcgmningofloue*, what righteoufnefle cSli.xu 
 of works do go before it? j [oh. 4.10 
 
 7 Vndcrthisfortare comprehended thefecond O/e.14 5. 
 & third order of men. For the vncleanncfle of their 
 confcien-ccargucththat they are both of them vn- 
 regenerate by the Spirit of God. Agame there is in 
 
 them no regeneration , becauie no faith , without 
 which there is no luftiflcation. What can finners 
 then bring forth,which are eftranged from Go J,but 
 that which is execrable in his iudgeraent*? ^.i.x*» 
 
 8 Thcrfore hypocrites and (iich askeepwicked- 
 ncfl'c inwrapped in their hart, do in vaineftudie to 
 bring God indebted to the by their works. For they 
 fliallmore and mote prouoke him*, Icing the facri- e '' 1 * J * 
 fices of wicked men are abhominable before God*, y , g 
 
 9 Now let vs fee what righteoufhefTe thofe haue 4 The workes 
 whom we haue placed in the fourth ranke. Let vs of theRcgene* 
 grauntthat they are reconciled,iuftined,mortiried, ratc * 
 lan&ified by the grace of Chnft,thatthey waike in 
 
 the wayes of the Lord through the guiding of the 
 holy Ghoft,yetlec them not be purred vp, there 
 rcmaine remnants of imperfection which may mi- 
 nifter argument of humilirie.There is none fo righ- 
 teous which doth good and not finne*. Then what ~^ g g 
 maner righteoufnelfe t"hall they hape? 
 
 30 Againc akhough itmightbejthatwc might a 
 
 haue fome works which might be pure & pei fccl,yet 
 one finne is lufrlcie't to excinguiih all the rcme'bi ace 
 
ao» 
 
 AN ABRIDGEMENT OF 
 
 
 ThePopHh 
 woorkcs. 
 
 Whataccep- 
 tinge grace is 
 
 That no works 
 of man doe 
 
 plcale. 
 
 of our former righteoufncfTe, as faith the prophet, 
 and whereto alfo lames agreeth*, He which offen- 
 deth in one is made guiltie of all. 
 
 1 1 Therefore we muft ftand ftoutly in thefe two: 
 that there wa s neuer anic worke of anie godly man, 
 which if it be examined by the (harpe iudgement of 
 God, was not damnable. Secondly if amc fuchbe 
 graunted, yet being corrupted with finncs it loofeth 
 his grace. And this is the chiefc point of our difpu- 
 tation, 
 
 ii ObieEt. Good worke s are not of fo great va- 
 lue by inward dignitie, as that they are furficicnt to 
 obtaine righteoufncfTe , but this that they are of fo 
 great valuers of grace accepting them. Againe, fo 
 longaswelius , the faultes which are committed, 
 are recompenced with workes of fupcrerogation. 
 
 An. That which you call accepting grace is no- 
 thing elfe, but his free goodnelfe, whereby the Fa- 
 ther embraccth vs in Chrift: when as he clotheth vs 
 with innocencie, & accounteth the fame ours, that 
 by the benefit therof he may take vs for holie, pure, 
 and innocent. 
 
 13 If thefe things be true , furcly no good workes 
 can make vs acceptable to God of them felues ,nay 
 nor plcafe him , faue onely inafmuch as man, being 
 clothed with the rightcoufhes of Chrift doth pleafc 
 God,& obtaine remiffion of his fins. For God hath 
 not promifed the reward of life to certaine workes; 
 bnt onely pronounceth , that he which doeth thefe 
 things {halliuc:fetting down a curfe for thofe which 
 {hall not abide in all things. Therfore all the righte- 
 oufnesofmen being gathered on one heap, cannot 
 befufficicnttomake rccompcceforone. That doth 
 thefinne of Adamproue. 
 
 14 And to boaft of workes of fupererogation, 
 
 how 
 
CALVINS INSTITVTIONS. Li», j. 2»J 
 how doth it agree with that which is commanded, 2 
 
 that when we haue done all things which arc com- Worke& of fq» 
 maunded vs , we fay that we arc vnprofitable fer- p<reroga«on. 
 uants*, and that we haue done no more then was u ^ 7 * i0 * 
 our dutic to do.To fay before God } is not to diffem- 
 ble or lic,but to determine with thy l~elf,that wherof 
 «houartccrtainc. 
 
 IS ObitEl. Paulcdidyeelde of hisowne right, 
 which he might ifhc would haue vfed: neither dyd 
 he only employ vpon the Coiinthians fo much as 
 he ought of dutie : but he beitowed vpon the paines 
 freely, beyond the bounds of his dutie. 
 
 Jn. He did this left he mould haue bene a (tum- 
 bling blocke to the weakc: but not that he might do 
 fomewhat of fupererogation for the Lord. Becaufe 
 all our works are due to theLord 5 as the proper pof- 
 fcriions of bondmen. 
 
 \6 Therforc we muft driue away two plagues in 
 this point: the firft that we put no confidence in the confidence 
 righteoufnefle of workes. Secondly that we afcribe and gloryingc 
 no glorie to them. When confidence is once gone, arc Plagues, 
 glorying muft needs be packing alfo*. 'Vf'^^M 
 
 17 Furthermore ifwerefped the fower kinds of y* 4 * ,io 
 caufes,wc (hall find none of them to agree to works 
 intheeftablimingofourfaluadon. The efficient is 1 Theeffici 
 the mercic of our heauenly Father : the material! is cnt - 
 Chrift with his obedience: the formal! or inftru- | Formall! 
 aientallis faith. And thefe three dothlohn com- 
 prehend in onefentence*: So God loued the world ioh.\>i6* 
 that he gaue his onely begotten Sonne , that eueric 
 one which beleueth in him may not penfh,but haue 
 euerlafting life*. The finall caufe is the declaration 4 Final!. 
 ofGodsrightcoufneile, and thepraife of his good- 
 ncfle:as Paule witnelTcth*.Therefore feeing we fee Row.j.aj. 
 al] the parts of our faluationto be thus without vs, 
 
oulncs 
 I 
 
 204 AN ABRIDGEMENT OF 
 
 whatcaufc is there why 'we mould nowe haue anic 
 affiance in works,or glone in them ? 
 
 18 Obictt. But hoi/ men do often make menti'6 
 Why holie °^ tne * r mnoccnc y anc * integrity. 
 
 men made •*»• That is done two wayes : either by ccparing 
 
 mention of their good caufe with the euill caufc of the wicked, 
 l }0?" " fthtc " tne y thereby conceaue fure hope of vi&orie : not fo 
 much for commending of their owne righteous 
 ncfle, as for the iuft and defcrued condemning of 
 their aduerfaries. O r elfe becaufe euen without co - 
 paring them fclues with other , when they recorde 
 them ielues before God : the clcanneffe of their 
 j owne confcience bringeth them both fome cenfo- 
 
 lation & alfo confidence. But when they arc bufi c 
 about the grounding & eftablifhing of their falua- 
 tion, they let their eyes vpon the goodnelle of God 
 alone. 
 
 19 Therforewhen holie men cofirme their faith 
 by innocencieof their confcience,and take and ga- 
 ther thece matter of reioycing,they do nothing elfe 
 but call ro mind by the frutes of their calling , that 
 
 Pn.14.z6. tnc y are adopted by the Lord into the place of chil- 
 G^.14.40 dren*: not that they place in them any foundation 
 1 fyt.io. } of their righteoufneflc and faluation. 
 
 20 This felfe fame thing doth Auguftinefhcw in 
 Vole, ^" a ^ ewe wor< ^ s *5 * commend not the workes of mine 
 
 hands, I fearc left when thou (halt looke into them, 
 thou find more finncs then merits, but I fay,dcfpifc 
 not the works of thine hands : behold thy workc in 
 me & not mine owne worke. If thou {hah fee mine, 
 thou condemneft it , if thine thou crowneft it. Be- 
 
 1 caufc whatfoeuer good workes I haue , they are of 
 
 thee.He fetteth downe two caufes,why he dare noc 
 
 *• boftofhis works before God:firft becaufe if he haue 
 
 any good works there he feeth nothing which is his 
 
 ownQ 
 
CALVINS INSTITUTIONS. Xib. j. 20) 
 owne ••fecondly, becaufe cucn that is cpprcficd 
 with the multitude of finnes. 
 
 21 Obieff. Thegoodwoikesofthefaithfull arc 
 the caufes for which the Lord doth good to them. Elcfiion is the 
 Jn. The caufe wherby God is moucd to do good beginmage of 
 to thofc that be his,is not the handled, but only the 3 race$ - 
 ©rdinaric difpcnfatio. Becaufe God by heaping gra- 
 ces vpon graces , takethoccafionby the former to 
 addethc latter, that he may omit nothing which 
 mayferue to the enriching of his feruants :&foby 
 this meancs he profecuteth his hberality 5 yetfo that 
 he will alwayes haue vs to reipect the free election 
 which is the fountaine and beginning. 
 Chap. xv. 
 That thofe things which are boafted of the merit ei »f 
 wrkfi^do ouerthrov afrvell thepraife of God in ge- 
 tting right eoufnet 9 as the certa/ntie offaluation. 
 I T l\ j E haue alreadic difpatched that which is 
 V V chieferthatamahisiuftifiedbythemer- 
 cieofGod alone, by the communicating of Chrift 
 alone,and therfore by faith alone,& not by workes. whether good 
 It remaineth that we difcuiTcthis queftion, that workes defcru* 
 howfoeucr works are not fufficientto iuftifie a man, * auor * 
 yet whether they do not defcrue fauour at Gods 
 hands? 
 
 2 Surely whofoeuer he were that firft applyed Merit. \ 
 merit to mens workes compared with Gods judge- 
 
 mct,he prouided vene cuil for the fincerity of faith. 
 
 Obiitt. The auncient writers of the Church did 
 euerie where vfe it. 
 
 Jn. Would God they had notminiftred matter 
 of crrour to their pcfteritie by the abufc ofonclitlc 
 word. 
 
 3 The Scripture doth {hew what all our works 
 delerue,when it denieth that they are able to atydc 
 
to* 
 
 AN ABRIDGEMENT OF 
 
 Works are 
 good as they 
 ace of God» 
 
 the fight of God , becaufc they be full of vncleanc- 
 fwr.jf.ii/ja nefle *,againc what if we ihould fulfill the Law? we 
 I*. 1 7 20 afe vnprofi tabic feruants*. 
 
 ObicEl. The Lord doth call thofe good workes 
 which he hath beftowed vpon vs,ours_,and doth not 
 oncly teftitiethat they are acceptable in his fight, 
 but that they (hall alfo haue a reward. 
 
 Jin, He doth it for this caufe that we may be en- 
 couraged by fo great a promife, & that we may not 
 be weary of well doing , and that we may be thank- 
 full indeede to God for fo great bounrifulncfie. 
 Obieff. Ifworkes be of God, then are they good. 
 
 jin. They arc good as they are of God : but man 
 pollutcth & defileth by his vnclcannes thofc works 
 which were good. 
 
 Quefi. How then do they pleafe God, & are not 
 vnprofKable to the doers ol them? 
 
 jin, Notbccaufe they deferue this, but becaufc 
 thegoodneffe of God doth of it felfcfetthis price 
 vpon them. 
 
 4 Ubieft. Mercy will make place for cuery one 
 according to the merit of his works*. 
 
 jin. It is thus in Greeke, for cuerie one fhal find 
 according to his works. 
 
 Obieft, With fuch facrifiecs men merit at God* 
 hands/aith the Apoftle*. 
 
 jin. There is nothing elfe in the Greeke,but that 
 fuch facnfices do pleafe God,and are acceptable to 
 him. 
 
 Obictf. Good works do merit thofe graces which 
 we haue giuen vsin this life : but eternall faluation 
 is the reward of faith alone. 
 
 jin. Ifaias doth fhewe that the increafings of the 
 faithfull are the giftes of his owne free goodneffe*» 
 
 J Paulc teacheth in manie places that we haue 
 
 the 
 
 Zct/4.16.14. 
 
 Htb.*i.\6. 
 
 //5»». 
 
CALVINS INSTTTVTIONS. Lib. J. 2o f 
 
 the fulfilling of all good things in Chrift*: and no- T cv.r.j. 
 thing of our felucs. £/»6.1.4. 
 
 6 ObieSf. Morall works make men acceptable f°?* I,,4 g 
 to God,bcfore they be ingrafted into Chrift. 
 
 An. But the Scripture faith that they are all in 
 death which pofleffc not the Sonne * : and againc, \ ° m 'l^ *j 
 What foeuer is done without faith is fin*. 
 
 Obittt. Chrift deferued for vs the firft grace:now 
 it ftandeth vs vpon not to be wanting to the occa- 
 fion offered vs. 
 
 An. O impudcncH as if Chrift did only fet open 
 the way to faluation. Would God they did but taft 
 what thefe layings meane.He hath life, which hath 
 the Sonne* .Whofocucr belecueth is paft fro death » loh * tl *• 
 to life*,and fuch like*. , *££♦ 
 
 7 ObieB. A man is iuftificd by faith which is 1 Toh.yii 
 formed, becaufe good works haue from faith to be Eph.z*. 
 available to right eoufneiTe. £W£x .1 3. 
 
 An. That is to name faith in mockage, and to 
 fteale from God the praife of good works. 
 
 ObieSf» Theprincjpallcaule is in goodworkes, 
 and yet free will is not excluded, by which cometh Frec m ' 
 all merit. <• 
 
 An. The Apoftle faith, that we arc the workma- 
 (hip of God, created vnto goodworkes , which he 
 hath prepared that we fhould walk in thcm*.Ther- Eph.1.1: 
 fore feing the re commeth no good from vs, vnlelTe 
 we be rcgcnerate,and regeneration is of God,thcre in good wor* 
 is no caufc why we fhold chalengc to our felues one kes nothingc is 
 ownce in good works. ofour fclue$ « 
 
 8 That is moft plainly fhewed by manic teftU 
 monies of Scripture*. Wherupon we conclude that 
 men arc not iuftified before God by workes -.but we 
 fay that all thofe which are of God are regenerate 
 and made a newe creature, that they may paiTe frxS 
 
* Pet.4 3- 
 
 %Tir/I.2.30&C. 
 
 A fioiilirucc 
 
 the kingdome of Fnnc , vnto the kingdome of righ~ 
 teoufneife : and thac by this teftimonie they mak« 
 their calling furc j andareiudged as trees by the 
 iiutes. 
 
 Chap. xvi. 
 The refutation of thofe fclaunders wherewith the Va* 
 piflet indtuourto burthen thu doilrine & to bring 
 it in cunumvt* 
 
 Yherebeno 
 works good 
 without faith. 
 
 Heb.s*n. 
 
 Lu.1.74. 
 
 Kom.O.6.1%. 
 Tit.z.u&c. 
 
 Howeuerye 
 manfhallbcC 
 rewarded 
 accordinge to 
 hi* workes 
 
 Obiecl. 
 I T> Y the iufiiincation of fsnh good works are de- 
 
 .Ditroyed. 
 
 Jn. Yea they arc rather eftabliihed. Bccaufe we 
 dreame not of a faith that is voide of good workes, 
 or of luftification which is without thefe.-Nor.with- 
 ftanding we place iuftificationiivfakh, and not in 
 workes. 
 
 2, Obiecl. Mens minds arc brought fro the de* 
 fire of well doing,when we take from them the opi- 
 nion of deferuing. 
 
 *4n. If men muft be pricked forward,no man can 
 vfe (harper goads then thofe which are fet from the 
 ende of our redemption and calling For it were vn- 
 feemely facrilcdge, if being once cleanfcd^we (hold 
 defile our felucs with new filthinefle,and fo profane 
 the holy bloud of Chrift. 
 
 3 Obiecf. God fhall giuc eucric man according 
 to his workes. 
 
 Jn. Thatisakinde of exhortation , which the 
 Scripture doth oftentimes yfe^hat he may omit no 
 way that may encourage vs. 
 
 4 Obittl. MenareinuitedtofiniiCjWhcwehold 
 free forgiucnefTe of finnes. 
 
 j4n. We fay that remiffionoffinnes is of fo great 
 eftimation^hat it can not be rccompeced with anie 
 
 good 
 
CALVINS INSTITVTIONS* L1B.3. jo* 
 
 good of ours , and :hat therefore it could neuer be . 
 
 gotten vnlefle it were fixe. Furthermore to vs it is fre C e ™ ^™ 
 free, not toChriit, who payed fo deare for it.Ther- co Chnft. 
 fore men are admonifheel thatfo ofecas they finne, 
 they do fo often (bed his moft precious bloud , fo 
 much as in themlieth. Ought not they which do A ■ ^ 
 hearethefe things to be more atfraydcof finningc, p nc kevsfor- 
 then if it were fayd that finnes are wiped away by wardtodoc 
 good works? S ood - 
 
 Chap. xvii. 
 The reconcilingof the promifes of the Law 
 and the GofteU, 
 
 I TF good works do not luftifie , to wh at purpofe 
 
 JLferuc the promifes of the Law*? Deut.j.u 
 
 ^n. Godmakcthpromifctononebutfuchasare Tsr -7-l 11 
 
 perfect obferuers of hh Law, which are no where to 
 
 be found. Therfore all mankind by the Law remai- 
 
 ncth in danger of the curfe. 
 
 2 ObieSf. By this meanes all the promifes of the 
 Law ihould be voidc of eftccl: and vaine. 
 
 «4n. ltistrue,vnleflethegoodnefle of God dyd 
 help by the Gofpell,when it affigneth Chrift alone, 
 when he fctteth Chrift for the fulfilling of righte- 
 oufhefle** GaUit. 
 
 3 Obieft. Thatisrepayedtotheworkesof the 
 faithfull,which God promifed in his Law to the fol- 
 lowers of nghteoufneffe. 
 
 jin But in that repaying or renderingwemuft 
 always confider the C3ule, which winneth fauor for J^X our wot ' 
 our workes.And itis three fold -.the fir ft, that God M blcroGo5i 
 turning away his cy s fro beholding the works of his j 
 
 feruants, doth embrace them in Chrift ,aud recon- 
 cile them to him fdf by the coming of faith only bc- 
 
 P 
 
no AN ABRIDGEMENT OF 
 
 twecne without anie help of works : The feconde is 
 that he cxtolleth workes , of his fatherly gcodneffe 
 * without efteeming their worthinelTe to this honour 
 
 that he makethfome account of thefThe third that 
 3 he receiuethy fame with pardo, not imputing their 
 
 impcrf eclio.Therforc grace is the caufe of repairing 
 4 ObieSi. God is no accepter of perfons , but 
 in euerie nation he which doth rightcoufnefie is 
 accepted of him. 
 Th re is a ** n% There is a double accepting of perfons.Hrft 
 
 double accep- fuchasman is by nature, God findeth nothing in 
 ting of pcribns. him, wherewith he may bcenclinedvntomercie, 
 I fauing only mifcrie. 
 
 Obieft. The prayers and almes deedes of Cor- 
 Ml.\o.%* nelius came into the fight of the Lord * , therefore 
 man is prepared by good works to receaue grace. 
 
 jin, Cornelius was alreadie illuminate by the 
 Spirite of wifedome,and alio fan&ified, who was a 
 follower of righteoufneffe. Therefore he had from 
 the grace of God thofe thinges which in him did 
 pleafcGod,asitisfayd. Therforefein gall men are 
 loft by nature, and God would not haue them loft, 
 furely that accepting doth not refpecl: mans righ- 
 teoufncfle,but it is a pure token and proofc of God» 
 goodnefle toward mifcrable finners. 
 
 5 The fecond accepting whereof Peter ma- 
 % keth mention , is that , whereby the faithfull after 
 
 their calling are approued of God , euen in refpecl: 
 of their workes , becaufe the Lord cannot but loue 
 thofe good things which he worketh in them by his 
 Spirit. Cornelius was freely accepted before his 
 good works could be accepted. 
 
 6 And to the end thefe things may be the bct- 
 the promyfes ter vnderftood,we muft marke, whether the promi- 
 of the lawc. f cs be of the law or of the GofpelJFor they muft not 
 
 be 
 
CALVINS INSTIT VTIONS. Iibj. ait 
 
 be taken in one and the fame fenfc. The promifes 
 of the Law do alwaycs promifc a reward vpon con- 
 dition, if wcfhall do. But the promifes of the Go- 
 foell do rather (hewc what maner perfons God his 
 feruants be , which haue receaued his couenant in 
 good earneft, the exprciTe the caufe why God doth 
 good to them. 
 
 7 Quejl. Why then haue good workes the title 
 ofrighteoufnefTe giuen them,and why is it laid that Deu.6.i$.dn 
 amanisiuftifiedbythem*? J4 x 3« 
 
 Jn. Theyiuftificiftheybeperfetf \vorks:andwe "^doc 
 are too blame that they arc not fuch. iuiufic- 
 
 8 Ob'teft. We are not iuitified without faith: 
 neither are we iuftified by it alone: workes fulfill 
 rightcoufnefle. For faith was imputed to Abraham 
 
 for righteoufneflc*, that notable fad of Phinees is 7^,^.4.3. 
 imputed for righteoufnefle*. Oen 15.5 
 
 9 jin. A man is not counted righteous for one * ^'•'otf.31. 
 ortwogoodworks 3 neithcryet for manic : becaufe /^«/iJ'j^ 
 hewhichofTendethinoneisguiltieofaU:neitheris How faith doth 
 there found any worke which is in all refpefts pure, iuftific. 
 
 And faith alone doth iuftifie by laying holde vppon 
 ChriftourrighteoufnefTe. In that place Phineesis 
 counted righteous before men,who praifed his fad, 
 not before God. 
 
 10 ObUft, As Dauid faith , BlefTcd are they 
 whofe iniquities are forgmen*.So on the other fide JV^S*-*. 
 Bleflcdis the man that feareth the Lord*:which ta- *y5/ ix 
 kethpitie vpon thepoore; that hath not walked in *1>jal.ij** 
 the counfellof the wicked*&c. * lam.i.\z 
 
 .An That which Paule faith is mofttrue^that^^^-J» 
 bkfTednefle confifteth in remuTion of finnes. For om> 4'$ 
 becaufe thofcvcrtucsjdiallncuer beinmanin fuch 
 fort that they can be acceptable to God of them 
 feluesitis proucd that man fnalallwayesbemifera- 
 
til AN ABRIDGEMENT OP 
 
 ble,vnlefTehebcrid out of the miferieby forgiue* 
 ncfle. 
 
 1 1 Obiecl. lames tcachcth in plaine words,that 
 both Abraham was iuftified by workes, and that all 
 wc likewife arc iuftified by workes, andnot by faith 
 Im.i.iu alone*. 
 
 I Jn. lames fpeaketh of a dead faith,but wc of the 
 
 liuely : the faith of the deuils is hadled in that place 
 but we intreate of the faith of the faithfull. 
 
 xz There is another fallacie in the worde Iufti- 
 fied. Becaufe it is fayd there that Abraham was iu- 
 ftified,that is counted iuft before men in refped of 
 his works:but we fpeakc of iuftificatio before God*. 
 % 13 ObitSt. The doers of the Lawe are iuftified 
 
 Tom.*.}. an< * not tne hearers*. 
 
 Jn. It is true if any man fulfill h. 
 14 Quefl. Why then do the faithfull fo boldly 
 offer their righteoufnefte to be examined by the 
 judgement of God, and why do they couet to hauc 
 3(«*».i}« fentence giuen of them according to it*? 
 
 An. We are to confider two things therein : firft 
 
 they bring not all their whole life, but Tome fpeciall 
 
 caufcintoiudgement. For Dauid faith in another 
 
 Tfal.f.9.&. if place* j If thou (halt marke inicjuitie who can abide 
 
 i.cM.ax ,&z6 it? Enter not into iudgement with thy feruant* : A- 
 
 **• gaine they do not chalengc to them felues rightc- 
 
 . l oufnefTe in refped of the righteoufnefTcof God,but 
 
 j* >iy>>i inafmuch as they compare them felues with the 
 
 wicked. So Dauid fayd to Saull , Let the Lord ren- 
 
 y/S/. 14.5a. <fcr to cuerie man according to his righteoufheflc 
 
 a and truth*. 
 
 1 t 1? ObieEi. Salomo faith, that he which walkcth 
 
 \S<tm.z6 2g . m fo ls intcgritic is iuft. After which mancr Ezechicl 
 Tro.io.7&u rc p 0rtetn t h at he (hall liuc which {hall do iudge- 
 ziecb.i 8.?. 11 ment and iufticc*. 
 
 Jn. But 
 
CALVINS INSTITVTIONS. Lii.j. aij 
 An. But let one of the children of Adam come 
 abrodc with fo great integrity :if there be none they 
 muft either penlh in the light of God , or elfe they 
 muft flie to the fortrefle of mercie : but the Lord af- 
 ter he hath once rcccaucd men into the coucnant 
 of grace, he doth not examine their works as they 
 deferuc , but doeth kifle them with fatherly kind- 
 nefl'e. 
 
 ObieB. The Apoftle wiiheth fo great perfection 
 to the faithfull,that they maybe blameleffc and vn- 
 reprouable in the day of the Lord*. tfber* if. 
 
 jin. All the godly muft indeed ayme at this mark Jt * 
 and ftriuc to come vnto it,but becaufe the bell; ma- 
 nerofthisprefentlife is nothing elfe but a goingc 
 forward , we {hall come to that marke then onely, 
 when being vnclothed of the flefh of finne,we ftialj 
 be wholie ioyned to the Lord. 
 
 Chap. xvnr. 
 That the righteoufenejje ofvearkct UiU gathered of 
 the reward,. 
 
 Obie&. 
 i •"^Od (hall render to euerie man according to «, j , 
 
 VJhisworkes . a 0.5.10. 
 
 jin. The maner of fpcaking doth rather mew the Rom. 1.4 
 order of following, then the caufe. For the Lord loh $.*9&c 
 doeth finiuS our faluation by thefe degrees of his S cgrccsa j^J 
 mercie, when he calleth the eleel: vnto him felf, ha- u ^o" "* 
 uing called them doth iuftify themjiauingiuftified 
 them doth glorifie them. 
 
 ObieSi. It is fayd to the faithfull,that they workc 
 out their owne faluation*. 
 
 uin. That is done when by applying the felues in Pta.it« 
 doing goo<{worksi,they meditate vponeternallhfe, 
 
 P uj 
 
tl 4 AN ABRIDGEMENT OF 
 
 Th.iJ. But the Lord is faid both to beginand tofinHh*. 
 
 z The kingdome of heauen is not fcruancs wa-. 
 ges, but childrens inheritauncc : which they alone 
 {hall cnioy which are adopted of the Lord to be his 
 T.pk.i.1%. children*. 
 
 G*Lx.\o. ubieH. God (ware to Abraham , Beccaufe thou 
 
 haft done this thing, and haft not fpared thine 
 owne fonne, I willblefTc thee, and will multiply thy 
 
 <?«.«;?. fccde *. 
 
 ^in. He had reccaued the promife before the c6- 
 mandement was giuen. Therefore he defcrued not 
 the blefltng by his obedience. . 
 
 3 ObieSi. The Lordc doeth either deceaue or 
 mocke vs,when he faith that he rendrcth that for 
 reward to our works,which he had giuen freely be- 
 fore works. _ 
 
 Why that is at- An He doth not mocke vs. Becaufe he will hauc 
 
 workes which vs cxerciied by good works to thinke vponthe ge- 
 
 is gcuen frieiic uing of thole things which he hath promifcd 3 and to 
 
 runne through them,that we may come to the blef- 
 
 fed hope which is fet before vs in the heauens , the 
 
 fruteofthe promifes is rightly ailigned to them, 
 
 vnto the ripencife whereof they bring vs : Therforc 
 
 i Vet 1,6, let vs fay with Peter*, eternalllife is the reward of 
 
 faith. 
 
 4 Therefore when the Scripture calletheter- 
 .j .. - . nail life the reward of workes , it doth it not to fet 
 
 the reward of ^ ortn tnc ^ignitie of our works , as if they deferue 
 faith. fuch a reward : but that it may iuccourourweaknes 
 
 which it doeth othcrwifc cxercile with fo manic 
 gricfes,whiles we line here. 
 
 j ObieEl. God who is a iuft iudge will once 
 _,. eeue to thofc that be his the crowne of richteouf- 
 
 jin. To whom mould he gcue a crowne as.a iuft 
 
 iudge, 
 
CALVINS INSTITVTIONS. L1B.3. aij 
 hadgc, if he had not giuen grace as a mercifull fa- 
 ther? and howe ihould there be righteoufnefle , if Grace went 
 grace had no t gone before which iuftifieth chc wic- £* f °£ "» hlc 
 Jked ? 
 
 6 Obicft, Make you friends of the wicked Mam- 
 mon, that when you fhall necde they may receaue 
 
 you into eucrlaftmg habitations*. The fame is fayd J '* 
 of Paule * . Good workes are compared to richeffe, * x Tim.6*\T. 
 which we may enioy in the blefTedneife of eternal! 
 life. 
 
 An. He which giueth to the poore, lendeth to 
 the Lord* . He which foweth plentifully, fnall reape p 1 ^'* *' 4 * 
 plcntifullie*.For thofe things are put into the hand * a £or' % 64 
 of the Lord, which are beftowed vpon the pore ac- 
 cording to the dutie of loue. As he is a faithfull kee- 
 per of that which is committed to him , fo he will 
 once reftoreit with plcntifull ouerplus. 
 
 7 Obieft. Tribulations are brought vppon the 
 faithfull, that they may be accounted worthie of 
 the kingdomc of God , for which they fufter : be- 
 caufc he is iuft to reftorc affliction to thole which 
 afflict you,and to you reft*. 2T&.1.J. 
 
 An. God the Father will hauevs whomhehath Heb.6.10. 
 chofen to be his children , to be made like to Chrift 
 his firft begotten** As it was meet that he {hold firft * Romfrzy. 
 fufFer, & then at length enter into the glory of God ^J' 24 ' 2<S 
 appointed for him,(b muftwe by many tribulations * 14 ' x 
 enterintothekingdomeofheauen. So we are coil- _ 
 
 ted worthie of the kingdom ofheauen,whichbcare chrift.* 1 
 in our bodie the markes of our maifter , that his life 
 may be made manifeft in vs. 
 
 .8 ObicB. Loue is greater then faich,thercfore 
 we are rather iuftified by loue then by faith*. 
 
 An. Loife is greater then faith, not that it is x * M 3* , 5 
 more meritorious, but more fruitcfull: becaufe it 
 
 P iiij 
 
How loue is 
 greater then 
 faith' 
 
 I *3 
 
 lob.6.i6. 
 Faith is a 
 work. 
 
 Thelavreof 
 contraries 
 
 I*m,i,lo, 
 
 li* AN ABRIDGEMENT OF 
 
 farther :becaufc it ferueth more: becaufe it isal- 
 wayes quicke and in force: whereas the vie of faith 
 laftethbut for a time. 
 
 Obiecf. If loue be the bond of perfe<frion,therforc 
 of righteoufhefle alfo^which is^nochingelfebut per- 
 fcdion. 
 
 An. But we mall neuer come vnto that perfe&io 
 vnlcfle we fill all the mealurcs of loue. 
 
 9 Obieci Chnft fayd to the Lawyer,If thou wile 
 enter into hfc 3 keep the commandements. 
 
 An. We arc excluded by our finnes fro therigh- 
 tcoufnefle of the La\v 3 Thcrfore we muft needs icek 
 another helpjthat we may enioy eternalllife. 
 
 Obiecf. Faith is a works*, therefore it oughtnot 
 tobe fet againft works. 
 
 An. Faith luftifieth, net inafmuch as it is the o- 
 bediencc ofthewiilof God 3 but inafmuch as item" 
 braceth the mercie of God. 
 
 Obiecf. There is the fame rule of contraries.Ther- 
 fore if euerie finnc be counted to vs for vnrighte- 
 oufneflj, it is agrcable that the praife of righteouk 
 nefTc be attributed to euerie good workc. 
 
 An. This maxime hath no place here. For if wc 
 ofFendin one we arc guilrie of all*. And a man can, 
 not be righteous by works , vnlefTe he followe this 
 ftraight line with a conrinuall courfe. 
 Chap. xix. 
 OfCkrifttan liber tic. 
 iVTOw muft weintreat of Chriftia liberty ,which 
 l^i is as it were an appurtenace of iuftification 3 & 
 is of no fmall force to vnderftand the force of it. 
 
 z And it confifteth in three points : the firft is 
 that the confeiences of che faithfull, when the afS- 
 ancc of their iuftificatio before God is to be fought 
 do lift vp themfclues aboue the lawe,and forget all 
 
 the 
 
CALVINS INSTITVTIONS. Lii.j. 1*7 
 the whole righteoufnes of the law. 
 
 QbieSf. Then the Lawc is iuperfluous for the chnftianli- 
 faithrull. berricconfift. 
 
 Jin. Ids not: bccaufcitftirrcthvs vppeto that cthinthrcc 
 which is good. And all the whole life of Chriftians 'hinge*. 
 ought to bee a meditation of GodlinefTccbut before 
 God, not the law, but Chriftc., muft befct for righ- 
 tcouincflc. 
 
 3 Therefore was Chrift made a curfe for vs,that GaL^.i^.^.f 
 he might redceme vs from the curfe of the law*, i.&.^zo 
 
 4 Thcothcr which dependeth vpon that former 
 isjthat mens coniciences obey the law not as being *. P ?«'°^,. 
 inforcedbythe neceffitieofthehw: but that being bercic.*" " 
 free fro the yoke of the Law, they do freely and wil- 
 
 lingite obey the will of God. And that cannot bee lb 
 long as we are vnder the law. 
 
 5 Butfofooneas we are deiiucred& freed from 
 this exaction of the law,we can merily & with great 
 cheercfulnes anfwere Qod, when he calleth, & fol- 
 low him being our guidc.Fcr they which are tied to '' 
 theyokeofthclaw,are like flaues,to whom certain 
 
 taskes are aligned for cueric day , they dare not 
 
 come in their maifters fight,vnleiTe they haue done a fimilitudc. 
 
 their work & taske. But children though they haue 
 
 but done half their task,& haue left it vnperfcct,yet 
 
 do they without feareandfreche oifcr them'eiues 
 
 to their fathers. 
 
 6 That is the caufe for which the nuthour 
 ofthcepifdctotheHcbrcweSjdothrerlrvntotaiih e ,ll ' lm 
 what good works focuer wee read were in the holy 
 fathers, & doth only weigh the by faith*. Therforc 
 
 Paul to the Romans reafoneth thus,Sinnc muft not 
 haue dominion oucr vs, becauie wee are not vnder 
 the lawc. 
 7 The thirdjthat we be bound before god with no 
 
n8 AN ABRIDGEMENT OF 
 
 3 About thing- confcicnccof outward thinges which are of them* 
 csindiffcrcnt. f e J ucs indifferent, but that wee may indiffercntlie 
 fomctimes vfe them,and fbmetimes omit them.Thc 
 knowledge of this liberty is therefore more neceffa- 
 ric for vs , becaufe without it, our confeiences {hall 
 kaue no reft, there (hall bee no ende of fuperftiti- 
 ons. 
 
 8 1 know faith Paul that nothing is eommon,but 
 
 Rwi.14.14. whofothinketh anie thing common,to him it is cq- 
 
 Ti( mon*. He is blefTed which doth not iudge himfelf in 
 
 that which he alloweth*. ForaUthegiftesof God 
 
 are fanctifiedby thankigiuing. 
 
 Chriftian liber- 9 And this is diligcntlie to be obferued,that chri- 
 
 tie is fpirituall. ftian libertie is fpirituall in all his parts,whofc whole 
 
 force confifteth in pacifying fearefull confeiences 
 
 ! before God; whether they be vnquiet or careful for 
 
 2, remiflion of finnes, or doubtfull whether vnperfect 
 
 3 workes doe pleafe God,or they bee troubled about 
 
 A double fall, the vfe of things indifferent, but there be two forts 
 
 I of men which offende againft it , the one of thofe 
 
 which make it a cloakc for their lufls,that they may 
 
 abufe the good giftes of God to their luft. 
 
 10 The other is of thofe who thinke that it is no- 
 thing worth, vnlefTeitbevfedbeforemen. By which 
 vnfeafonable vfage they oftetimes offend the weak. 
 As you may fee fome at this day, who think that 
 their libertie cannot itand,vnles they take poffefli- 
 on ofit,by eating flefh vpon the Friday. 
 
 1 1 Furthermore,we muft auoid offences, wher- 
 Doubleoffencc f tnere l3 one f or t which is giuen,another taken. 
 
 Therefore if thou doe anie thing either through 
 1 vnfeafonable lightneffe and wan tonneffe, whereby 
 
 G theweake maybcofFended 5 it (hall be called an of- 
 
 fence giucn by thee. Paul teacheth the contraric* 
 that werecciue the weake.That is called an offence 
 
 take* 
 
CALVINS INSTITVTTONS. Li*-3. zif 
 
 taken when a thing which is neither euill done, nor 2 Taket. 
 
 out offeafon,is through mahcedrawen to be occafi- 
 
 on of offence. Such was the offence of the Phari- Af4r.z5.14. 
 
 fees*. Therefore wee muftc beware that wee giue 
 
 none offence : if others take it wee arc blame- 
 
 fcflc. 
 
 1 z Paul fecmeth to haue fet downc a difference vvc muftre- 
 both by do&rine and alfo by examplcs,between the gard tkc wcakc 
 wcake,of whom we muft haue great regard, & the 
 Phanfees,to whom our liberty may not giue place. 
 For when he tooke Timothie to his companie, hec jist.\6,x, 
 circumcifed him*. Hee could not be periwaded to * Gd.i.%. 
 circumcife Titus*. The facts werediuers, but there 
 was no change of his minde or purnofc. When hee 
 was free from all 3 he made himfeife a feruant to all, 
 that he might fauemanie*: and withftoo'd falfebre- 
 thren,which faith h:,en:re din to fpie out our liber- i£w.*$o*. 
 tie which we haue in Chrift*. Venlie we rauft ftudic 
 to preferuc loue, and wee muft haue refped to the 
 edifiyingof our neighbour.For all things are lawful x r or . 10#2 » 
 but all things are not expedient*. 
 
 1 3 Furthermore as our libertie muft bee fubicd Libcrtic muft 
 to loue: fo on the otherfide loue muftbeevnder the befubred to 
 pureneffe of faith. Verilie cuenheerc alfo wee muft c 
 haue refpeel to loue, but vntothe altars : that is, 
 
 that wee orfende not GOD for our neighbours 
 fake. 
 
 14 Andnowe feeing faithfull confeiencesha- 
 
 uing this prerogatiue giue them, are not intangled 1 
 
 with any lhares of obferuations in things indiffcrcc z 
 
 wee conclude that they arc exempted from the po- 
 wer of all mcn.For it is an vnmeec thing that either 
 Chrift fhoulde loofc thcthanke for his fo great li- iTct,t.i%. 
 bertie : or the confeiences themlelucs the profitc*. 
 For it coft Chrift not gold,but his owne blood*. 
 
«o 
 
 AN ABRIDGEMENT OF 
 
 Tbcgcwcr 
 
 mcmofmra is 
 double. 
 I 
 
 Spiritually 
 
 X 
 Ciuilc. 
 
 I? Butleaftany man ftumble before he be ware 
 let vs markc that there is a double gouernment in 
 man. One fpirituall, whereby the confeience is fra- 
 med vnto godlinerfe: the other politike, whereby a 
 man is taught thedutie of humankic andciuilide. 
 For there be in man,as it were, two worldes,which. 
 boch diuers kings and diuetslawos do gouernc.And 
 yet we muft take heede that wee doe not wickedlic 
 draw vnto the ciudl order , that which the GofpeU 
 teacheth concerning fpirkuall libcrtie. 
 
 Obit B We muft obey the magiftrate not one lie 
 forfearc ofpunifliment,butfor confeience fake al- 
 fo*.Therefore mens confcicnccs arc bound by the 
 politike lawes. 
 
 jin. Confeience is nothing els but that feeling 
 which doth not furFer finnes to lie hid, but draweth 
 men vnto the iudgementfeat of the iudge. 
 
 1 6 Thereby it commeth to palfe, that the fruite 
 of a good confcience(\vhichic the inward integrity 
 of the heart) doth come vnto men alfo , though ic 
 doe properly refpect God alone. But t he lawes of 
 God muft not be made fubicd to mans power. 
 
 Chap, xx, 
 Of prrier which is the principal! excrcife of faith, 
 and whereby we dot dailie receiue the 
 benefits of Ged. 
 
 Wans poucrtic. I T> Y that which goeth before wee plainely per- 
 Dceiue how needie andempticman is of all 
 good things^and how he wantcth all hclpcs of fal- 
 tiation.Thercforeif he feekehelpestoreleeue his 
 pouertie wkhall, hec muft necdes goc without him 
 fclferto wit,vnto the Lord, who doth giue himfclte 
 vnco ys of his own accord,& frcclie,tn his fonne,in 
 
 whom 
 
 Jton'.M. 
 
 What confei- 
 ence is. 
 
 Thelaweof 
 God muft not 
 be made tab- 
 led to mans 
 power. 
 
CALVISS INSTITVTIONS» L1B.3. tit 
 whom he offereth vs in fteed of our mifer ie 3 felicity, 
 and fcttcth open to vs the heaucnlie trcafures: that 
 all our faith may behold his welbeloued fonne 5 that 
 all our expectation may depend vpon him, that all 
 our hope may reft in him.lt rcmaineth that we feek 
 inhim,andthatbypraicrwcecraue at his handes, 
 that which iswanting incur felues, and which wee 
 haue learned to be in him. For astheApoflle wit- 
 nefleth, like as faith fpringcth from the Gofpell, fo 
 by the fame faith our hearts are framed tocallvp- om% * l ' 
 on the name of God*. 
 
 x Therefore we obtaine that by the benefitc °f prarer jj 
 praier that wee pcarce vntothoic riches which are conference 
 laid vp forvs with our hcauenlic father. For it is a with God 
 certaine talking of men with God, wherby they en- 
 ter into the fan&uarie of hcauen, & do face to face 
 call to him touching his promifes,that they may try 
 that that was not vaine,(whcn necefluie fo requi- 
 reth) which they beleeued when he affirmed it only 
 in word. 
 
 3 Ob, Doth not God know what is expedients , . .. 
 for vs, without hce haue one to tell him, and to put pj™" ltC$ 
 himinminde? 
 
 An. God hath ordained that not fo much for his 
 ownefake, as for ours :Fir{t,rhat our heart may al- 
 waics be inflamed with a feruent defire to fcek,louc, * 
 
 and wormip him,whiles we accuftome our felues to 
 flic to him in all neceiritie,as to an holie anchor.Se- z 
 
 codlie,tbat there come no luft inco out mind wher- 
 of we may be afhamed to make bim a vvitnes,when 3 
 we powrc out our whole heart in his fight.Alfo that 
 we may bee prepared to receiue his benefites with * 
 
 thankfgiuing. Moreouer,that hauing obtained that 
 which wc did aske,wee may be more fcruently ca- 
 ried to thinke vpon his goodnes. Laft of all,that vfc * 
 
The I awes of 
 prayer. 
 
 I 
 
 X 
 
 Theliftinge vp 
 of the handes. 
 
 Tf*l.$i& 
 
 The affection 
 ofthe hart to. 
 ward God. 
 
 7(om.9-to. 
 
 lis AN ABRIDGEMENT OF 
 
 it fclfe may conflrme in our minds his prouidence* 
 
 power,and goodneffe. / 
 
 4 Furthermore we muft obferuefourcrules,ifwe 
 will make our praicr aright: The firft is, that wee be 
 no othcrwife framed in mind then becometh thofe 
 which enter into talk with God.Which we fhall ob- 
 tained our mind being cleered from carnall cares, 
 doe not onlie wholiebend it ^clt'c to prayer, but al- 
 io, fomuch as may bee, lift vppe it felfeaboucit 
 felfe. 
 
 5 Becaufe nothing is more contrarie to the re- 
 uerenceofGod,thenthat lightnefie, a witnefleof 
 too wanton licentioufnefle , and without all feare* 
 Wherin we muft labour io much the more earneft- 
 ]ie,the harder we finde it to be.To this end tendeth 
 the lifting vp of our hands : that men may remeber 
 that they arc farrc from God,vnlefle they lift vppe 
 their fenfes on high . Alfo we muft beware that we 
 askenomore then Godgiueth vs leaue toaskein 
 his word. 
 
 Obie El. He promifeth that he will doe according 
 to the will ofthe godlie*. 
 
 An. His tender bearing with the godlie procee- 
 ded not fo farre, that he giueth the bridle 1 9 their 
 wicked affections, andfubmitteth himfelfe to their 
 pleafure.Therfore we muft hold that of Iohn.This 
 is our confidence, that if wc aske any thing accor- 
 ding to his wifl he heareth vs. But as it is meet that 
 we bend the fight of our minde to God,fo the affe ■ 
 c*tion ofthe heart muft follow thither alfo. Becaufe 
 both are carried another way, it is needefull that 
 God by his fpirite doe fuccour & releeue this weak- 
 nefle*. 
 
 6 Let this be another law,thatin asking wee doe 
 alwaies trulic feelcourpouertie : and that thinking 
 
 and 
 
CALVINS INSTITVTIONS. Lib.;, ss* 
 •nd feeling indeed that we need al things which wc 
 ask,wc may ioine theferuent afFe&ion of obtaining 
 withpraieritfelfe. 
 
 7 Obiett. Wc are not alwaicsvrged to pray with 
 
 like necefli tie. The fcdingc of 
 
 ./to. I graunr: and this diftinction is prohtablie our Pouertie 
 deliuered to vs by lames*. Is any man iadamong doth inflame 
 youjethim pray : let him that is meei ie fing. Ther- r^J cr ' 
 fore common fenfc telleth vs what we ought to doe Pcrfcuerancc 
 in this cafe. We mufl pray continually, becaufe we in prayer, 
 are continually in need and necefli tie. And becaufe Repentance. 
 God heareth not iinners * true prayer requircth lob '9-l m 
 repentance, which is farre from ailhypocrifieand 
 deceit. 
 
 8 Vnto thefe let vs adde the third alfo, tbathee L ^ yc 
 abandon all thinking vpon his owne gloric, whofo- Letglorieand 
 euerhebethatprefentcthhimfelfe before God to prydebefarrc 
 make his praier, giuing all the glorie to God in the fr° m prayer 
 caftingdowne of himielfe : leaft if wee take to our 
 
 felues but a verie little,we do through cur own fwel- 
 ling,fall away from his face.Weehaue examples of Dau.6. 17. 
 this fubmifli5inDani€l*,Dauid*,Iefaias,leremie*, t^ 6 l ^' 7t 
 and others*. ^UtaXj. ~ 
 
 9 Finally the beginning and alfo the preparation *£«\2.iS« 
 of true praicr,i*,crauingof pardon,with an humble Not c. 
 and free confeflion of our fault. Neither (hall eucn 
 
 the moft holie man obtainc anie thing, vntillhec be 
 freelie rccociled s neither can it be that God mould 
 befauourable to any other,but tothofewhomhee 
 pardoncth*. When (Thrift healed the man ficke of 
 the palih,hee faid, Thy finnes are forgiuen thee*, *££**,, 
 
 10 0bie8. Holie men doe fometimesfeeme to 
 
 cite and crauc the hclpe of their own righteoufnes 3^ ^ t 
 tointreatGod*. ''4&iaai 
 
 Jn. By fuch formes of fpeeche they meane no- 
 
«4 AN ABRIDGEMENT OF 
 
 thing cls,but that they tefhrie by their regenerati- 
 on that they arc the feruants and children of Gody 
 
 Icb. |.S2. to whom he promifeth to be mercifull*. 
 
 1 1 The fourth is,that being thus caft down with 
 
 4Lawe truc humihtie, wee bee neuertheleffe incouraged to 
 
 ricmPraycr ^" P raicr wit ^ * urc no P c to °btaine our petitions. 
 
 Obietf. Thefe things are contrarie, to ioynefurc 
 hope of fauour, with the feeling of the iuft venge- 
 ance of God, 
 
 Repentance & ^ w# Th agrcevery wel.if the eoodnes of God 
 
 faith are com- r r r \ rr i • i i • 
 
 panions. * et v P on ioot ) iuch as are °PP r clied with their own 
 
 miferie. So repentance and faith are companions, 
 
 whereof notwithftanding the one terrifieth vs,and 
 
 the other maketh vs glad : fo in praier thofe two 
 
 Vptl.^%. m ' J ft nieete togeather. So Dauid, I will worihip in 
 
 the temple or thy holinefle with feare*. 
 Comadements ** Therefore we holde with aflured confidence 
 required in that God is fauourable and mercifull to vs : other- 
 Pnycr. w jr; e t h ere fh a H be no vfe of praier. For which caufc 
 
 tHtf/io? 2 " C ^ e w ^ e enuicn pray eth* 5 Let thy mercie bee vp- 
 on vs 3 aswehauehopedin thee. 
 
 13 Alfowhcnhebiddethvsprayjhedothby the 
 ornan croent vcne f amecommaunt | cmcnc reproue vs of wicked 
 
 p££ ftubbornncfle, vnlefle wee obey*. Vnto prayer 
 
 •Mat.y.j ' therein ioynedalfo a promife,that hee will be fauo- 
 Ihcpromife. rableand in treated^eaft being difobedient, &con- 
 
 uict of vnbcleefe 3 wcemiftruft God whenhee cal- 
 
 leth. 
 
 14 And it is a wonder, that we are either coldfy 
 or almoft no way moued with the fweetnclTe of his 
 promifes, fo that a great part had rather wander in 
 bie way es : and hauing left the fountaine of liuing 
 waters 3 digge to themfelues drie ceitcrnes,thenim- 
 brace the liberalise of God ottered vnto them free- 
 lie. The name of the Lordeisaftrong tower 3 the 
 
 iuft 
 
CALVINS INSTITVTIONS.L1B.3. iiy 
 iuft man (hall flic to it,and be faued*. Therefore let A firr ilitudc 
 the faithfull becmg periwadedof thefathcrlieloue P^.i&.io. 
 of God, alvvaies commit thcmfelues to his faithfull Toel "l" 
 keeping,neithcr let them doubt to craue the hcJpe 
 which he promifethryet doth not a caiekffe fecuri- 
 tieJift them vp,but they clime vp by degrees of his 
 promifes, yetfo that they lemaine humble in their 
 ownc abatement. 
 
 15 Obiecl God graunted the praiers ofloatham iud.9.10. 
 andSampfon, which notwithstanding proceeded *I»d. 16.1 8. 
 not from a quiet minde. 
 
 jin. A continuall law of God is not aboliihcd 1 
 
 by particular examples . Agame,a fewe men had 
 lbmetime* fpeciall motion*, whereby it came to 
 paffe that they differed from the common fort.Fur- 
 thermore, thofe praiers Which God hcarethdoc 
 notalwaiespleafe him, but fofarreas pcrtaineth 3 
 
 to example, that the godlie may praie with more fhofetj 
 affiance and feruentnes. So God being moued with which God " 
 the feigned repentance of Achab, taught how eafic h?arech doc 
 he is to be intreated of his cleft. n ° r alwayes 
 
 16 This is alfo worth the noting, that thofe ^ ^ m ' 
 thinges which we hauefpoken of the foure rules of 
 praying aright , are not fo ftrictly required , thac 
 
 God refufeth thofe praiers, wherein he can noc 
 finde either perfeft faith, or repentance,togeather 
 withferuentneffe of zcale, and well ordered pe- 
 titions. For wee fee wkh v/hat vehemencie of for- 
 rowe Dauid was carryed away whenhee faide*, "Pfil-i^i^. 
 Ccafe from mee vntill I goe hence and bee not. 
 Therefore the endeuours of the faithfull doe 
 pleafe GOD, howfoeuer they bee not free from 
 all kttes, and their praiers are allowed, fo they 
 preafe forwarde thythcr whyther they come nos 
 ftreight. 
 
«** AN ABRIDGEMENT OF 
 
 17 And forafmuch as there is no man worthie 
 to reprefcnthimfelfe before God^thehcauenly fa- 
 ther hirafelfe, to the end he might exempt vs from 
 
 The mediatour ^ iame and fearc,gauc vs hisfonneto be ourmedi- 
 atoiir,by whofe guidingwe may fafely draw neere* 
 i Tim. 3.8. trufting to fuch a mediator,that nothingwhich we 
 1 loh.z.i. askcin his name {hall bee denied vs, as the father 
 
 I 4.13 ' candenie him nothing*. They errc which follow a- 
 • tfir&ioi me other way. Becaufe all the promiles of God are 
 inChriit,Yea,and Amen*. 
 
 18 And we muft dihgentlie confider the circum- 
 ftance of the time, when Chrift commaundeth his 
 Difciples to flie to his interceffion,aftcr that hee is 
 afcended into heauen,In that houre,faith he ? ye fhal 
 
 Uh 1636. aslce in my name*. It is certaine that from the be- 
 ginning none were heard which did pray,laue only- 
 tor the mediatours fake. For this cauie theLorde 
 appointed in the lawe that the Prieft alone fhoulde 
 enter into thefanc"tuarie,and carrie vpon his moul- 
 ders the names of the Ti ibes of lfrael: to this ende 
 The glortc of aua ii c d tne f a criiice,that the praiers might be eita- 
 didmorephin- blifhed : Being holpen by thefe rudiments they em- 
 lie appeare by braced the Mediatour , whofe glorie notwith- 
 theafcentionof ffonding did more clearclie ihinc by his afcenti- 
 Chiift. on# 
 
 19 Furthermore, forafmuch as hee is the onely 
 way to God, there is nothing left for thofe which 
 turne afide. in the throne of God befides anger, 
 iudgement and terror. 
 
 Ob'teft. The faints haue their intei ceffions left 
 them, whereby they doe mutuallie commende the 
 ^ fafetie one of another*. 
 
 jin. They bee fuch as depend vpon that only^b 
 The interceffi- far of is it that they anie whit diminifli it. 
 on ofthc fainfts a0 ob % Chrift is the mediatour of redemption: 
 
 and 
 
CALVINS INSTITVTIONS. lin.j. 2 iy 
 
 and the faithfiillofintercciTion. 
 
 yln* As if Chrift hauing performed the media- 
 torfhip which Jafteth only for a timc,bath turned o- . 
 ucr the eternall mediatorihip which neuer {hall 
 haucend vnto his feruants. The fcripture faith o- \>°£\ x * 
 therwifc,if anie man fin, we hauc an aduocate with t /^ a " 1 ' 
 the father lefus Chrift*. 
 
 zi As touching the Saints who being dead in the Thc ; nrerccfl -~ 
 flefh doe hue in Chrift, if we attribute anie prayer of the dead. 
 to them , let vs not dreamc that they haue any 
 other way to intreat God but Chrift. Therefore the 
 fcripture callcth vs backe vnto Chrift alone, who is 
 the onely way to the father*. Hce is our mouth by ^ , 6% 
 which weipeake to the fathenour eie wherewith we 
 fee the fathenour right hand whereby we offer our 
 felues to the father. 
 
 ix But follie is gone fo farre,that we hauehecre 
 the nature of fuperftition expreifed, which after it 
 harh once gotten the head,maketh no end of wan- 
 tonnelTe . For vnto the incerceffion of Saints was 
 added the particular procuration of euerie one,& 
 accordingto the diuerfitie of bufincffe,fometimes 
 one, r ometimes another was called vpon,to be ad- 
 uocate: then euerie man had his feuerall Saint, to Safcgardiog 
 whofe tuition they committed themfelues as to the G °d». 
 tuition of fafegarding Gods. 
 
 »3 ObieEt. The praiers of the faithful] are car- 
 ried by the handes of Angeiles into the fight of 
 God. 
 
 An. The Angels are appointed to take charge of Heb.x.iA. 
 our fafetie*,not dead men. "P/a^i i^fr 
 
 Obitft. IfMofcs and Samuel (hall flande before 34.8. 
 me,my fouleis not toward this people* : therelorc er 2 S' lt 
 the dead make interceflion for vs. 
 
 An. But feeing it appeareth thereby that they 
 
uS 
 
 AN ABRIDGEMENT OF 
 
 praied not for the people, it is then concluded tha t 
 the dead doe not pray at abYBut the Lord doth on- 
 ly pronounce that he will not fparc the wickedncfle 
 of the people,akhough they hadlomcMofesor Sa- 
 muell,at whole praiers and interceflion he became 
 fo mcrcifull. 
 
 24 ^ueft. Shall we then take from them alprai- 
 er and deflreof godlinefle, who during their whole 
 life did breath out nothingbutgodlinesandloue? 
 
 jin. They long for with an vnmoueable will the 
 kingdome of God, which confifteth no ltfle in the 
 defttuttionof the wicked then in the faluationof 
 the godlie. 
 
 ObiecJ. Thofe men which liue vpon earth do one 
 commend another to God by their praiers. 
 
 jin. This duetie ferueth to nourilhe loue among 
 Why th° ie them, when as they doe as it were deuide their ne- 
 pray oneVor celllties among themfelues, and mutuallie take vp- 
 on them the fame. And this they doe according to 
 the commandement ofthe Lord, neither doe they 
 want a promife: which two things are alwaies chief 
 in praier. 
 
 Ob. It cannot be but that they muft retaine the 
 famelouc toward vs,as they are ioyned with vs in 
 one faith. 
 
 *An t Yet who hath reuealedthat theyhaue fo 
 long eares,as to reach to our voices? and that they 
 haue eiesfo quick of fight,which watch to fee wher- 
 ofweftandinneed? 
 
 Ob. They behold & looke downe from abouc vpo 
 mens affaires,in thebrightnes of the countenance 
 of God caftinghis beames vpon them,a sin amyr- 
 rour. 
 
 An. That can be confirmed by no teftimonie of 
 fcripture, 
 
 j j Obkcl* 
 
 another. 
 
 The Saintes 
 neither hearc 
 nor fee what 
 wc doe. 
 
CALVINS INSTITVTIONS. tiB.j. ** 9 
 
 2f Obietf. Iacob requefteth to haue his name & The callin» 
 the name of his fathers Abraham and lfaach to be vpon a name 
 caJJed vpon ouer his pofteritie. ° ucr a jjy c mM 
 
 An. He praieth that he may fend the fucceflion ettA tl6 ' 
 ofthecouenantvnto his pofteritie:& that they may 
 be called the children of Abraham lfaach, & Iacob. 
 
 Ob. Ifaias afrumeth that the name of the men 
 is called vpon ouer the woman*. J/m.i 
 
 An, When as they count the" for their husbands 
 vnder whofe faith and tuition they hue. 
 
 Obiecf. God is befought to haue mercic vpon the o,/- , . 
 people for Damds fake. 
 
 An. There is refped had rather of the couenant 
 then of the man,vnder a figure the onlie intercefll- 
 on of Chrift is auouched. 
 
 z6 ObitB. Wee reade often that the praiers of 
 Saints were heard*. yfc£ir.$, 
 
 An, Therefore let vs alfo pray as they did 3 and 
 we fhallbe heard as they were. 
 
 27 Let this be the fumme, feeing that the fcrip- 
 
 turc commendeth this vnto vs,as a principall point I 
 
 intheworfhipof God,thatwecallvpponhim, our Theconclu- 
 praiers canocbe directed vnto others without ma- fion * 
 nifeftfacriledge* : Againe,for as much as God will 
 bee called vppononelie in faith : anddoethcom- z 
 
 maunde that ourpraiers bee formed according to P/al.44.2*. 
 the rule of his worde. Finallie, feeing that faith 
 hauing her foundation in the worde is the mo- , 
 
 ther of praicr: fo foone as wee turne afide from the 
 wordjOur praiers muft needes bee corrupt. As tou- 
 ching the office of interccfTi6,it is proper to Chrift. 2 Kindc$ of 
 
 28 And although praierbereftrained vnto wi- prayer, 
 fhes and petitions, yet there is fo great aliance be- 
 tween petition &thakfgiuing,that they may fitlie be .. 
 comprehended vnder ondname.ln asking we craue l Pct " ion 
 
130 hS ABRIDGEMENT OF 
 
 as well thofe things which ferue to fct forth his gJo- 
 rie,asthofe which are profitable and ferue to our - 
 owne vfc. Ingiuingthankes wefet foorthandextoll 
 his benefits toward vs with ducpraife, thanking his 
 liberalitic for all thofc good things which come vn- 
 to vs. Let both bee vfed in the Churchc continual- 
 •Sar[c yCr fc c / cc i n gnecefliiie vrgeth vs,Sathan licthinwaite, 
 we are ouerwhclmed with flnncs, and the hande or 
 God is open to doe good : Moreouer it is both com- 
 maundcd,& alfo the vfe of other good things with- 
 out praifeis hurtfull. 
 
 29 This continuance of praier, though it princi- 
 pally concerne euerie mans priuate praiers, yet it 
 doth fomewhat appertaine vnro the publike praicrs 
 of the Church alfo:and it is expedient that we haue 
 hourcs appointed for them.We muft flie vaine bab- 
 ling and alfo vaine glorie*: wee muft fceke lome fe- 
 cret place.Yet we may pray in allplaces,&notneg- 
 led: publik or priuate praier s ,but alwaies ioine both 
 together. And let vs efpeciallie note this,that praier 
 muiftproceede from the inwardc affection of the 
 heart. 
 
 30 Now as the Lord in his word commaundeth 
 the faithfulho make publike praiers, fo there muft 
 like wife be publikc Churches aftignedwherin they 
 may haue the famerfor the Lord hath promifed that 
 he will doc whatfoeuer two or three gathered toge- 
 ther in hisname ihalaske*. 
 
 3 1 Againe, it appeareth moft euidentlie hereby 
 that neither the voice, nor finging are any thing 
 worthjvnlefTe they proceed from the deep affeclio 
 of the heart. Nay rather they prouoke his wrath a- 
 gainft vs,if they come only from the lips and throte; 
 forafmuch as that is to abufe his holie name, and to 
 mocke his maieftie *. Wc commend the voice and 
 
 finging 
 
 a Thankefgi- 
 uinge 
 
 VVhypcrfcue 
 
 ranee 
 
 isneceflarie 
 
 We muft 
 apointhoures 
 for prayer 
 
 \ Cor. 14.40, 
 Mat.6.7. 
 
 The vfe of 
 Churches 
 
 &f4*.l8.2». 
 
 Siriginge. 
 The voce. 
 
 «r 39.13. 
 
CALVINS INSTITVTI ONS. lib.j. iji 
 finging as helps of praier,inafmuch as they accom- 
 panie the pure affe&ion of the mind. 
 
 32 Theriteoffinginginchurches,wasnotonlie Thcriteof 
 
 mod ancient,butit was alfo vfed of the Apoftles*. fmgingehath 
 
 And furcly if finging be tempered after that grauity b,n oHon & c 
 
 u ul b i_ 1 r l c /- j j a 1 • continuance, 
 
 which becommeth the light of God and Angcls,it 
 
 doth both win fauour and dignitie to holie actions, 
 
 and alio it is of great force to ftirrcvp ourmindes 
 
 vnto the true ftudie ofprayingrnotwithftandine we \ c ° r I4#1 ** 
 
 ni 1 1 Co J 2.16. 
 
 mult beware that our eares bee not more attenuue a 
 to marke the note,then our minds s to the fpirituall 
 meaning of the words. 
 
 $1 Whereby it is euident like wife, that publike 
 praiers muft be made not in a ftrange language, but To pray in a^" 
 in a como kind offpcech:for as much as they ought Grange tounge. 
 to be made for the edifiyng of all the whole church 
 to the which there commeth noprcflte at all by a 2Ccr.14.16. 
 found not vndcrftood*. Thefecretc muttering, of 
 Hanna,do:h fhew that the tongue is not neceharie lSam * u *i* 
 for priuate praiers*. 
 
 34 Now we muftlcarnea more certaine way & T , . , 
 forme ofpraier:namely,that which the father hath p rayer . 
 deliuercd to vs by his bcloued ibnne*:wher we may Jd.at,6.?. 
 know his infinite goodnes. For he hath prefcribed a Luke.ua. 
 forme, wherein nee h3th fee before vs as in a table 
 whatfoeuerislawfullforvstoaskeofhim,whatfoe- 
 uer is profitable for vs , and whatfoeuer wee haue 
 need to aske. 
 
 3? And this rule is fetdowne in fixe petitions: The dhn'fio in- 
 die former three are peculbrlie appointed for the to 6 petitions, 
 gloric of God,without refpect of our owne profite. 
 The other thrce,haue care of vs, and arc'propcrlic 
 appointed for asking thoie thinges which are for 
 ourvfe. Nowletvstake inhandthc expofirionof 
 the prayer it felfc. 
 
»jt AN ABRIDGEMENT OF 
 
 Our father which ant in heauen. 
 
 Father. 3^ When wee call him father, wee alledge the 
 
 name of Chrift the mcchatour. For with what bold- 
 neifecoulde any man call God,father, vnkfTewee 
 
 lob.i 12. wereadoptcdinChnfttobethechildrenofgrace*? 
 
 i loh.$.L By this fweetneife of the word,he deiiucreth ys fro 
 
 al doubting, feeing there is no where to be found a 
 greater afFe ftion ofioue then that of- a father. Hec 
 
 Itf 4$ AS. wil neuer forget vs*,Therfore we ought not to feek 
 helpe anie where els but there, vnhflc wee 1 cproch 
 him with pouertie or cruekic. 
 a 57 Furthermore, letvsknoweforafuretic,that 
 
 *£«..,», finncs cannot hinder, but that he will rcceiue&bc 
 
 Lw.15.20. benefkiall torhofe which fubmit them fclues and 
 crsue pardon*. 
 
 38 Laftlie of all when we call him ours in com- 
 mence are thereby taught howc great afFc&ion of 
 
 Our- brotheriye loue ought to bee among vs 3 who are 
 
 formes togeather with iuche a father, by the fame 
 right ol'freejibcralitie . And let vs pray for air,but 
 
 E '/7.1.24. chiefly for thefc which ar of the houlhold of faith*. 
 
 GaU.io. 10. ^ y yj c ma y p ra y cfpeciallie both for our felucs, 
 and alfo for ccrtaine others ,yet fo that our minde 
 
 Speriall prayer depart not from the beholding the comminaltie. 
 
 1 \ryr^° *- ' ' ^ When we fay that he is in heauen, we fignifie 
 
 that he is not kept in fome one country,becaufe the 
 
 * t heauen of heauens do not contcine him*,but that 
 
 Which artin heeisiprcad abroad throughout all ? thatwhen wee 
 
 1 C Ki» S.i7 ^ ce ^ ' n ' n1 we ma y ^ e h fted vp aboue all fenfe of bo- 
 
 Je.tio.i. dieandfoule. Secorwilie he is let aboue allchange 
 
 2. and corruption. Finalhcjic comprchendeth allthe 
 
 3 whole world,andgoucrncth it by his powcr.Whcr- 
 
 fore this is as muche as if hee had been faid to be of 
 
 infinite greatnes,or highnes,of an incoprehcnfible 
 
 eflence,of infinite power, ofeternallimmortalitie. 
 
 Hallowed 
 
CALVINS INSTITVTIONS. Lib. J. 2jj 
 Hallowed be thy name. 
 
 41 Thefiniimeofthefiiftpetition,is,thatwcdc- Thefirfl 
 fire that God mayhaue the honour whereofhe is petition. 
 worthy jthat men may neucr fpeake or think of him 
 without great reuerence-.againfr which profaning is 
 
 fct. By Namc.,wc meane his power,goodneflc,wife- 
 domc,riglueoufncfle,mercy,trutb,which cary vsto 
 wonder at him,&prouoke vs to fct forth his praiie. 
 Therfore we defirc that that name may be ian&i- 
 fied,and that God will dcliuci -chat holy name from Ha u 0WC(i 
 all reproch and contempt, yea that he will bring all 
 mankind vnder his rcuc; ence: and that all vngod- 
 lineffe may beabolithed. 
 
 Let thy kingiomc came. 
 
 42 The kingdomc of God haih two partes \ one 2 
 that God will reform all the wicked lulls of the flefn Theparres of 
 by the power of his Spirke. Secondly that he will thehngdorne 
 frame all our fenfes voto the obedience of his go- ° ° " 
 uernment: that he will defend e his children, and 
 
 breake the jndeuorsof the wicked. That doth he by 
 the efficacie of his word,which is called his fcepter. 
 Therefore we craue that he will increafe the num- 
 ber of the faithfull , and increafetheir bleflinges, 
 and alio multiplie them, that he willraignein ys 
 by his Spirite: that by this meanes the filth ofvi- 
 ces bemu; driuen away , perfect integtitie may flou- 
 rimvntilkhe laft commingofChriir. This prayer 
 doth pull vs backe fro the corruptions of the world: 
 it kindleth a deiire to moi tific the fiefli ; it teacheth 
 vs tobeare the croffe rforafmuch as God v.iUhaue 
 his kingdome enlarged by this meanes. 
 
 Thy will be done. r - 
 
 45 We fpeake not in this place of the fecret will The third, 
 of God,wherby God doth goucrns all things,& ap- The will of 
 point them to their ende: but of that which is made God is double 
 
3$4 AN ABRIDGEMENT OF 
 
 knowen'to vsby the Scriptures,wherto willing obe- 
 dience doth aunfwere . And therefore the heauen 
 and earth are expreflfelie compared togither.Ther- 
 forc we are commaunded to defire , that like as no- 
 thing is done in heauen, but according to the com- 
 mand emsnt of God, and the Angelles are meekel/ 
 framed vnto all righteoufnefie : fo the earth may be 
 brought vnder fuch goucrnment, as ftubburnncflc 
 andfrowardnefTe being extinguilhed. 
 
 Geue vs this day our doyly bread. 
 Thefccond ** The fecond part followeth now, wherein we 
 
 part . defcend to our owne profit. By this we aske in gc- 
 
 The4peucioa ncrall of God, all thinges which the vfe of the 
 bodie needeth,vndcr the elements of this worldrwc 
 commit our felues to his keeping and prouidence, 
 Bread that he may fcede,fofter & faue vs . This is no light 
 
 £**' exercifc of faith. We aske breade , that we may be 
 
 ay * contented with that portio which God giueth. Wc 
 
 call it ours in refpeft of the gift : and daily, that the 
 immoderate defire of tranfitorie things may be bri- 
 dled in vs 
 
 Forgeue vs our iebtes. 
 45 In this and the next , Chrift hath briefly co- 
 Thentc. prehended what focuer makethfor theheauenlie 
 
 life. Like as the fpirituall couenant confifteth onely 
 vponthefe two members , which couenaunt God 
 hath made for the faluation of his Church, I will 
 W: ite my lawes in their hartes , and I will be merci- 
 Ier.it. i i.&.n full to their iniquitie*. He calleth finnes debtcs,be- 
 caufe we owe the punifhment therof,neither could 
 debts' * rC we ty ame meanes ma ^ e fatisfaftion , vnlcffe wee 
 mould be difcharged by this remiflion , and we de- 
 fire to haue this remnTion, as wee forgiue our 
 RemKfion con- debters : that is , as wee fpare all men , and par- 
 ditionali don all men , by whomc foeuer we haue bin hurt 
 
 in 
 
CALVINS INSTITVTIONS. Lib. J. ijj * 
 
 s n a thing, either by decde or word. Therefore vn~ 
 *cffc weforgiue weirial not be forgiue.And yer ther 
 is no merit in our rcmifTion, but the Lord meant by 
 chis menncs to help the weaknclfc of our faith, that 
 it in ay be not a cauie , but a figne of our debt which 
 is forgiucn vs. 
 
 Jlnd IcAiic vj not &c. 
 46 Becaufc wehaue a continuallcombate, W e lxCf 
 defircto befumifhed with weapons , and to be ay- 
 
 ded, thatwe may be able to set the vicfcorie. And ». »■_ 
 
 nowe there be manic formes of temptations, For c- arc manifeft. 
 «en the euiil demes of the mindc which prouoke vs j 
 
 to tranfgrefle the Law,which either concupifccnce 
 putteth into our mindes , or the deuill doth rayfe, 
 are temptations : and thofcthinges which of their 
 ownc nature are not cuifl, are notwithftandinge 
 through thefubulrie of Sathan made temptations, * 
 
 to drawe vs from God. And they arc cither on the * 
 
 right hand, as richefie , power, honour , &c. or on * 
 
 the lefte, as poucrtie, contempt, afflictions, &c. 
 through the fwectneffe wherof we are either drun- 
 ken , or elfe we are offended with their bitternefle, 
 and focaft from vs our hope. And we lay that God 
 leadeth into temptation when he giuethoucrthe How god doth 
 reprobate whom he hath depriued of his Spirit , to Jcaci inro 
 become the bondflaues of Sathan : which is afure tcn 'P ution - 
 teflimonie and token of his vengeance. 
 
 For thine U the lyngdowe. 
 47 Furthermore this is the found reft of our faith, 
 to wit, that the kingdome is Gods, and the power 
 and theglorieforeuer.Amenis added, whereby is 
 cxprefTed the cameftneffe of our defire to obtaine 
 thofe things which we hatie asked of God. 
 
 48 We haue what foeuer we ought to aske of 
 God taught vs by Chrift, whome the Father hath v^ff.17.5. 
 
1 »3* AN ABRIDGEMENT OF 
 
 Mxt.\f $. appointed to be our teacher*, and who is his eter- 
 * Ufxi.% nail wifedome*. Therefore this prayer ismoft per- 
 1 feci, wherto we muft adde nothing , or from which 
 
 1 3 we muft take nothing. For herein is contained that 
 which is acceptable to God: which is ncceflTarie for 
 ys: and which he wiiigiuc vs. 
 WemufVadde 49 And yet we are not tyed to the words, or fil- 
 nochmge. lables,butarc taught that no man may aske anieo- 
 ther thing, then that which is fummaiiiy contained 
 in this prayer. 
 
 ?o And although we ought alwayes to figh & to 
 pray without ceafing lifting vp our minds vnto God 
 yet forafmuch as our wcakeneffe is fuch , as that it 
 hath ncede to be holpen with manie helps,let euery 
 man appoint him felfecertainehoures for exercile 
 fake, which let him not omit without prayer. And 
 let be farre from vs all fupcrflititious obferuing of 
 time and places. 
 JrSh ceruinde * x If n^uingour minds framed to this obediece, 
 wefufFer our felues to be goucrned by the lawes of 
 Godsprouidence, wefnallcafiliclearne to perfe- 
 uere in prayer , and with longing defires patiently 
 to waite for the Lordrbeing alfo fure that though he 
 appeare nor, yet is he alwayes prefent with vs , and 
 that in his time he will declare , that he hearde our 
 prayers j which in mens fight fecmed to be negle- 
 ded. 
 
 5"z But and if at length after long way tinge our 
 
 fenle do not perceauc what good we haue done by 
 
 We haue al- praying, yet our faith fh all a flu revs, that we haue 
 
 wayesthat obtained that which was expedient, feing that the 
 
 which», expe- Lorddoth fo oftcn and fo fureIy l)romifc that hc 
 
 Iob./.i$. will naue regard of our troubles * , after that they 
 
 be oncelayeddowne in his bofomc. And by this 
 raeanes he ihal bring to palfe that we (hall in pouer-» 
 
 tic 
 
CALVINS INSTITVTIONS. In, j. -37 
 tic abundancc,and in affiiclion,confolation. 
 
 Chap. xxi. 
 of the eternal! eUEiion xthtrcby God hath appointed 
 fome to faluation t andfome to dejimftiov. 
 
 I A Nd novvc wheras the coucnant of life is not 
 .^preached m like fort among all me, &wher- 
 as it taketh not like place, either equally, or perpe- 
 tually among thofe to who it is preached: the depth The depth of 
 of thewonderfulliudgemcnt of God doth therein G odsiud§c 
 Ihew it felf. For vndoubtcdly this diuerfitie ferueth mcnc * 
 the free choice ofGodseternallekclion. Whereas 
 ialuation is oflfred to fome: & Icmc arc kept fro hea- 
 ring the fame: by this we hauc three molt fwectc ^-" a ^ c " 
 fruits. Firft that we hauefaluationby the mere libe- C in * tlon " 
 ralitie of God. Which is a great argument to per- 
 fwade vs both to thankefgiuing,& alio to humilitic. 
 Secondly we (hold ftraight way perifh amidfi; fo ma- 
 ny ccrh&s of testations jVnlefTit were lurely confir- 
 medynto vs,thatweareinthehandof God.Laftof ^ $ 
 all we fee that the bold curiofitie of me muft be bri- Cur i° u s men 
 dledjleft they enter into a maze, whereof they {hall 
 find no ende , and that they may follow the wordc 
 without which they lhallalwayes go aftray. 
 
 2 We arc come into the way of faith faith Au- 
 guftinc*,let vs hold the fame ftcdfailly.it will bring ^ug.HomiUm 
 vs vnco the kings chamber, wherein all the treafurs ^.3$. 
 
 of knowledge and wifedomc are hid. 
 
 3 Ob'tecl. The mention of prcdeftination'muft T*«e mention 
 be buried as an hard and dangerous matter. ofprcdeftina. 
 
 ^». That is to repiouc the Spirit , & to backbite [j® bilie? t6 
 him,who hath reuealedthofe things in word,which 
 were profitable to be fupprefied. 
 
 Obiefi. It is the glory of God to coccalc a word*. 
 
Thus 19.19 
 
 Thingcstobc 
 auoyded. 
 I 
 
 GenMLiu 
 
 What fore 
 foiowledgcis. 
 
 Prcdc&nation 
 
 Generall 
 elc&ion. 
 
 Pamculer 
 «£•47.20. 
 
 238 AN ABRIDGEMENT OF 
 
 jin. Sccretcs/aich Mofes belong to our God 3 b«t 
 he hath rcueakd thefc things to vs and to our chil- 
 dren*. 
 
 4 Obieft. All this whole difputation is daunge- 
 rous for godly mindes , becaule it is an cnemie to 
 exhortations, it ihaketh faith^it troubleth the hare 
 itfelfe. 
 
 jin. Let vs not fcarch out the thinges which the 
 Lord hath left hidden , let vs not neglect the things 
 which he hath brought to light: left on the one fide 
 we be condemned for too much curiofitie, on the 
 other for too great vnthankfulneflc. But let vs fafe- 
 ly follow the Scripture, which goeth ftoupingly as 
 with a motherly pafe, left it forfake our weake- 
 ned*. 
 
 ? ObkEi, Foreknowledge is thecaufe ofpre- 
 deftination. 
 
 An. The one is wrongfully made fubiect to the 
 other.When we attribute foreknowledge toGod, 
 our meaning is that alkhinges haue alwayesbene 
 vn<fer his ey es, and in his fight, as prefenr. And we 
 call predeftination the eternall decree of God, 
 whereby he determined with him felfe , what he 
 would haue to become of euerie man. For men arc 
 not created to like eftate : but for fome eternall life: 
 and for fome eternall death, is appointed. Where- 
 by his free election is made manifeft, feeing it licth 
 in his will, what {hall be the eftate of euery nation. 
 Whereof God fhewed a token in the whole iffue of 
 Abraham*. 
 
 6 There is alfo a certaine fpcciall election, 
 wherein appeareth more plainly the grace of God, 
 feeing that of the fame ftocke of Abraham God re- 
 jected fome , as lfmael, Efau : and at length al- 
 moftallthe tenne tribes of Uracil : he fhewethrhat 
 
 he 
 
CALVINS INSTITVTIONS. Lib. j. 239 
 he retaineth others among his children , in noun- 
 (hing them in the Church. 
 
 7 Q? e ft* Why is not the general electio of one 
 people alwayes fure and certaine? 
 
 j9n. Becaufe God doeth n$t ftraight way geue 
 thofe the Spirit of regeneration with whom he ma- 
 keth acouenantjby the power of which Spirit they 
 may continue vntilltheendinthefamecouenant. • 
 The fumme tendeth to this end , that; God in his e- 
 ternall and vnchangeable counleli hath appointed, 
 whome he would in time to come take to laluation: 
 and whom againe he would adiudgc to deftruction. I 
 
 Which counleli as touching the elect is grounded in 
 his free mcrcie. And as for thofe which he appoin- 1 
 
 teth to damnation , the entrie of Jifc is {hut before Two tc/Hmo- 
 them, by his iuft , but yet by his incomprehcnfible nics °f<lcfiioa 
 iudgement. In the elect is calling, which iuftificatio 
 doth followe(being two tefhmonies of election) yh- 
 till they come to glorie.But by excluding the repro- 
 bate either from the knowledge of his name, or fro 
 thefanctificationofhis Spirit , he declarcth whac 
 maner iudgement is prepared for them. 
 
 Chap. xxir. 
 
 The confimation of this doctrine by ttftim 
 
 nt'. nies of Scripture. 
 
 OhieSi. 
 X A S God forfeeth that euerie mans merits (hal 
 x\be,fo he diftinguifheth betwecne men.Ther- 
 forc whom he knoweth before not to be vnworthie 
 of his grace, them he adopteth to be his children:& Of thefore 
 looke whofe natures hefeeth will be bent vnto wic- knowlcdgcof 
 kednefTe,them he giueth oner vnto the damnation mcritt 
 of death. 
 
€j>b.i .4. 
 
 T.Tim.%$. 
 
 Election is the 
 caufcuf good 
 woikes. 
 
 Whence holy- 
 ncs comcth. 
 Eph.u$. 
 
 Examples 
 Gen.5l.19 
 
 The force of 
 the firft birth. 
 
 240 AN ABRIDGEMENT QV 
 
 jin. That is filthily to darken election by putting 
 in the veils of roreknowledg. Surely when Paul tea- 
 cheth that we were tied in Chriit before the crea- 
 tion of the world, he taketh away all refpect of our 
 worthinefTc. 
 
 z Obiecf That appertained vnto the age wherin 
 the Gofpellwasfii ft preached. 
 
 An. This is lb filthie an muention that it needeth 
 none anfwer. 
 
 3 He hath called vs/aith Paulc*, with an holic 
 calling,not according to our works ,but according 
 to his purpofc, and the grace which was giuen vs by 
 Chriftjbefore the word began. Therfore he did noc 
 forefce vs to be holie,but he hath chofen vs that we 
 might be hohe. 
 
 Ob.ett. Godrcpaycththe grace of cledion to me- 
 rits going before 3 notwithftanding he graunteth it 
 for thofe which are to come. 
 
 jin. Holinefle is dcriued from election as from 
 his caufe*,and not on the contrarie. 
 
 4 Therfore faith the Lord*,Iacob haue I foued 
 but Efau haue I hated, lfforeknowledge were of any 
 importance in this difference of the brethren, it 
 mold be out of feafonto make mention of the time, 
 feing they were not yet borne. 
 
 5 So meeting limaell, he chofeth lfaach. Set- 
 ting afide Manafies , he doeth more honour E- 
 pbraim*. 
 
 6 ObieSi. We muft not determine of the fummc 
 of the life to come by thefe inferiour & fmall bene- 
 fits: that he which hath bin aduaunced vnto the ho- 
 nor of the firft birthjfhould therfore bereckenedto 
 be adopted vnto the inheritance of heaucn. 
 
 An. The Apcftle was not decerned , neither did 
 abufe the Scriptunbut he faw that God ment to de- 
 clare 
 
CALVINS INSTITVTIONS. L1B3. 241 
 
 clare by an earthly figne the fpirituall elc&ion of 
 Iacob, which otherwife lay hid in his inacccfTiblc 
 throne. Like as the pledge of the heauenly habita- 
 tion was annexed to the land of Chanaan. 
 
 Obitft. God forcfeeth all thinges which he doth 
 not. 
 
 An. Seing Peter faith in Luke* , that Chrift was Aci.i.it 
 by the determinate counfcll and foreknowledge of 
 God appointed to death , he doeth not bring in 
 God as a beholder , but as the authour of falua- 
 tion. 9 
 
 7 ObieEt. He reckeneth Iudas among the elect, How T . 
 whereas he was a deuill. was atmwigc 
 
 An. This is referred vnto his Apoftolicall office, the deft. 
 which though it were an excellent myrrour of the 
 fauour of God,yet it doth net containe in it hope of 
 eternall faluation. 
 
 8 ObieBi Ambrofe , Origene , Hierome 
 thought that God doth diitribute his grace among 
 men, as he forefeeth that euerie man will vfc it 
 well. 
 
 An And Auguftinealfowas of that mind*, but Jjjjt?* 
 when he had better profited in the knowledge of ™' IU 
 the Scripture , he did not onely call it backe as eui- 
 dentlyialfe , but did ftrongly confute it writing a- 
 gainft the Pelagians. 
 
 o Obiefi. The foreknowledge of merits is not 
 indeed the caufe of predeftination on the behalfe of 
 the act of predefhnating : but on our behalfe it may 
 after a fort be fo called: namely according to the Tkm&tafu*. 
 particular eilimation of predeftination. &- Tra ^S 
 
 An. On the other fide when the Lorde will haue §%*/*'* h , 
 vs behold nothing in elcdion,but mcere goodnefle, f cfdthc" 
 if anie man defirc to fee anie more there, it fhallbc caufc of 
 a difordcrcd greedinefle. eleftioa. 
 
 R 
 
540 AN AKKlDOfcMhNl OV 
 
 Obiecf. Glorie is predeftinate for the cleft after 
 
 a fort,according to their deferts:bccaufc God doth 
 
 predeftinate grace to them whereby they may de- 
 
 ferue glorie. 
 
 . . A». Yea prcdeftinationvnto grace ferueth the 
 
 is ? Siehind- 0n c * e &i° n of God,& is as it were her handmaid. For 
 
 maid oi grace is predeftinate for them to whom the poflef. 
 
 «kdion. Son of glorie is long time afligned : becaufe the 
 
 Lord bringeth bis children to iuftification from c- 
 
 kclion. 
 
 20 Obieft. Godmouldbecontrarictohimfelfe, 
 if he inuite all men generally to come to him , & do 
 only admit a fewe whom he hath chofen. 
 
 An. The generalise of the promifes doeth not 
 take away the difference of fpeciall grace. 
 
 Que ft. Howe mail thefe two be reconciled, that 
 all (hould be called vnto repentance & faith by out- 
 ward preaching , and yet the Spirit of repentance 
 and faith mould not be giuen to all? 
 
 An. He which thrcatneth that when it rayneth 
 " ypon one citie,thcre dial be drought vpo another*: 
 he which elfewhere denounceth a famine of do- 
 6trine,doth not bind him felfe with a certaine lawe 
 to call all men alike: and he which forbiddeth Paul 
 to preach the word in Afia , and turning him from 
 Bkhinia drawethhim into Macedonia, doth (hewe 
 that he is at libcrtie to diftribute this treafure to 
 whom he will. 
 
 ObitEi. There is a mutual! confent betwene faith> 
 and the ward. 
 
 An. Namely wherfoeucr faith is. But it is no new 
 thing that the word doth fall among thornes, or in 
 ftony places*: not only becaufe the more part is in- 
 deed ftubburn againft God,but bicaufe allhaue noc 
 eyes and cares. 
 
 jQwe/?.How 
 
CALVTNS~lNSTITVTIONS. Liij. a 4 j 
 
 Queft. How then (hall it agree & hang together, 
 that God doth call thole vnto him>who he knowcth 
 will not come. 
 
 An. Auguftine anfwereth *, Wilt thou difpure ^ _ , 
 with me?woder with me & crie out,0 depth! Let vs Jp^ftSsrAi,' 
 both agree together in fearc left we perifh in error. Epb i.*l ' 
 Morcoucr if election as Paule witnefleth bee the Note, 
 mother of faith^then faith is not generally becaufe 
 election is fpcciall. 
 
 ii Furthermore as Iacobisreceiucdintofauor 
 hauinge as yet deferued nothinge by good workes: 
 SoEfau is hated beingc as yet polluted with no 
 wickedncs.Wherby it appeareth that the foudation 
 of predeftination is not in good works. And to this 
 end are the reprobate rayied vp that the glorie of 
 Godmaybemademanifcft throgh thcm.Thcrfore Tfaeendeof 
 if we canoe allege any rcafon why God vouchfafeth reprobation, 
 hisofmerciejfaueonliebccaufeitpleafethhim that 
 it mould be io: neither {hall we haue anie thing clfe 
 in rcie&ing the other but his will. For as he hath 
 mcrcie on whom he will^ fo he hardneth whom he r v arn . a . • 
 will*. «**M* 
 
 Chap, xxiii. 
 
 ^refutation of the /launders wherewith this doSfrine 
 hath alw ayes bene wrongfully burdened, 
 
 Ohieft. 
 i *y 4 Here is indeed in God election 3 but not rc- 
 X probation. 
 An. Election it felf fhould not ftand vnlcfleit Whom God 
 werefetagainftreprobation.Therfore whom God rcic # ct k 
 pafleth ouer he reie&eth adopting the reft vnto 
 faluation. Whence cometh that faying of Chrift 
 Euene tree which my father hath not planted 3 {hall 
 beplucktvp bytherootes.* Jiat.i$.i}. 
 
»44 AW A B K 1 D U H M fc N T O V 
 
 ObieSi. Goddoeth not altogether reicft thofd 
 Whom in lenitie he fuftereth : but he waiteth to fee 
 whether they will repent or no. 
 
 An. As if Paule doth attribute patience to God, 
 whereby he waiteth for their conuerfion , who he 
 Rom.$»zo. f ait k are mac * e fr for deftru&ion*. * 
 
 Obiect. The vcflels of wrath are layd to be pre- 
 pared to dc{truction,& that God hath prepared the 
 veffels of mercie ,becaufe by this mean cs Paule a£. 
 cribeth to God the praife of faluation, & layeth the 
 blame of perdition vppon thofe who of their owne 
 'fym.s.ii accord do bring it vpon them felues*. 
 
 An. God hardeneth whom he will. Whereupon 
 kfollowcththatthc hidden counfcll of God is the 
 caufe of hardening. 
 
 harden fC % ^^' B ^ what "§ ht is God an S rie with his 
 
 creatures, which haue not offended him before , ia 
 
 anie thing? For to adiudge to deftruction whom he 
 
 will, is more agreable to the luft of a tyrant,then to 
 
 the lawfull fentence of a iudge. 
 
 Thewiilof j„ m Iris a point ofboldwickedneseuen lb much 
 
 office? as to enquire the caufes of Gods will: feingitisthe 
 
 caufe of all things which are,and ought worthely to 
 
 be. Yea it is the only and fole rule of iuftice. 
 
 3 S&efl» Why hath God from the beginning 
 predeftinate fome vnto death, who feing they were 
 not as yet, could not defcruc as yet the iudgemenc 
 of death? 
 
 An. If all thofe be fubieft to the iudgement of 
 M u" *?£"£" deat ^ D y natura ll condition, whom the Lord doeth 
 to deathi " predeftinate vnto death, of what iniquitie of his to- 
 ward them, {hall they com plaine ? feing man is the 
 caufe of his owne damnation? 
 
 4 S>ueft, Were they not predeftinate before by 
 the ordinance of God ynto that corruption , which 
 
 is now 
 
CALVINS INSTITUTIONS. L1B.3. 345 
 is now pretended for the caufe of damnation? 
 
 jin. Iconfeffe indeed that all the children of A- A fimilitude 
 dam are fallen into this miferie of condition,by the 
 will of God. But O man who art thou that difputeft 
 with God ? Hath not the potter power to make of 
 the fame lump one vefiell to honor.and an other to _ 
 diihonor? *"* M ' 
 
 Obietf. The iuftice of God is not fo defended.For 
 it fecmeth that there is nothing elfe faydein this 
 place, but that God hath fuch power as can not be 
 hindered,but that he may do whatfocuer he will. 
 
 An. Godis righteous and hateth iniquitie. But 
 and if we can not comprehend his iudgements, will £ . n - 
 we therefore be fo bold as to difalow them? 
 
 ? I fay with Auguftine,that they are created of 
 God who without doubt he knewc before mould go 
 into defrrudioj&that was fo donebecaufehe wold Faithfull igno- 
 haucitfo.Butwhyhewold,itisnotforvstorcquire ranee is better 
 Becaufe faithful ignorace is better then ra(h know- tr »enrafti 
 ledge*.Paulerefted 5 becaufe^hefoundwondering*.^^ d ^ 
 We learne to fpeake wel,whe we fpcake with God*. ^p ji Ser.20 ' 
 
 6 Que [i. why mould God impute thofe things * Rom. 1 1 . 3 z 
 for finne vnto men , the neceflitie whereof he hath 
 layd vpon them by his predefrination? 
 
 An. God,faith Salomon*,hath made all thinges T?ro.\6,^ 
 for him felfc ,eucn the wicked man for the cuill day. 
 Therfore cuen from their mothers wombe they are 
 borne the children of death, who by their deftru- 
 dion glorifie his name. 
 
 ObieSi. There is no neceflitie layd vpon them by 
 the prouidence of God, but they are rather created 
 of God in that eftate , becaufe he forefawc their 
 wickednefle which was to come. 
 
 An. Life & death are rather anions of Gods wil, 
 then of his foreknowledge , therefore it is in vaino 
 
 R iij 
 
All thingc* 
 
 conac to parte 
 by ordinance. 
 
 An abfurditie. 
 
 The free will 
 of Adam. 
 
 The diftlnclion 
 of i utterance §e 
 v/ill. 
 
 * Lib.6.dc gen 
 ad htteram.cap 
 
 Gen.i 31. 
 The matter of 
 euill is of man 
 
 Acceptingcof 
 
 pcrfons 
 
 *4* AN ABRIDGEMENT OF 
 
 to mouc anic queftion about his foreknowledge, 
 where it is cer tame that ail things come to pafl e ra- 
 ther by ordinance and commandement. 
 
 7 ObieSi. This is not extant in plaine wordes 
 that it was decreed by God,that Adam iliold perifh 
 by his fall. 
 
 An. As if the felfe fame God, who, as the Scrip- 
 ture doth declare doth whatfoeuer he will , crea- 
 ted chenobleft of all his creatures to anvneertaine 
 ende. 
 
 ObitB. He had free will, to fh ape his owne for- 
 tune : and God appointed nothing, but to handle 
 him as he deferued. 
 
 An. Where {hall that omnipotencie of God be 
 then, whereby he gouetneth all things according to 
 his fecrctcounfell, which doth not depend vpona- 
 nie other? 
 
 8 Obietf. The wicked perim, God fuffering,& 
 not willing their deftruclion. 
 
 An But why mould he furFer it fauc only becaufd 
 he will haue it fo? I fay with Auguftine*,that the wil 
 of God is theneccflitie of things : & that that muft 
 needs come to paffb which he (hall wilUike as thofc 
 things {hall truly come to pafTe which he hath fore- 
 fcene. The caufe of euill is in man, becaufe thofc 
 things which God made were verie good*. 
 
 o For though man was created by the cternall 
 prouidence of God,to that calamine whereto he is 
 fubied, yet he tooke the matter thereof ofbimfelfc, 
 and not of God, becaufe he isfo loft by none other 
 meanes fauc onely becaufe he is degenerate from 
 the pure creation of God, vnto corrupt wickednes. 
 
 10 ObieEl. There mould be then accepting of 
 perfons with God, which the Scripture doth euery 
 where denic : therefore cither the Scripture is con- 
 trary 
 
CALVINS INSTITVTIONS. Ln.j, a 47 
 frarie to it fclfe, or elfe there is relpecl: of mcritcs in 
 «he election of God. 
 
 j4n. In that God chufeth one man & rcfufeth an 
 ©thcr,that doth not come fro the refpect of ma, but 
 fro his mercy alone,for which it ought to be free to 
 vttcr & (hew it felfe when and fo often as he will. 
 
 1 1 Obietf. If God find all men guiltie let him pu- 
 ni(h all alike : if guiltleife , let him withold the rigor 
 of his iudgementfrom all. 
 
 jin. All are guiltie : but the mercie of God relee- 
 ueth andfuccourcth certaine. 
 
 Obie&. Letitfuccourall. 
 
 An. It is meet that by puniming he likewife mew Note, 
 himfelfetobe a iuft iudge. In giuing to fomethat Gracegcucth 
 which they do not deferue , he declareth his free wlthouc mcric - 
 grace : in not giuing it to all , he declareth what all 
 deferue. 
 
 iz ObieSl. By this meanes all defire of well do- 
 ing fallcth flat to the ground. For if God hauede- Prcdeftination 
 creed faluation, he will bring vsvnto it in his time: oth n ° ttakc 
 if he haue appointed death, we mold in yaine ftriue defireof well 
 againft it. doinge. 
 
 An ButPaule faith, that we arechofen to this 
 end,that we may leade anholy &vnblamcable life*. E ^«M« 
 If holinelTe of life be the end of election,it ought ra- 
 ther to awake vs to thinkc thereupon ioyfully,then 
 to feme to be a cloake for fluggiflmeflc. 
 
 13 Obieci. Such doctrine ouerthroweth all ex- 
 hortations to liuc godlily. 
 
 An. Paulewasanopenandloudcproclaimerof 
 election*: was he therefore cold in admoniming & ^ .'•* ** 
 exhorting? Chriftcommandethtobelceueinhim: 
 and yet he faith, No man can come vnto me,but he 
 to whom it fhallbe geuen of my Father*. Therfore lob.e.Cu 
 we muft preach godlineffe , that God may be wor- 
 
 R iiij 
 
Rom.%.26. 
 
 Calling is free, 
 
 * 4 8 AN ABRIDGEMENT OF 
 
 aright, and likewife predeftination , that he which 
 hath cares to hcare of the grace of God may gloric 
 in God and not in him felfe. 
 
 14 Notwithftadinglct offence be auoyded wife- 
 ly, fo much as may be. For it is neceffarie that thofe 
 things which are fpoken truely , bcalfo fpokenap- 
 pertinentlie. 
 
 Chap, xxiiii. 
 That eleflion is confirmed by the calling of God 3 & that 
 the reprobate do bring vpen them fe lues the iufi 
 iudgemem whereto they are appointed» 
 
 I A Nd God by his calling doeth make cle&ion 
 
 xxmanifeft. For whom he knewe before, them 
 alfo he hath ordained before, whom he hath ordai- 
 ned; them alfo he called : whom he called them he 
 luftified, that he may in time to come gloririe the*. 
 Such calling is made partly by the preaching of the 
 word of God,partlyby the power of the Spirit,who 
 is called the feale and carneft of the inheritance to 
 come*. 
 
 '■Queft* Why doth he not teach all men,that they 
 may come to Chrift? 
 
 jin. Whome he teacheth them he teachethin 
 mercic: whom he doth not teach,he doth net teach 
 in iudgement, becaufe he hath mercie on whom he 
 will,and hardeneth whom he will*. For his calling 
 is free. 
 
 z And we hauc and fee in the Propher,to whom 
 he offercthhis word*: I am founde of thofe which 
 fought me not: I haue plainely appeared to thofe, 
 which did not aske me. 
 
 3 Obiecl. God giuethvs his Spirit that we may 
 bcleeue. 
 
 An, Wc 
 
CALVINS IS|STITVTJIONS. Lib.). 249 
 
 An. Wee doe not fo make man Gods fellowe la- 
 bourer. 
 
 ObieEi. We muft hang election vpon faith, for it 
 is doubtfull and vneffe&uall,vntill it bee confirmed 
 by faith. 
 
 An. Ele&ion doth not depende vppon faith, but Whence faitfc 
 faith,which we receiue when we be inlightened by comcth. 
 preaching,and the brighrnes of the holie ghoft ma- 
 kech vs not to doubt of our election. 
 
 4 Thereby it commeth to parte that wercmaine whence our 
 ftable againft the greeuous and dangerous tempta- ftabi.Iitie 
 tions wherewith Satan ftiikcth the faithfull,whiles comcth. 
 that difquieting them with doubting of their eJe&i- 
 on,hc doth alio prouoke them to a wicked defire to 
 feeke the fame out of the way. 
 
 $ Therfore if we feek to be furc of our election, Mut.i.if, 
 v/e muft turnc our eies vnto Chrift,in whom alone 
 the foul of the father refteth,and not in our felucs*. 
 
 6 There is alfo another (lay of our election to c- 
 ftablifh our confidence, which wee ioyne with our 
 calling. For whom Chnftreceiueth into the bofom 
 of his church,after he hath illuminate them, them 
 he receiueth into hi* tuition and cuftodie:& whom 
 
 he receiueth,being commuted to him of his father, ^-^37J9« 
 them he keepeth vnto eternall life*. * 17 ' ,I2 * 
 
 Qusfl. Howe mould calling aiTure vs of our ele- ^ 
 ction, feeing manie are called, andfewe chofen*. • ?Cor.io!ii. 
 Alfo let him that ftandeth wcll,takc heede that hee 
 fallnot*. 
 
 . An. Chrifthath deiiuercd vsfr6thatcare,fay- 
 ing,I know my fheepe,and I giue them eternalllife, 
 neither (hall they penfh for euer, neither fhallanie ^* 10 '^" 
 man take them out of mine hands*. 
 
 7 ObieEi. But thofe which feemed to be Chrifts 
 doe oftentimes fall away: and where Chrift affir- 
 
I*b.if>it* 
 
 iCor.xo.i2* 
 
 ErTedsoffecu- 
 «tic. 
 
 Callingcis 
 double. 
 I 
 Vniuerfall. 
 
 z 
 Spcciall. 
 
 Ioh.e.yo. 
 
 How*. 38. 
 
 Grcgorics 
 
 error. 
 
 5j© AM ABRIDGEMENT OF 
 
 mcth that none of all thofe hath perKhed which 
 were giuen him of his father* , hee excepteth the 
 fonne of perdition. 
 
 An. Such did notftickcto Chrift with that affi- 
 ance of heart,wherby the certaintie of our election 
 is confirmed vnto vs.They went out from among vs 
 faith Iohn^but they were not of vs. For if they had 
 been of vs, they would haue tarried with vs*. 
 
 Obieft. Let him that ftandcth well, take heedc 
 leafthcfall*. 
 
 An. Paul dhTwadethfrom the carelefTe and diflb- 
 lute fecuritie of the flefh, which bringeth with it ar- 
 rogancie > extiuguifheth humilitie,and bringeth for-» 
 getfulnefle of grace receiued. 
 
 8 But there is a double kinde of calling, vniuer- 
 faU, whereby God through the outward preaching 
 of the worde, biddeth all men come to him, as well 
 good as euill. And there is alio an other fpecial cat» 
 Eng,whcreof for the moft part hee vouchfafeth the 
 faithfull onlie,when as hee bringeth to pafTe by the 
 inward illumination of the fpirite , that the worde 
 preached doth take roote and fettle in their hearts; 
 andyethedothfometimes make thofe alfo parta- 
 kers thereof, whom hee doth illuminate onlie for a 
 feafon : then afterward he forfaketh them for their 
 vmhankefulnefie , and ftriketh them with greater 
 blindneffe. 
 
 9 That is the reafon for which Chrift faith, that 
 none is pcrimed but the loft childe*. 
 
 ObieB. The Lord faith that hee had chofen him 
 with the Apoftles*. 
 
 An. That is onelic referred vnto his miniftc- 
 rie. 
 
 Obieft. Gregorie faith that wc are certaine one- 
 lie of our calling,and vncertainc of our election. 
 
 An* 
 
CALVINS INSTITUTIONS. L11.3. aji 
 
 Ah. He was decciued,becaufe he hanged cle&i- 
 on vpon the merites of works. 
 
 I o Furthermore, the elect are neither forthwith rhe ^ iaet f c 
 
 Co foone as they are borne, neither all at one time, calling of the 
 gathered into the {heepfold of Chrift by calling,but faichfull. ^ 
 asitfeemeth good to God to diftribute his grace 
 vnto them. And before that time they wander in the 
 common wildernefle, neither do they any whit dif- 
 fer from other men,fauc onlie that they are defen- 
 ded by the fingular mercie of God, that they runnc 
 not headlong into vttcr dcftiu&ion» 
 
 ObieSl. Paul in the time of his Pharizaifmeliucd 
 vnreproueable*. P6.$.j. 
 
 An. I graunt:buthe was not therefore more ac- 
 ceptable to God, then Ariftides , Socrates,thc Cu- 
 rij,&c.whofe integritic is commended. 
 
 ObUEf, Cornelius his almesand praiers were ac- A8.19.U 
 ceptedofGod*. 
 
 An. It appcareth that he was then alreadie illu- How Cornelim 
 minate and rcgenerate,fo that he did want nothing h,s almcs al »d 
 befides the euident reuelation of the Gofpell. Ycc acceptable. 1 * 
 were faith Paul oncedarknes, but nowlightin the Epb.i.iz. * 
 Lord:\valke as the children of light*. * 1 P*M-J 
 
 I I What manner feede of election was there in 
 thofe which wallowed in vnfpeakable wickedncs*? ioh.i.u 
 Whatbud of righteoufnesinRahab thcharlotbc *2%j».zt.i6 
 fore faith*,in Manafl'es*,in theThcefe* ? *-U^5-4*. 
 
 ii Therefore asGod fmifheth the faluation to- 
 ward his elcc"t,whereto he had appointed them in 
 his eternallcounfell , through the force of his cal- 
 ling:fo he hath his iudgemets againft the reprobate, 
 whereby he executeth his counfell concerning the. * 
 
 For fomtimes he depnueth them of power to heare * 
 
 his word:fometiroes he doth make them more blind 
 by the preaching thereof.Of the former wehaue an 
 
An example of 
 wantc of the 
 
 wordc 
 
 Examples of 
 blindnes* 
 
 Cor.4.7. 
 
 Ua?.j|.48. 
 
 ASl.16.x4 
 * Exod.4.11. 
 
 *j» AN ABRIDGEMENT OF 
 
 example in the nations, from which God hyd the 
 wholefome light of his wholefome doctrine about 
 foure thoufandyceres before the coming of Chrifh 
 
 Ob. They were not made partakers of fo great 
 abenefice^ecaufethey were not worthie. 
 
 An. Their pofteritie was neuer a whit more wor- 
 thy,which thing befides experiece the prophet doth 
 plentifullie witneffe*, who reprouing incredulitie, 
 mixed with grofTe blafphemies , doeth notwiths- 
 tanding auouche that there fhoulde a Redeemer 
 come. 
 
 Que (I. Why is it rather giuen to the poftcritie 
 then to their fathers? 
 
 An. He may torment him felfe in vain c, who fee- 
 keth a caufe hcere higher then the vnfearchable 
 counfell of God.Of the other member wee haue ex., 
 amples daily ,& alfo there be manie extant in fcrip- 
 ture: There is a fermon made before an hundred, 
 twentie embrace it, the reft make fmall account of 
 it,or els laugh at it,or loath it. 
 
 Ob. Such diuerfitieproccedethfro their malice, 
 
 An. The nature of the other mould be polTefied 
 with like malice, ynlefle God did rcfourme it by his 
 goodneffe. 
 
 1 3 Que/}. Why doth he giue grace to the one 
 and omit the other? 
 
 .^w.Luke fheweth a caufe of thofe which imbrace 
 the worde:becaufe they are ordeincd to life*: wee 
 haue an example in Lidia the purple feller*. What 
 {hall we then think of the other,faue only that they 
 are velfelles of wrath vnto difhonour ? Such was 
 Pharao * , fuche were the lewes in Chrifte his 
 time*. 
 
 14 Qj* e P' But why doe thefe continue obftinatc 
 when the other are framed to obedience ? 
 
 An. 
 
CALVIMS IrtiTITVTlONS» L11.3. 2;$ 
 
 v/fw. Becaufeas Faul anfwereth 3 theLordraifed 
 them vp from the beginmng 3 that he might (hew his ?&* 9-7* 
 name in all the earth*". 
 
 i j ObieSt. GodwiJI not the death of a firmer, 
 but that he may be conuerted andliue*. Exjcb.^iT/, 
 
 jin. If he will,who {hall let him? but hee will put 
 the penitent in hope of pardon : becaufehe is rea- 
 dic to pardon 3 fo foone as a finnerfli all bee conuer- 
 ted. Therefore he w;ll not his death 3 becaufe he wil * 
 leth repentance. 
 
 QbieSt. God will haue all to be faued. , Ttm.i,^ 
 
 . jin* That is,he hath fhut the way to ialuationa- 
 gainft none order of men. 
 
 ObteEf. God will haue mercy vpon all. 
 
 Jti. I will haue mercie on whom I will haue mcr- 
 cie : and I will ihewe mercie to whom I willfhewe 
 mercie*. Exod.n.jf t 
 
 Obietf. God receiuethalltorepentance^neither 
 will he haue anie toperim. 2 Tet.14, 
 
 *An. But conuerfion is in the hand of God.He gi- 
 uetha flelhieheartbuttoafew*. Ezjcb.tf.it 
 
 ObkB. Turne you vnto me 3 and I will be turned 
 vntoyou*. Zacb.i+ 
 
 An. Nomancommeth vrito God } vnlefTche be . 
 preuented ofhim.Wherupon Icremie faith*,Turn er '* u l 
 mee O Lorde,and Iihallbe turned : for fo foone as 
 thou turnedft me I repented. 
 
 \6 Obietf. If the cafe fo ftandc the promifes of 
 the Gofpel (hall carriebut fmallcredite, whicha- 
 uouchthat Godwilleth that which is contrarie to 
 his dccree,which cannot be broken. 
 
 jin % The gen erall promifes offaluation,doeno- The vninerfal 
 thing difagree with the prcdeftination of the repro- promife of 
 bate.And they are made cfre&uall to vs 3 when wee totovioft 
 rccciue them by faith : on the other fide when 
 
1U AN ABRIDGEMENT OF 
 
 faith is made void 3 the promife is therewithal! abo- 
 
 Iifhcd. 
 
 £>Heft. But why doth he name all? 
 
 j An. That the confeiences of the godlic may the 
 
 more izfehc rcft,when they vnderftande that there 
 
 is no difference of finnes, fo faith bee prefent : and 
 
 that the wicked may not obiect that they want a for- 
 
 * trefTe, whither they may repaire from the flauerie 
 of /inne^when as through their vnthankfulnes they 
 refufe it when it is offered. 
 
 ObieB. There is nothing more difagrecingwith 
 n ? a the naturc of God 3 then that there fhould be in him 
 
 will or god. j ii ... 
 
 • a double will. 
 
 An, Though the will of God bee manifolde as 
 concerning our fenfe & vnderftanding, yet hee wil- 
 leth not fometimes this , fometimes that in him- 
 felf: but according to his wifedome which is dinerf- 
 tfb,},j; lie manifold,as Paul calicth it*, doth make our fen- 
 fes amazed 3 vntilitfhalbe graunted vs to know,thac 
 he will that wonderfullie which nowfeemeth cou- 
 trarietohiswill. 
 
 ObieB. Seeing God is a father , it is an vniuft 
 
 thing that hee fhouldc caft of anie,fauehim who 
 
 through his owne fault hath deferued this before* 
 
 An. As if Gods liberalitie did not reache eucn 
 
 vnto fwinc and dogsrwho bringeth foorth the funne 
 
 Af/ff.5.45. vpon the good and the euill, yet the inheritaunce is 
 
 Mat.*}.}*. laid vpbut for a few,to whom it fhall befaid, Come 
 
 yceblefled 3 &c. 
 
 ObieB. God hateth nothing of that which hee 
 hath made. 
 
 An, God hateth the reprobate:bccaufe being de- 
 ftitute of his fpirite, they can bring foorth nothing 
 Why the repro but caufe of curfe . 
 
 bate arc hated. ObieB, There is no difference between the lew 
 
 and 
 
CALV1N5 I N SYIT VTIONS, Lis.?. 555 
 and the Gentile*, therefore the grace of God is fee 
 before all indifferently. 
 
 An. God calleth afwell of the Icwcsas of the 
 Gentiles according to his good pleafure, fo that he 
 is bound to none. 
 
 ObUEl. God hath {hut vp allthinges vnderfinne, fl^,,,.^ 
 that he may haue mercie vpon all*. 
 
 jin s NameliCjbecaufc he will haue the faluati- 
 on of all thofc which are faucd to be afcribcdvnto 
 his mercie ; although this benefite be not common 
 to all. Let vs eric out at fuch depth, O man,whoart 
 thou that difputeft with God*. For Augufhne doth 
 trulie affirme that they dealpcruerflie,whichmea- "^ 
 fure Gods righteoufneffe by the meafure of mans 
 righteoufneffe. 
 
 Chap, x x v. 
 Of the refurrcStion* 
 
 I ALthovgh Chrift hauingouercomc death 
 Xlhath giuen vnto vs the light of life, becing 
 nownotftrangers but of the houfholdof God, that 2 tm ' lM 
 we may want nothing vnto perfect felicitieiyet let it 
 not be as yet troublefome to vs to be cxerciled in an 
 hardc wai fare : becaufe wee hope for thofe thinges 
 which do not appearc*.Hence we haue need of pa- ^ m% x 
 tience^eaft being wcarie we either turne our backs, 
 or forfake our ftanding .Wherefore he hath found- Thepatience 
 lie profited in theGofpell, who is acquainted with of the fairhfulL, 
 acontinuallmeditationof the blefled refurredion. JjJ*^j on of 
 
 2 For feeing that it is our onlie & perfect felicitic re &jon.' 
 to be ioined witjj ourGod,we muft lift vp our minds Chriftian felt* 
 vnto the refurrection*. For our conuerfation is in cit «e. 
 heauen,from whencewealfo lookefora Sauiour*, T'jf'J'* 0, : 
 to our redemption*. 
 
1 Jfr AIM «BRlUUtKltJNT OF 
 
 3 The veric weight of the thing it felfewill nW~ 
 
 pen our defire. Neither doth Paul without cauie a£- 
 
 ^ir.15.14. *irme,that vnlefle the dead rife againe,all the whole 
 
 Gofpellis vaine and deceitrlill*: becaufe our eftate 
 
 fhoulde be more miferable, then the eftate of other 
 
 - liuing creatures, feeing we are euery hourc as fheep 
 
 appointed to bee flaine*. And therefore all the au- 
 
 thoritie of the Gofpcll lhoulde fall to grounde, 
 
 which both ouradoption,and the effect of ourfal- 
 
 Hclpes uatio doth coprehend. Furthermore that our faith 
 
 h 1 2 mayouercomealllets,thefcripturcminiftrethvnto 
 
 Thil.7i.il. vs twohelpsrthe oneism thefimilitude of Chrift*: 
 
 1 The liklic- t he other in the omnipotence of God*. For Chrift 
 
 l°c c t C ^m isthefirftfruitesof the refurredion :: then they 
 
 *j for. 1 5.2 2 that are Chrift s 3 euerie one in his owne order.* 
 
 a The power 4 Paul faith breiflie concerninge the power of 
 
 of God. God that he may make faith he,our vile bodies like 
 
 to his glorious body accordinge to the working 
 
 of his power^whereby he is able to fubdue all things 
 
 tohisielf. 
 
 P&3.20. Therfore let vs with Paul triumph amidft the 
 
 flghtjbecaufe he is able who hath promifed vsthc 
 
 Comfort. lyfe to come, to keepe that which is committed to 
 
 him: & fo let vs rcioice that the crown ofrighteouf- 
 
 aCV.4.8 nesislaidvpforvs,which theiuft iudge (hall geue 
 
 vs*. 
 
 Beaftlie blocki S But this brutifh blockifhnes hath reigned during 
 
 flincs. ailagesjwhich the Sadducees did openlie profeffe, 
 
 Jtf*/.i2.i8.^ t fat thereisnorcfurre&iomyeathatthe foulesare 
 
 u \' °' 2 /-. rtiortair.Whcrofa s of an opinion gcnerallie recei- 
 
 _ . ued Salomon fpeaketh when he faith that a liuine 
 
 dogis better then a lion that is dea^, and m an o- 
 
 ther place,Whoknoweth whether mansfoulc goeth 
 
 tdtc. j. •» 1 vpward & the foule of a beaft difcend downeward.* 
 
 But the whole Scripture dothcrye that thereJhall 
 
 be 
 
be none ende neither of the blefTednes of the clec~r, 
 neither of the punilhmcnt of die reprobate. 
 
 Obiecl. The kingdome of Chrift endureth but a Chilians, 
 thoufandyeercs*. ^/w.20.4 
 
 Jin. This is achildim furmizc: for he fpeaketh 
 not in that place of the eternali blefTednefle of the 
 churche,but of diuers troubles which were prepa- 
 red for the Church whenflie was as yctvponthe 
 earth. 
 
 Obieff. It were too great cruelticinGod 5 if the 
 wicked fhould be punifhed eternalhe. 
 
 jin t God is notimurious ,if he depriue them of 
 his kingdome, who made them fclues vnworthic 
 thereof through their vnthankfulnelfe. 
 
 Obiect. But their finneslaft but for a time. Why the pa. 
 
 jin. But the maieftie of God which they haue " lflim . ent of 
 offended by finning is eternali. Therefore it is for lmnc IS ctcrnal 
 iuft caufes that the remembrance of their iniquitie 
 doth not penfh, 
 
 Obiefl. Then their punimment (hall bee greater 
 then their offence. 
 
 jtn. Itis vntollerable blafphemie, when as the 
 maieftie of God is fo lightlie efteemed , when as 
 there is no greater account made or the contempt 
 thereof jthen of the deftruclion of one foule. The foule doth 
 
 6 Ob/eft. The whole man {hall die : therefore not die 
 the foules {hall rife againe with the bodies. 
 
 -An. This is a beaftlic error to make a vaniflang 
 blaft of the fpirite created according to the image 
 of God, and to bring to nothing the temple of the 
 holie ghoft :finallic to robbe that part of vs where- 
 in the Godhead {hineth moft, of this gift 3 fothat 
 theftatcof the bodiemoulde bee better then the 
 ftitc of the foule. 
 
 Quefi. What midle ftatcof the foulesjis there? 
 S 
 
*>» 
 
 n 11 n jl» iv x is 
 
 u. in t ii i 
 
 •Mat.) 8. 
 Iob.ti.il 
 
 Abrahamcs 
 bofome. 
 
 lud.6 
 
 Manicheus. 
 
 Death acciden 
 tall. 
 
 ^».13.4. 
 Baptifme. 
 
 An. It is neither lawful nor expedient to enquire 
 curioufly.lt wasfaid to the theef,this day thou (halt 
 bewithmeinParadife*. Letvs comend our foules 
 to Chrift,as did Stephen*.The foules of the repro- 
 bate fuflferfuch torments as they haue deferued*. 
 
 Shteft. Where (hall they be ? 
 
 ■ An. There is not that demenfion of the foulc 
 which is of the body .The gathering together of the 
 holy fpiritsis called Abrahams bofomedtis enough. 
 Iude afTigneth the fame lot and portion to the re- 
 probate which heallotreth to the diuels*. 
 
 7 ObieEt. The immortall foules ihall be cloathed 
 with new bodies.For it is not likely,thac flefh which 
 is vndeane (hall rife againe. 
 
 An. As if there were none vncleannefle of the 
 foulesrneither could that be purgedby God,which 
 is infected & defiled with the blot of fin. Euery one 
 faith Paul,(hal rcceiuc by his body,whether good or 
 euil. And this doth plaine reafon telvs.For if death 
 which hath his beginning fro the fal of man,be acci- 
 dentallthe reftoring which Chrift brought apper- 
 taineth to the fame body, which began to bee mor- 
 tall.Moreouer if wemufthaue new bodies giuenvs 
 where is the likelihood of the head and members ? 
 
 8 Therfore the fpirit of God doth euerie where 
 in the fcripture exhort vs to hope for the refurre- 
 ction of our flefli*. And baptifme is vnto vs a ieale 
 of the refurrettion to come*. To the fame end ten- 
 deth the word Sleeping, which gaue alfothe name 
 to church yards.Therfore we fhallrife againe in the 
 fame flefh which we beare,as touching the fubftace 
 but the qualitie (halbe changed,and the eftate lhall 
 befarremore excellent : for the corruptible bodie 
 {hall put on incorruption* . Alfo we muft note a dif- 
 ference betweene thofc which died long agoc, and 
 
 thofe 
 
CALVINS INSTITVTIONS. lib.j. i$ 9 
 thofe whom that day fhal finde liuing & remaining. 
 For,asPaulwitnefTeth*, *vcihallnotairflecpc,but 1C0r.15.55. 
 wc fhall be all changed. Neither (hall thofe which 
 then are aliue preuent the dead, but rather they 1C0r.15.j1. 
 ihallnfe againefirftjwhichhaue fiept inChrift*. 
 
 Ob'nSi. It is appointed for all mortall menonce Thf.^.i^. 
 to die*. He h*Vf* 
 
 An. Where the flate of nature is changed it is a 
 kinde of death. 
 
 9 Q* c ft' Bywhatrightisthercfurre&ioncom- :hercfur 
 mbn to the wicked and to thofe which are accurfed rcd ?°" of * e 
 of God,whichis a lingular benefits of Chrift? wickcd * 
 
 An. Thofe thinges which are proper Lo Chrift & 
 his members floweouervnto the wicked alfo, not 
 that they may lawfullie pofIe(fe them, but that they 
 may be made more inexcufeable:So the Sunrifeth M^.5.48: 
 vpon the good and the bad*. A fimiluude 
 
 ObieB. The refurrc&ion is not fitly compared to 
 fraile benefites. 
 
 An. So foone as the Diuels were eftranged from 
 Godthefountaine of Iife,they defcrued deftru&i-- 
 on,whcreby they fhoulde be vttcrlie abolifhed : yet 
 through the won derfull counfell of God there was 
 found a midle eftate,that with out life rhey fhoulde 
 liue in death. It ought to feeme more abfurd, if the 7° ! ' uc m 
 refurreclion be accidental to the wickedjwhich dra- 
 weth them before the iudgement feate of Chrift a- 
 gainft their will, whom now they refufe to heare as 
 their teacher. 
 
 10 Andbecaufe the prophefie of death fwal- The rcfurrefiio 
 lowed vp in vi&orie* , (hall then bee fulfilled, is accidentall 
 let vs alwaies remember eternall felicitie the end ot r ° lhc Wlckc d 
 the rcfurre&ion. We know that we are the children Eternalltclici- 
 of God*,but it hath not yet appeared-.but when wee ry 
 fhallbelike to him, wee (hall fee himeuenashcis. i./«&.j.a. 
 
 Sij 
 
i*9 AN ABRIDGEMENT OF 
 
 Furthermore as God diftributing his gifres to his 
 
 The glorie of Saints in this world, doth vnequafiie caft his beams 
 
 thcSaimcs vponthcm,(o the mancr of their glorie lhall bevn- 
 
 w C 3 uaU " equall in the heauens, where God (hall crowne his 
 
 II JQtep. What diftance fliall there be between 
 the Prophets and Apoftlcs, betweene the married 
 and virgins,&c. 
 A Curious An. This is a curibus queftion, and without the 
 
 queftion. bounds of fcripture, 
 
 Quefi. To what end feructh the repairing of the 
 world,fecing the children of God (hal want nothing 
 Mae.zi}o. but (hall be as angels*? 
 
 An. In the vcrie beholding and fight of God 
 there (hall be fo great pleafantnefle, that this felici- 
 iO>r .xj.i*. tiemallfarrecxcecdeall helps wherewith wee now 
 are helped*. 
 
 ii Furthermore, becaufe no difcription can 
 The torments match the greatneffe of Gods vengeance againft 
 or the wicked, the reprobate s their torments and vexations arcfi- 
 JHat.d.iz&.iz gured to vs by bodilie thingc$,namely by darknciTe, 
 ij.&}.i.i* wecping,gna(hing of teeth, vnquenchable fire,the 
 Iefi66.i4.&. worme gnawing theheart without end.Wherby as 
 30. 3 3. we ought to be holpen to conceiue after a fort the 
 
 ftatc of the wretched/o we ought principally to fa- 
 sten our cogitatio in that what a miferable thing it 
 is to be eftraunged fro all fcllowmip with God, and 
 not fo onlie, but to feele the maieftie of God To let 
 againft thec,that thou canft no way cfcape but thou 
 0ialt be vrged and prefled by it. 
 
 THE 
 
THE 
 
 FOVRTHBOOKE 
 
 OF CHRISTIAN IN- 
 STITUTION. 
 
 Of the outward meanes or helpcs whereby 
 God allureth vs to the fellowship of 
 Chii(t,and rctaineth vs in it. 
 
 Chap. i. 
 
 Oftht true Cburchc with which wee ought 
 tofyepcvtutie. 
 
 E hauc taught that Chrifte is 
 I made ours by the faith of ihego- 
 fpel, Butbecaufe ourrudenesis 
 great, faith needeth outwarde 
 helpes wherby it may both be in- 
 gendered in vs, and alfoincrea- 
 fcd.Therforehc hath appointed Paflours and Do- Epb.4.11. 
 ctours * to teach vs with mouth,and confirme vs by 
 thcadminiftration of the facrarnents. Wherefore 
 order of teaching doth rcquire,that we intreat now 
 of the church, to which God hath committed this 
 treafure, and alfo of the goucrnment, orders, and 
 power therof: alfoofchefacraments,andlaftofall, The diuifion of 
 of politike order. the b«okc 
 
 S iij 
 
itfl 
 
 AN ABRIDGEMENT OF 
 
 What it is to 
 
 beleucthc. 
 
 church. 
 
 I 
 
 z 
 
 The Catholike 
 Church. 
 
 Vndcrthe 
 Catholikc 
 Church the 
 vjfiblc is com- 
 prehended. 
 
 ^#.4. 32. 
 £/^.4.4. 
 
 Saluationis 
 furebecaufe 
 cle&ion is hue 
 
 Joel 2.31. 
 
 2 In the Creede where wee profefTe that wee 
 beleeue the Church,that is referred not only vnto 
 the vifible Church whereof we now fpcake,but alfo 
 vnto theinuifible. We beleeue, becaufe oftentimes 
 there is no difference between the children of god 
 and profane men: Againe,it doth fomtimes not ap- 
 peare in the eies of men , but as wheat cornes are 
 hid vnderan heape of charFe,foisitonlie knowen 
 to God alone. That hapned in the time of Elias*. 
 But we do not fay,ln the church asm God, becaufe 
 our confidence refteth in him, which fhouldnctfo 
 agree to the church.Itis called catholike or vniuer- 
 fall,becaufe as there is but one hcad,Chrifle 3 fo alfo 
 there is but one bodie,whcreof there be many me- 
 bersjliuing together by one faith, hope, loue, and 
 through one ipiriteofGod. 
 
 3 Vndcr the catholike and vniuerfall churche 
 we comprehend the vifible church. The communi- 
 on of faints is added better to cxprefTe the qualitie 
 ofy church,as if it were faid,that they are gathered 
 togeather vnto the feilowfhipof Chnft vppon this 
 condition,that they may mutuallie impart whatfo- 
 euerbencfites God beftoweth vppon them*. From 
 thence we haue manie fruites. For vpon this condi- 
 tion we beleeue the church,that we may be aflured- 
 lie perfwaded that we are members thereof.Solong 
 asourfaiuationhathfucha ftay,it {hallneuer fall 
 downrFoi it itandcth with Gods cleftion & eternal 
 prouidence.Sccondlyitisioyncdwiththefirmcnes 
 andcertaintieof Chriftwho is neuer pluckt from 
 the members of his bodie. Moreouer we know that 
 the truth lhall neuer faile vs. Finallie the promifes 
 appertaine vnto vs For there fhall bee faluation in 
 Sion*. Alfo there is great argument of confolation 
 in the verie imparting of good thinges:For wee 
 
 know 
 
CALVINS INSTITVTI ONS.11B.4. 2*3 
 knowe that all that appertained* vnto vs, whatfo- Confolation 
 euertheLorde beftoweth vppon his members and fhc'cllminica- 
 °urs. ting of ccclcfi- 
 
 4 Butbccaufewearenowpurpofcdtointreatof afticall goodes 
 the vifible church,lct vslearneeuenby this one ti- 
 tle of mother,how neceilarie the knowledge therof 
 is,fecing there is none entrance into lifc,vnleffc lhe A fimilitudc. 
 conceiue vs in her wombe,vnlefl~e me bring vs forth 
 vnleflefhe nourifh vs with her breafts. That done, 
 vnlcfTe (he defend ys vnder her cuftodie & gouern- 
 menr,vntill hauing put of this mortall flefh, wee be Mat.* j. j . 
 liketoangels*.Morcouerthcreisno faluation to be Ie f a *7-3* 
 hoped for without her bofome*. ioeU^z. 
 
 J And to the ende wee may be nourifhed, and 
 kept in the Church, God hath giuen vs paftours*, 
 to whom is committed the preaching of the heaue- Epbi* 
 lie dod rine. For this purpofe woulde he haue onlie Atfcmblife*. 
 affemblies to be kept, that doctrine might nourifhc 
 the confent of faith. 
 
 ObkSt. The beholding of a mortall man doth de- A fimi j it j 
 bafethe word of God. 
 
 An. An vneftimable treafure muftnottherforebc 
 caft away,becaufe it is brought vnto vs in earthlie 
 veffels.For by this meanes our obedience is tried,& 
 our infirmitie is prouided. 
 
 6 Obieft. That is falilie tranflated to mortall 
 man, which is proper to the fpirir. 
 
 An. God who is the authour of preachin groy- 
 ning his fpirit with it,promifeth fruite therof* :or a- j^/. 4> £ 
 game when hefeperatethhimfelfefromoutwarde /V;.i5.'ii. 
 helpes,he challendgeth to him felfe alone, as well * l 'C°'- ? .7. 
 thebeginningesof faith,as the whole courfether- l -C or - i S^<^ 
 of*. 
 
 7 Furthermore in the vifible Churche there be 
 manie hypocrites intermingled, who haue nothing 
 
 S iiij 
 
i Cor.15.10. 
 Why the 
 wicked are 
 fuffered in the 
 Church 
 
 I I 
 The matkes of 
 the true 
 Church. 
 
 iTtm.it $. 
 
 Satan 
 
 attempteth to 
 tak away the 
 markes of the 
 Church. 
 
 5*4 AN ABRIDGEMENT OF 
 
 of Chrift befides the onlie title,who arc fuffered for 
 
 a time,either becaufe they cannot lawfully be con- 
 
 ui&byiuftiudgemcnt, or els becaufe there is not 
 
 alwaies iuche lharpc difcipline vfed as ought to 
 
 be. 
 
 8 Therefore the Lord hath fet it out vnto vs by 
 certaine markes, fo farre as was expedient for vs to 
 know it. 
 
 o Namelieby the minifterie of the worde,& the 
 adminiftration of thefacraments. 
 
 10 For where foeuer the preaching of the gofpel 
 is reuercntlie heard , and the facraments are not 
 neglecled,ther£ appeareth neither deceitfi!i,neyct 
 a doubtfullfaceof the church : whefe authontie no 
 man may defpice,noryet rcfufcher admonitions: 
 for it is the piller and ftrong (lay of truth, and the 
 houfe of God*: therfore to depart from the church 
 is to denie God and Chrift. 
 
 1 1 Wherforc let vs keep diligenrlic thefe marks 
 imprinted in our minds.For there is nothing which 
 Sathan doth more goe about, the to take away the 
 one of thefe or els both : fometimes, that hauing a- 
 boliihed thefe markes, hee may take away the true 
 diftinc~tion of the church : fometimes that hauing 
 brought in contempt thereof, hec may came 
 vs away from the Churche by mamfeft falling a* 
 way. 
 
 iz Bur although there creepe in forntimesfbrne 
 fault either in the adminiftration or" doclrine,or of 
 the facraments,yet it may not efti ange vs from the 
 communion thereof.For all points of true doctrine 
 haue not one forme. In the meane feafon, if we en- 
 deuour to amend that which mifliketh vs, wee doc 
 that, according to our duetie. 
 
 13 And our fufferance muft go far farther in to- 
 lerating 
 
CALVINS INSTITVTIONS. Lib. 4. 16^ 
 
 Icrating the imperfection of life . For it is an eafie 
 matter to flip here. 
 
 ObicSf. The Church is not there where there is Puritans, 
 not perfect pureneife of life. Becaufe the Church Dnnanfts. 
 muftbeholie*. SlftS* 
 
 Jn. Chnft taught by manic parables, that the 
 Church will be mixed of good & euill vntili the day 
 ofiudgement*. >M*r 1 3.47.^ 
 
 14 ObnEl. It is an vntollcrable thing that the J- 12 * 
 plague of vices,doth fo raigne eucrie where. 
 
 Jn. I giaunt : & yet Paule confeficth the church 
 of the Corinthians to be the fellowihip of Chnft & 
 the Saindes , though a filthie blot had befmeared 
 almoft all the whole bodie, notonclyin corruption 
 of manners, but alfo ofdo&nne *: And anions» the 1 Ccr.i.u.&.f, 
 Galathians the Apoftlc founde Churches which ^ 5,1 ;^ 7 
 were forfakers of ihe Gofpell*. * Gal. 1.6. '.. 
 
 1 f Ob'ieci. Ifitbc not lawfull as Paul witneflcth*, • 1 cv.5.» 
 to eate common bread with wicked men,muchkfle 
 fhall it be lawfull to eate the Lords bread. 
 
 An. It is furelyagreat reproche and (hamc, if 
 dogges and fwine haue a place among the chddren 
 of God. And much more if the facred bodie of Swyneand 
 Chnft be made common to them. Let the Paftors do gg es arc n <»« 
 becircumfpe&in that poynt. But it is one thing lo bc a * muce * 
 to auoyde the companie of the wicked , and an o- 
 ther thingc to for(ake the fellowihip of the Church 
 through hatred of euill men. But Paule doeth 
 exhort them which come to the Lordcs Table, 
 that euerie man examine him felfe, not another, 
 or the whole Church. He which eateth vnwor* 
 thclie, eateth damnation to him lelfc, and not to o» f ^ r . g 
 
 16 And although this temptation dofometirr.es 
 aflault euen good men,through rafli zcalcofrigh- 
 
264 
 
 AN ABRIDGEMENT OF 
 
 Tcntation 
 through rafti 
 zeaJeofrigh- 
 
 tcoufnes. 
 
 Z 
 
 .IO. 
 
 tcoufnefle : yet we (hall finde this , that too much 
 churlimneffe fpringeth rather from pride, and hau- 
 tineffe, then from meere holinefTe,and the true de- 
 fire thereof. Notwithstanding if any be moued with 
 this temptation , let them thinke with themfelues, 
 that in a great multitude there be manie holy in the 
 fight of God, who they fee not : that of thofe which 
 feeme difeafed there be manie which being awaked 
 wich the feare of God, do defire to attaine to grea- 
 ter integritie: and that they muft not geue iudge- 
 ment vpon a man for one fad: moreouer that there 
 is greater force both in the miniftcrieofthe word, 
 and alfoin the participation of holy myfteries,then 
 that all that force can vanifh away through the de- 
 fault of certaine wicked men : Firft of all that in 
 iudgingthe Church, the iudgementofGod is of 
 greater force,thcn thciudgement of men. 
 
 17 Obieft. Chrift hath clcanfed his Church tho- 
 rough the warning of watcr,in the word of life, that 
 he might make it to him felfe a glorious bride , not 
 hauingfpot or wrinkle &c*. 
 
 ^4n. The Lord worketh dayly in publiftiing her 
 wrinkles, and in wiping away her blots. Wherupon 
 itfolloweth that her holinefie is not yet perfect. 
 
 18 There was great corruption in the Church 
 of Ifraell*, and yet for all that the Prophets did not 
 therefore ered to them felues newe churches , or 
 build newe altars. 
 
 1 9 What maner age was that of Chrift and the 
 Apoftles?Andyetthedefperat impietic of the Pha- 
 rifces could not be letted, neither yet that difTolutc 
 kind of life which raigned euerie where at that time 
 but they would be partakers of the fame facrificcs 
 with the people,and would come together with the 
 reft into one temple vnto the publike excrcifes of 
 
 reli- 
 
CALVINS INSTITVTIONS. Lib. 4. i6J 
 
 religion. Therefore let.both thefe continue firme & The church, 
 certaine : that they are not to be excufed who for- muftnot be for* 
 fake the Church; Secondly that the faultcs of men fakcn 
 do not hindefbut that we may rightly profefle our 
 faith there:becaufe the godly confcience is not hurt 
 euen with the vnworthincire of the Paftor : neither 
 are the Sacramenteslcfle wholefome for an holie 
 man, becaufe they arc handled of vncleane men. 
 
 20 ObieSl. When the Paftors exhort the people 
 to go forward, and to flie to pardon, they leade the' 
 away from perfection. 
 
 jin It is a deueMi deuife,to infea our mindes C ^^ \f 
 with confidence of perfection , whiles we are yet in J a i nc . 
 thecourfe. And therfore in the Creed remiflion of 
 finnes is annexed: and wc are entred into the fo« 
 cietie of the Church by the figne of warning. 
 
 zi Neither doth the Lord onely once receiuevs Remiflion of 
 into the Church by remiflion of (innes, but alfohc finncs. 
 keepeth vs in it by the lame. 
 
 22 To make vs partakers of this good thing the Why the keys 
 keyes of the Church are committed and giuen,not wcr £ cum lo 
 onely that they might be loofedfiom their finnes, * c Church, 
 which lliould be conuerted from vngodlinefTe,vnto 
 
 the faith of Chrift , but rather, that the Paftours 
 might continually execute this office among the 
 faithfull. Therefore wemuft marke three things in 
 this place. Firft, that how great foeuer the holmes x 
 
 of the Sainclcs be here, yet can they not ftande be- 
 fore God without remillion offinnes.Secondly that * 
 no man can enioy this benefice of the Church , vn- 
 lefle he continue in the fellowihip thereof. Thirdly 3. 
 that it is diftnbutcd by the minifters of the Church, 
 either by preaching the Gofpcll, or admimttnngc 
 the Sacraments. 
 
 23 Obiett. The people of God is regenerate by 
 
a<58 
 
 AN ABRIDGEMENT OF 
 
 Anabaptifts 
 Nouaciancsfc 
 
 l/i<tt.6.\j 
 ALtf.i8.aa 
 
 The infirmitie 
 
 of the Sai rues 
 
 lb.rt 
 
 Rebellion a 
 
 greac offence 
 
 i£ar.ia.ai. 
 
 Baptifme vnto a pure and angelicall life. But if anic 
 man finne after Baptifme , there is no longer anic 
 hope of pardon. 
 
 jin. By the commaunderncnt of rhe Lordc the 
 Sain&es do dayly fay , Forgiue vs our trefpaffes*, 
 and he promifeth pardon . Whome will he haue 
 vs to pardon fcauentie times feaucn times*, not 
 ourbrethcren ? Godpardonethnotonceortwifc, 
 but fo often as a finncr figheth and groneth vnto 
 him. 
 
 24 The Patriarkcs were circumcifcd , and dili- 
 gently taught righteoufnefle ; and yet they confpi- 
 red to put their brother to death *. Simeon &Leui 
 did rage cruelly againft the Sichemites*.Whatfnal 
 we fay of Ruben, luda, Dauid and manic other: be- 
 ing regenerate they fell filthily : and ycc they obtai- 
 ned pardon. 
 
 2$ What offence is greater then rebellion ? For 
 his called adiuorcement betweene God and his 
 Church : but this is ouercome by the goodneffe of 
 God* , Returne vnto me faith the Lorde, and I will 
 receaue thee,Returne thou turne away,& I will not 
 turne away my face from thee. Neither was it in 
 vainc,that he ordained in the Lawe,dailie facrifices 
 forfinnes. 
 
 26 I s this benefitc taken away from the faithfull 
 by the comming of Chrift , that they dare not pray 
 for forgiucnefle of finnes ? He ihould haue come 
 to the deftructton, and not to the faluation of his. 
 Peter denyed Chrift, and that not without cur- 
 finge* , and yet hee is not excluded from par- 
 don. 
 
 27 The falling away of the Galathians was no 
 fmal finne*.The Corinthians did fwarme with more 
 and no lighter «ffences *. And yet neither of them 
 
 is 
 
CALVINS INSTITVTIONS. Lis. 4. 169 
 i* excluded from the mcrcie of God. 
 
 18 Obiecl. Euenefaultisnotan vnpardonable 
 finnc , but the voluntarie tranfgreff.nge of the 
 Lawc. 
 
 \An. Why did God then commaund in the Lawe 
 facrificcs to be offered for purging the voluntarie 
 finncs of the faithfull * ? Who canexcufe Dauid by Lcuit -4- 
 ignorance? Did the Patriarkes thinke the murthe- 
 ring of their brother a lawfull thing? 
 
 29 Ob/ecf. The finncs which are forgiuen the Thefliarpe 
 faithful! dayly are light faults,which come vpon the Ccnfure.of th€ 
 through inrirmitic oftheflefhrbut folemne repen- °*dc fathers 
 tancc for morehainous offenccs^ought no more to 
 be repeated then Baptifmc. 
 
 An. Whereas the men of olde did fo hardly par- 
 don thofe who had committed anie thing worthy to 
 be puniftiedby the Church, they did it not for this 
 caufe , becaufe they thought that the Lord would 
 hardly pardon it : but they meant by this iharpneflc 
 to terrifie others that they might not runnc head- 
 long into wickednefle : for which they fhould be c- 
 ftrangedfirom the fellowfhip of the Church. 
 
 Chap. ii. 
 
 jicomparifon ef the falfe Church with the true. 
 
 I ►TpHerefore ieing the Church being grounded 
 1 vpon the doctrine ofthe Apoftles and Pro- 
 phets*, hath the miniftene of the wordand Sacra- Eph,% t f« 
 ments as proper to it,if you take away doc"trinc,how 
 (hall the building any longer ftand ? It is the ftay of , rim.i.t*. 
 truth*. Therfore there is no Church where lying & The Church 
 fafthood raigne. is the grcmtj<te 
 
 2 Seing the cafe fo ftandcth inPapifme,wc may W0lk of tnu k 
 pcrccaue what Church remaineth therein fteed of 
 
»7« AN ABRIDGEMENT OF 
 
 the minifterie of theworde there raigneth there a 
 
 X peruerfc gouernment made of lies,which partly ex- 
 
 tingtf'.fheth the pure light, and partly choketh it : irt 
 
 place of the Lords Supper is come moft filthy facri- 
 
 * ledge : the worfhip of God is disfigured with a di- 
 
 ^"^ hc ucrfe heape of fuperftitions : alJ doctrine is buried 
 
 and baniihed : publike alTemblies are fchoolesof i- 
 
 dolatne and impietie. 
 
 ObieSi. The Church of Rome being founded by 
 , . the Apoftles, confecrated by the bloud of themar- 
 
 fucccirion° ty^' natn bene prcferued by continuall fucceflion 
 wichout Chrift ofBifhops : therfore it is the true Church. 
 
 >An, The colour of fucceflion is nothing worth, 
 
 vnlefle the poitcritic holde the trueth which they 
 
 hauc receaued of their fathers by hand,vncorrup4 
 
 and vnleffe they abide in it. 
 
 Wherin the 3 Therfore the Romanifts pretend none other 
 
 Papifts and thing at this day , then did the Iewes in old time, 
 
 thclcwcs agre when they werereproued by the Lordes Prophctes 
 
 for their bhndneire,impiety,&idolatrie.For as they 
 
 did gloriouflieboaft of the temple,ceremoniesjand 
 
 Ierjt facrifices*,fo in ftecdof the Church they (hew cer- 
 
 huech.iQ.q. taine outward vifures. 
 
 4 For this is a perpetuall marke wherwith our 
 * Lord hath marked vs,He which is of the truthjhea- 
 
 Iob.i .17* rethmyvoyce*.I am that good (heepheard, and I 
 know my (heep, and am knowen of them. My fheep 
 The Church is ncare m y voyce*. The Church is the kingdomeof 
 Chrjftcs king Chrift : he raigneth by his worde: therefore feeing 
 dome. there is no fecpter in Popery ,{hould the kingdome 
 
 of Chrift be there? 
 
 Who arc here ? ObieEl. They arc guiltie offchifme and here- 
 
 rickcsSc Schif- fie who preach any other do&rine then that which 
 
 mawekes. t j lc church of Rome doth preach , & haue by them 
 
 felues affemblies'to prayer, to baptife, and to mini- 
 
 fter 
 
CALVIN5 INSTTTVTION5. LIB. 4. 171 
 
 fter the Supper. 
 
 Jin. They are called hercticks & fchifmaticks who 
 making a diuifion, do breake in (under the commu- 
 nion of the church jwhich is contained in two bods, 
 to wit the agreement of true doctrine, & brotherlie 
 loue : whereupon Auguftine putteth this difference 
 betweene fchifmatikcs and here tikes*, becaufe the ^ lu*ft&*** 
 latter corrupt with falfe opinions the fynccritie of 
 faith: and the formcr,eucn where there is like faith, 
 do breake the bond of fellowmip. 
 
 6 How then mould we be fuch which kecpe the 
 doctrine of the truth,hauing caft away lying? I fayc 
 nothing of that that they haue excommunicate and 
 curfed vs : the Apoftles had eypericce of the fame*. l< " hl6tX 
 
 7 The true Church was at that time extant a- 
 
 mong the lewes and Ifraclites,when they did abide Without the 
 in the lawesof the couenant. But after that hauing „0 church. 1 * 
 forfaken the Law of the Lord they did degenerate 
 vnto idolatrie,they partly loft that prerogatiue. For 
 who dare call that companie the Church 3 where the 
 word of the Lord is manifeftly troden vnder foote? 
 
 8 Que/}. Was there then no parcell or part of 
 the Church among the lewes after that they fell to 
 idolatrie? 
 
 Jn. There were fome degrees -n the very falling 
 away. For they came not ftraight way to the vtter- 
 moft point , vntill euen the vene Prieftes did defile 
 the Temple of God with profane and abhominable 
 rites. 
 
 9 Go too, let the Papifts if they can, deny that ™£ " ^ 
 the ftate of religion is as corrupt among them as it vnder the pope 
 was vnder Ieroboam. But they haue grofTer idola- then vnder Ic- 
 trie, neicher are they purer in doctrine. roboam 
 
 Obieff. All the Prophets which were at Ierufale, 
 when things were moft corrupt there , did neither 
 
37* **■ r* njjftiuutMftiNi ur 
 
 offer facrifice by them felues , neither had they fc* 
 
 uerall aflembhes gathered to prayer. 
 
 Jin. They were commanded to meet together in 
 the comandc Salomons templc*.And yet they were not enforced 
 mem to meet to y f e fuperftitious worfhip : yea they tooke in 
 in the temple ii <t_- • i i i ■ 1 • \ ,- 
 
 Exod 19.9 hand not *"ng , but that whicn was appointed of 
 God. But what like thing hauc the Papifts? 
 
 10 We wil willingly graunt them that,which the 
 Prophetes graunted to the Iewes , and Israelites of 
 7/1.14 their time* ^feing things were therein better ftate. 
 
 And yet they crie cuenc where, that the afftmblies 
 are profane, wherto they may no more agree, then 
 deny God. But and if there be a Church in Popery, 
 %Tim.^\9 then is theChurch not the piller of truth *, but the 
 cftabliihment of fallhood: not the tabernacle of the 
 liuing God, but a receptacle of idols. 
 There reroaine 1 1 Notwithstanding as there remained in times 
 footcfteppes paft among the lewes , certaine peculiar preroga- 
 of the Church riues f tne Church , fo neither do we at this day 
 take from rhe Papifts the footfteps which the Lord 
 would haue to remaine among thereafter the feat- 
 uring abrode of the Church: for cireucifion could 
 not be fo profaned and defiled with their vncleane 
 hands,but that it was alfo a Sacrament of his couc- 
 nant. So God in Poperie preferued baptifme to be a 
 reftimonie ofthecouenaut. 
 T>* 917- 1 1 By this means that is fulfilled which Daniel*& 
 
 * 2 TbeJfa,%A Paul*fortold coceming Antichrift, namely that he 
 fhould fit in the Temple of God. Thereby is meant 
 that his kingdomefhallbefuch,as fhal neither abo- 
 lifh the name ofChrift nor of the Church , though 
 godlineffe be fo bani(hed,and all things fo out of or- 
 der, that there appeareth there rather the face of 
 Babilon then of the holy citic of God. 
 
 Chap. 
 
CALVINS INSTIT VTION5. Lilf »7j 
 
 Chap. hi. 
 
 Of the teachers and winifiers of the Church , of their 
 
 eleEiion and office. 
 
 I "D Vt though God be able to gouerne & teach Why the 
 
 JDthe Church, ciuier by him iclf,or by Angels, f^rncd by S °" 
 yet there be three caulcs for which he had rather men, 
 haue this done by men. Fn ft he declareth his good i 
 
 will toward vs , when he taketh from among men, 
 fuchas mould be his cmbafladours in the world, 
 and rcprefenthispcrfon*. Secondly , this is the a 
 
 bcilexerciicvnto humjlitie, when as heacquain- zCor.yi* 
 tethvsto obey his wordc,bowe foeuentbeprea- i (er.j.i* 
 ched by men, like to vs*.Laft of all noihing is more l C9r <44* 
 fit to noufifh mutuall loue , then that men mould 
 be knit together with this bonde } when one is made 
 Paftour to teach the reit,andthe fcholersreceaue 
 from one mouth common doctrine. All this mi- 
 niftcriedocihPauledeuide into Hue thinges when 
 he faith*, The fame hath mrdciome Apoftles, T he1iuifion of 
 fome Prophctes , i&mc Euangelifles , fome Pa- themmiftcric 
 ftours, and teachers, vnco me reftoringe of the 
 Saincls 3 &c. 
 
 z In thefe wordes he reacheth two thinges: _ 
 
 firf| that the minifterie which God vfeth in gouer- 
 ning his Church is the principall bond wherby the 
 faith full a re knit together in one bodie. Secondlie z 
 
 that the Church can by noneother meanes be kept 
 infafctie, vnleife it be vpholdcn with thele props 
 and helps, wherinit hath pleafed the Lord to place 
 the fatetie thereof. For neirher the light and heate 
 of the Sunne,or meateand drinke,arefonecelfary The neceffitie 
 for this prefent life, as is the Apoftolike and pafto- of preaching 
 rail function, for preleruinge the Church vppon «he word, 
 earth. ' Afin ^«»<te 
 
 T 
 
»74 AN ABRIDGEMENT OP 
 
 3 Furthermore , God did fct forth this worthines 
 with fuch titles as he could, faying , that their fecte 
 are beautifully and their comming blefled which 
 
 Iefsi.7. bring tidinges of peace *. That they are the light 
 
 of the world : the fait of the earth : and the mini- 
 fters of the Spirite, of faluation, and of eternal] 
 
 Ato.5.1 J.i4 iif c * # Therfore did he fend Peter to Cornelius*. & 
 
 i / Of 20 
 
 * Jift. to. i. P^ule to Ananias*. 
 
 4 The Apoftles haue no certaineboundes ap* 
 pointed them, but the whole world is affigned them 
 to be brought vndcr the power of Chrift*". Not all 
 *jAcl.9.6, thofe which were interpreters of the will of the 
 Apoftles*/" *- orc * wcre Prophetcs : but fuch as excelled in fin- 
 Prophets, gular reuelation. Euangeliftes were lefler in digni- 
 Euangelifts. tie then the Apoftles, and next them in office : Pa- 
 Paftors. ftours are fuch asbeare rule of difcipline and the 
 
 adminiftrationof the Sacramentes : butDoctours 
 onely of interpreting the Scripture. Of thefe,onely 
 the two laft remaync in the Church : the other 
 three theLorde rayfedvpinthe beginning of his 
 kingdome. 
 
 J Therfore the fame likelihood which our Do- 
 ctors haue with the old prophets,the fame haue our 
 Paftours with the Apoftles. The office of the Pro- 
 phets was more excellent , by reafon of the lingular 
 gift of reuelation wherein they did excel^but the of- 
 fice of the doctors hath almoft like refpecT:. 
 
 6 For the office of the Apoftles was to preach 
 
 the Gofpell , and to baptize thofe whichbeleeucd, 
 
 vnto remiffion of finnes*. Paul appointeth 1 he fame 
 
 tut l*%. °^ ce to paftors > namely to preach the Gofpell , & 
 
 1 Cor. j.i. ' t0 minifter the Sacramentes*. As for the order of 
 
 teaching it confifteth not onely in publike fermons, 
 
 Tit 1.9 but it appertaineth alfo vnto priuate admonitions*, 
 
 .^#.20.10.3 r. but that which the Apoftles did to all the whole 
 
 world, 
 
CALVINS INSTITVTIONS. L11.4. i 7 j 
 
 WorId,thatdoth the Paftour to his flockc. 
 
 7 We aflignc to cucnc Paftor his Church. Yet tet paftors 
 they may hclpe other Churches, if anie thing hap- '* auc **}*" 
 pen which requireth their prefence , but they muft urc c * 
 not thinkevponremouing, neither ought they for 
 
 their owne commodirie tofeckc to be at Jibertie. A- 
 gaine if it be expedient for anictobe tranflated 
 to another place, let him not attempt this on his 
 owne heade , but let him wayte for the publike au- 
 thentic 
 
 8 And thzy arc called 3iihops,Elders,Paftors, 
 Minims, without difference , wbichrule Chur- 
 ches. Hitherto concerning the offices which con - 
 fift in the mmifteii of the worde . But there be o- 
 
 thcr alio*, as powers, the gift of healing , interpre- R onttX , 7< 
 tation, gouernment, eating for the poore , whereof 1 £«r.n.a?. 
 tworemaine, gruernment and care for the poore. 
 Gouernouis were Elders chofen out of the multi- 
 tude, which ihould beare rule together with the 
 Bifhopsin ccniuring manners and cxcrcifing difci- 
 pline*. Therefore eueric Church from the begin- ^».12.7. 
 ninghad her Senate gathered of godly ,graue, and 
 holieme,who had authorise to correct vice.Which Thc confiftorie 
 is neceflai re for all ages. ~ of che E,dcr$ 
 
 9 The charge of the poore was committed to 
 Deacons,whereoftherc be two forts. For fomedid W' 1£>wcrc 
 diftribute the aim :•:> : feme gaue them fclucs to care a ° m ** 
 for the ficke : fuch as were widowes*. Yet the Scrip- x x tm r, 0t 
 ture doth fpcciall} call the Deacons, who are made 
 
 as it were publike treafurers for the poote : whole 
 inlticujion is defcribed by Luke*. .^#.#.3. 
 
 10 And nowe feeing ell thinges mufvbedone in 
 
 order and decently in the holy affemblie * , that 1 ^r.14,40. 
 muft be obferutd pnncipalhe in appointinge go- 
 ucrnemenr. Therefore let nc man rafhiie intrude 
 
t Cor. t 4 40« 
 Lccno man 
 teach without 
 A calling 
 I 
 2 
 4 Thinges 
 tobcc 
 obferiKd in 
 callinqc 
 Outward. 
 Inwardc. 
 
 What maa« 
 perfons. 
 
 Tit I 9.1. 
 
 iHow. 
 ^^.14.23 
 
 j By whom. 
 Immediate. 
 
 Gal t.ia. 
 Mediate. 
 
 VJ* AN ABRIDGEMENT OF 
 
 him felfe to teach or gouerne without a publike cal* 
 ling. Therfore that a man maybe couted a minifter 
 of the Church,firft let him be rightly called:& then 
 he muft anfwer his calling. 
 
 1 1 And this treatife confifteth in fower points: 
 that we know what maner perfons are to be made 
 mini(ters,and how,and by whom, & with what rite, 
 they are to be appointed. I fpeake of the outwarde 
 calling, which appertained vnto the publike order 
 of the Church.But 1 omit that fecret calling wherof 
 euerie minifter is priuie him felfe before God , that 
 he hath taken vpon him the office offered him, nei- 
 ther of ambition,nor through couctoufneffe,but in 
 the fmcere fearc of God, and with a defire to cdifie 
 the Church. 
 
 1 z Paule teacheth,what manner perfons arc to 
 be chofen to be Bifhops, namely fuch as are of foud 
 doc"hine,and holy life, and not guilty of anie noto- 
 rious vice , which may both take away their autho- 
 ritic , and alfo defame the minifterie. There is .al- 
 together like confederation to be had of Deacons 
 and Elders . And howe , is referred vnto religi- 
 ous fcare. Hereof came the faftinges and prayers 
 which the faythfull did vfe when they made El- 
 ders*. 
 
 13 The third thing is , by whome they muft be 
 chofen. The rule muft not be fet from the Apoftles , 
 who addrefled them felucsvnto theworkc at the 
 commandementof God and Chrift alone. There- 
 for e is it that they dare not appoint an other in the 
 place of Iudas, but they fet two in the midft among 
 them,that the Lord may declare by the lot,whether 
 of the two he will haue to fucceed*. Alfo Paule dc- 
 nieth that he was made by men*. 
 
 14 But no man that is well in his wktes will dc- 
 
 »7 
 
CALVINS INSTITVTIONS. LTB.4. 177 
 nie that Bifhops arc appointed of men, feeing thcr c 
 be fo manic teftimonies of Scripture «: tan t for thi s 
 matter. 
 
 1$ Nowc the qucftion is whether the minifter 
 ought to be chofen by the whole Church : or oncly 
 by his fellowes in officc 5 and the Elders, or onely by 
 the authoritieof one? Cyprian* aunfwereth thefe j^h^f'A 
 queftions* 9 whenhc affirmeth that it cometh from be chofen the 
 the authoritie of God , that the priefts be chofen in people beinge 
 the fight of all, the multitude being prcfent , & that picfenc or mi. 
 he be allowed meete and worthie by publike iudge- mfters 
 ment and teftimonic. 
 
 Obie&. Titus in Creta*, Timothic at Ephefus*, Tit.i.^. 
 did appoint Elders. tTa*yu. 
 
 jin. Not alone : but they were oncly as chiefe, 
 that they might go before the people with good 
 and wholefome counfell. So the Paftours ought 
 to bcare rule in the election , that no offence be co- 
 mitted in the multitude , either through light— 
 neffe, or through euill affc&ions, or through tu- 
 oult. , . 
 
 16 The rite of ordering remayneth. And it is La^in"Jnof 
 manifeft that the Apoftles vfed none other rite handes 
 or ceremonie , then laying on of handes. Which 
 rite came from the Hebrewes : who did as it were 
 reprefent to God by layinge on of handes , that 
 which they would'haue confecratcd, as wee may Gen.4%.14 
 fee in the blefTinge of Ephraim and ManafTes*. *Mat.\?.i$. 
 So theLorde layed his handes vpon the infants*. 
 And though wee hauc no commaun dement tou- 
 chinge layinge on of handes , yet the diligent 
 obferuation of the Apoftles ought to be in fteed of 
 a commaundemenr.This figne is profitable to com- 
 med vnto the people the worthines of the minifrcry 
 that he which is appoynt cd may know,that he is n© 
 
»7* AN ABRIDGEMENT OF 
 
 The vfc of longer his owne, but he is confecrate to God & the 
 laying on of church. : that he may belccuc that he {hall not 
 handes. wanr thc ho i lc Ghoft. 
 
 Elders. 
 
 Stniors. 
 
 Deacons. 
 
 Readers. 
 
 Acoluches. 
 
 Elders. 
 
 A Bifhop. 
 A finulitude. 
 The EUerfhip 
 
 Diocefe. 
 
 Countrie 
 Bifhops 
 
 Chap. iiii. 
 Oftheflate of the old Church,and the matter of goiter* 
 ning which was in vfe before Voptrtc. 
 
 % T 7T 7Hat minifters foeuer the olde Church 
 V V had, it did diuide them into three fortes: 
 into Elders, out of which Paftors and doctors were 
 chofen : Elders , which bare rule in punifhing man- 
 ners : and Deacons, to whome was committed the 
 charge of the poorc,andthe deftnbution of almes. 
 Readei s and Acoluthes were no names of any cer- 
 tainc offices,as we (hall afterward fee. 
 
 z The office of teaching was committed to the 
 Elders. They according to their office did chufe 
 one in cucry citie,to who they gauc the title of Bi- 
 fhop: left through equalitie difcord lhould arife.Yet 
 he had no Lordihip ouer his fellowes in office : but 
 the Bimop had thatfun&ion in the companie of El- 
 ders which the Confull had in the Senate , that by 
 his aurhoritie he might gouerne the whole a&ion,& 
 that he might execute that which was decreed by 
 the common counfell. And that was brought in by 
 mans confent , accordingetothe necellitieof the 
 time. In euerie citic they had a colledge of Elders, 
 which were Paftors and Do&ors.Alfo there was gi- 
 uento euerie citie a certaine countrey , which did 
 take Elders thence , & mould as it were be accoun- 
 ted into the bodie of that Church. If the countrey 
 were larger vnder the bifhoprickc,thc they appoin- 
 ted countrey Bifhop s , who through the fame pro- 
 uincc did reprefent the Bifhop. 
 
 3 And 
 
CALVINS INSTIT VTIONS. L1B4. 37* 
 
 3 And the Bifliops and Elders were to applie 
 them felues to the miniftration of the word & Sa- 
 cramentes. Neither do I rehearfc the cuftcmeof 
 one age onely ; forcuen in Grcgories time,whercin 
 the Church was now almoft decayed,it had not bin 
 toUerable for anie Bifhop to abftaine from prea- _ ._ 
 chine* Ep1ft.z4.H0m. 
 
 4 Andwheras eueneprouincc had one Arch- Archbifhop. 
 bifhop among the Btfhops : & whereas in the coun- 
 
 cell of Nice there were Patriarkes appointed that p at riarches. 
 did appertaine vnto the preferuation of difciplinc. 
 And if anie thing did happen which could not be 
 difpatched by a fewe , they referred it vnto the 
 prouinciaU Synode. If the greatnefle and hardneflc . . 
 of the caufe, did require greater dife'ufling, the P rou ' nc,al 
 Patriarkes were ioyned with the Synodes , from 
 which they might not appealcbut vnto a generaU 
 councell. Neither would they inucnt anie forme 
 of gouerning the Church differing from that which ^nfcil 
 Godprefcribed in his word. 
 
 ? Neither was the order of the deacons other 
 in thattime, then vnder the Apoflles. For they re- 
 ceaued the dayly almes of the faithful], & the year- 
 lie reuenues of the Church, fornourifhing partlie 
 the minifters and partlie the pocre : but at the ap- 
 pointment of the Bifhop, towhome thcygaue an 
 account of their diftriburion yearely. Subdeacons 
 were ioyned to the Deacons , that they might vfc cacons * 
 their helpe about the poore. Archdeacons were 
 made , when the great plentic of goodes did re- s "bdcacdns. 
 quire a more exact kinde of diftriburion. And 
 whereas thereadingc of the Gofpell was commit- Archdeacons 
 ted to them, as alfo exhortation to prayer, r and 
 whereas they miniftrcd the cuppe in the Supper: 
 that was done to adorn their ofBce,that they might 
 
 T iiij 
 
fto 
 
 AN ABRIDGEMENT OP 
 
 llie dioifion 
 or the church 
 goo icsimo 
 tower pares 
 
 GehfiuiCdp. 
 7>re.i6 quejt.l 
 
 GUgW.rc[er. ca. 
 *Mose(l.\\queft 
 
 12. 
 
 Hi{l.Tnper.h.% . 
 
 * lib. u.ca.i 6* 
 *Ltb.<td Ntpotia, 
 num. 
 
 * Libz.deojfic. 
 tap aS. 
 Ciarkcs. 
 
 Acoluthes 
 
 3 
 Subdeacons 
 
 vnderftande that they bare a fpirituall fun- 
 ction. 
 
 6 By this we may gather what vfc there was of 
 the Church goods,and what maner diftributio was 
 made therof. 
 
 7 At the beginning the adminiftration was vo- 
 luntarie : after that there were certainc Canons 
 made which deuided the reuenues of the Church 
 into foure partes: whereof one is aflignedto the 
 Biihop and his familie : another to the clergie : the 
 third to the poore : the fourth to the repairing of 
 the Churches. 
 
 8 Furthermore that which they bellowed vpon 
 adorning holie thinges was verie htle and meanc. 
 And if anie neede were that continued alfo wholie 
 to the poore. So did Cyrillus Bifhop of Icrufalem* 
 Acatius of Amida*,Exuperius of Theiofa*,& Am- 
 brofe * behaue them lelues , neither did they fuffer 
 the poore to be hungric. 
 
 , a Thofe which were appointed to be as it were the 
 feminarie of the Church, were called Clarkes but 
 vnproperlic . To them they commited firft the 
 charge of opening and ihuttinge the Church , 
 and they called them doore keepers. After that 
 they called them Acoluthes or followers , which 
 wayted vppon the Biihop , and did accompaeic 
 him, firft for honours fake, and fecondly that none 
 cuill fufpkion might arife. Furthermore they had 
 place grauntcd them to rcade in the pulpit, that by 
 litle and litle they might be made knowen to the 
 people,and that they might learne to abide the figh t 
 of the people , left being made Elders they mould 
 be abafhed when they came to teach. So they went 
 forward by litle & litle, vntill they were made Sub- 
 tjcacons. 
 
 jo Wheras 
 
CALVINS INSTITVTIONS. Li*.*, it* 
 
 10 Whereas wee faide that the firft and fecond I 
 pointcs in the calling of minifters were, what ma- What ma*cr 
 ner perfons were to be called , andhowe they were 
 
 to be called, the old church did therein folio wc the % 
 
 jule of the Apoftlcs. In that which wee let downe in How, 
 the thirde place : namehe by who they ought to be 
 chofen,thcy did not alwaies kcepe one order. In old 3 
 
 time no man was rcceiuedinto the companic of By whom, 
 clarkes without confent of the whole multitude*. 
 But becaufein thofe leiTer cxerafes there was no C\plib.% 
 great danger,they began at length to ceafe from af- Wnc " thc / 
 king the confent of the multitude. Afterwarde euen ^ ; * t f^ m 
 in the reft of the orders(exceptthebii"hops)the co • content of che 
 mon people left the mdgement to the Biihop & El^ church 
 dcrs:!auconelie when new Elders were appointed 
 to parifhes : then it was expedient that the multi- 
 tude of the place mould giue their confent. Orders Orders were 
 were giuen at certaine times of the yeare,lcaft any S euin at ccr - 
 mould creep in priuily without confent of the faith- " m " ofthe 
 £ull,or leaft he mould proceed too eafilie. y Car c. 
 
 1 1 The people did long keepe their libcrtie in 
 choofing Biihopsmence came thefe fayings,let him Biihops 
 be chofen Biihop,whom the cleargie, multitude, or 
 
 the greater number thai requirc.Let him be chofen Leo primus epiji 
 of all,which muft gouernc all. £* ca P z 
 
 12, ObieSi. Itwaseftabl:mcdmtheCounccllof C ^ 1J ' 
 Laodicia*,that the multitudes mould not be fuflred 
 to choofe. 
 
 *An. It was done for good caufe : for it comcth to, Why the 
 paffe fcarce at anie rime, that fb manie heads agree people ceafed 
 together in one fenfe. But there was a good remedy co c u c * 
 for this dager.For firft the dearks alone did choole: 
 &hauingchofen one,they prefented him toy Ma- was kcptir! r 
 giftrate or Senate or chief men. They (after c5ful- elcciion. 
 tatio had)if they thought the ele&io iuft, ccfirmed 
 
1*1 
 
 AN ABRIDGEMENT OF 
 
 it:if not,they did choofe one who they did better al- 
 LuEpifl.p}. low.Thcnhe was brought to the multitude. So Leo 
 faith,the defires of the citizens, the teftimonies of 
 thepeople,theiudgement of the honorable, the e- 
 lectionof the clearkes muft be waited for. 
 
 13 This manner of c hoofing was yet of force in 
 Gregories time, and it is likely that it endured long 
 after. 
 
 14 The fourrh thing followeth, with what rite 
 With what rite m inift e rs were admitted to their office. The Latins 
 
 called this, ordination or confecratio,the Grecians 
 CheirotonU or Cheirotbefta. And there is extant the 
 decree of the Nicene councell, that the Metropoli- 
 tane come together with all the Bimops of the pro» 
 uince,toordame him which is chofen.If he cannot, 
 let three atleaft come together: let thofe which arc 
 abfent teftifie their confent by letters. They were 
 commaunded to bee prefent therefore, that there 
 might the {traighter examinario be had of the lear* 
 ningandmaners ofhim which was to be ordeined: 
 neither was the matter diipatched without exami- 
 nation. 
 
 15 Whereas this was done euerie where with- 
 out exception^ diuers manner grew in vfe by little 
 and little,that thofe whichwerechofenwent toge- 
 ther to the Metropolitane to require orders: and 
 not long after came in a farre worle cuftome, that 
 theBilhopsina manner of all Italie, did fet their 
 confecration thence. But the rite was laying on of 
 handes. 
 
 Chap, v. 
 That the ancient forme ofgonevnment rvasoutrthrmni 
 by the tyrannic of the Vapacie. 
 OW let vs conferre and compare the order 
 of gouerningthe Popilh cburch,with that of 
 
 the 
 
 N 
 
CALVINS INSTITUTIONS. L1E.4. 2I5 
 thcprimatiue and old church which wcehaue def- 
 erred, that it may more eafilie appearehowfalflie calli'n». 
 they chalenge to themfdues the title of the church. 
 It is beft to begin with calling, and we will giue the 
 firft place to Bilhops. There is there no exaramati- 
 on of learning or maners,yea thishundreth yeeres, i^^" 19 
 there hath been founde fcarcc one among an hun- 
 dred which had in him anie founde do&rine : fewe 
 which were not drunkardes , whoremongers, hun- 
 ter s,&c. 
 
 2 Now in choofing, all that right of the people By whom 
 was taken away : their defires, aflcnr, fubfcnpcior.s 
 & al fuch things did vanifh away.The whole power 
 is tranflated vnto the Canons onlie: they beftowe 
 theBimopricke vppon whom they will, fo that it is 
 made at this day for the moftpart,a reward of adul- 
 terie and baudric. 
 
 3 Ordainingis nothing but a meer mock.whera t 
 princes haue by bargaining in fome places obtained VV what rite 
 of the Bifhops of Rome to nominate the Bilhops, 
 the churche hath furTered no ncwe lolTc therein,be- 
 caufe the elcdion'isonely taken from the Canons, 
 whotookeitto themfeluesby no right. 
 
 4 Behold their excellent calling,by reafon wher- 
 of the Bilhops boaft that they be the fucccflburs of . , 
 the Apoftles. And they fay trvat the right to make 
 elders belongeth to them alone: and they arc made 
 nor to gouern,or feed the people, but to facrifice:in 
 like fort,when they confecrace Deacons,they (peak Deacons* 
 nothing of their proper office,but they ordaine the 
 to certaine ceremonies about the challice and pat- 
 tin. It was cftablifhed*, thateucne one which was InSfm £ 
 ordained mould haue a place appointed him forth- CskedonMfc 
 with .-noweitis fufficicm if their reuenucbeefurH- w^.70^.1» 
 cient to fuftainc them. They doe in deed with great 
 
Ticar». 
 
 **4 AN ABRIDGEMENT 6V 
 
 pompc fhadow that which they do, but they be oiw 
 lie vifures, wherein there is no foundncile. 
 
 ? Obieft. Bimops haue vicars to enquire of lear- 
 ning before ordering. 
 
 jin. But what ? whether they can rcade their 
 Mafles:whether they can decline fomecomon word 
 wherewith they meet in reading. Whe thofe which 
 arc to bee ordered are brought to the altar, it is de- 
 manded thrife in words which they vnderftand noc 
 whether they be worthie of the honour ?Onc which 
 neuer faw them,anfwereth, they be worthie. Is not 
 that to mocke God and men? 
 
 6 How much better do theybehaue themfelues 
 in bellowing of benefices? Trulie fo, that no one of 
 them can hit another in the tee th. All of the breakc 
 in generally as into a far me of their enemies. 
 
 7 But this is alfo a gre atet monfter,that one ma 
 
 w ... . is appointed to eouernc Hue or fixe churches.Wee 
 Quoclibetanes *{• ■■ n • /-» u- i 
 
 ^* may lee tn Princes Courtes young men which are. 
 
 thrife Abbots,twife Bifhops, once Archbifhops. 
 
 8 But let vs fee how faithfullie they do their du- 
 tie.Of Priefts/ome are Monks,fomc Seculars.Thac 
 former flocke was vnknowen to the old churche, to 
 which this fong is now firftfoungdet a Monke being 
 content with his cloifter, neither prefumc to mini-^ 
 fter the facraments,, or to beare any other publike 
 func*tion,A manifeft mocking of God. 
 
 9 Seculars are parrlie beneficed, & partlie they 
 fpendc their daily labour in faying Mafic, or in Gn- 
 ging , & they liue by the wages which they get that 
 way.Benefices,haue either cure of foules as bifliop". 
 ricks or Parifhesior els they be ftipendsfor daintie 
 men which get their liuing by finging, as Prebends, 
 Canon{hips,Perfonages,Dignities,Chapelleihips. 
 As for hirelings, they get their liuing from day tQ 
 
 day, 
 
 Bellowing of 
 Benefices. 
 
 Munkcs. 
 
 Seculars. 
 
 X 
 X 
 
 Benefices 
 
CAIVINS INSTITVTIONS. LiM. ttj 
 
 tlay ,and after a fhamclefic manerfet themfclues to 
 
 falc tor game, and like hungrie dogs with importu- Hungrie hyr©. 
 
 nate begging , they wring out or' men againit their linges. 
 
 willjthat which they put m their hugriebcllie.Thcy 
 
 facririceChiift vpon the altar: whichis to do facri- 
 
 ficc not to God,but to the Diuell. 
 
 10 The fame account ought we to make of Ca- chanon$&# 
 nons,Deanes,Chapl3mes,Prouo{h,&c. 
 
 i i There remainc Bifliops and gouernours of 
 parimes,whohaue an excellent office if they would ' ^ n * 
 vfeit.Theyhaue churches committed vntothem, 
 though they turne the charge ouer to their vicarsi 
 they make none other account of them then of . . ... . 
 
 farmesjouer which they fet their vicars» as Baliffes 
 or Farmers : as if it were the office of aPaftcurto 
 doc nothing. 
 
 i i Of this did Gregorie complaine in his time, 
 faying, The world is full of Prieftes: and yet it is a ifrw.iy. 
 rare thing to findalabcurcrintheharueft.-becaufe 
 we take vpon v s in deed the office of the Priefh,but 
 we doe not the worke of our office. 
 
 13 But if aniemandoeduely examine all this 
 
 face ofEcclefiafticallgouerncment, which is vnder . . 
 popericat this day, hee mall findc that there is no homblV 1 ** 
 theeuifnc corner , wherein robbers doe liuc more rhecuifh 
 licentiouflie without law and order. corner. 
 
 14 But if wee defcende vnto the manners^ 
 where fliall wee finde that light of the worlde,the 
 
 fait of the earth? Where is that holincfTc whiche Examination» 
 may beasapcrpetuallruletoiudgeby. There is no ofmancrs 
 kindc of men more infamous at this day, for riot, •^*'«y««4 
 wantonnefTe,daintinclTe,and finallie for allkinde of 
 luftes. 
 
 1 $ Let Deacos no«v come for th,wher is that moft 
 holydiftributionof goods? But they are not made 
 
1*4 AN ABRIDGEMENT OF 
 
 Deacons with to that endc. For there is none other thing enioy^ 
 
 of C oodci U " 5 " ed them > but t0 ^ erue at tnc Alcar,to recite the go- 
 
 o goo c» ipelljor to fingit,and to doe 1 cannot tel what toies. 
 
 There is nothing ipoken of almes, nothing of the 
 
 caring for the poore. They appearc notatallwith 
 
 the inititution which the ApoftJes vfed. 
 
 16 HauL.g made a diuifionofthe church goods, 
 Thecucscanot cuevie ra an did catche to himfelfefo much as hec 
 agree about cou!d 3 the Biihops and townifh Prieftesfwho being 
 the parting of enriched by this pray* became Canons) did pull in 
 theftakc. peeces among them the belt part. It was a trouble- 
 some diuifion,becaufethey cannot yet agree about 
 1 their boiids.Yctby this means prouifiois made that 
 
 not one halfpenny fhal come to the poore.For they 
 3 hauetakctothemfelues the fourth part which was 
 
 appointed for the poore. That which was confecra- 
 4. "' red to the repairing of the churches is conuerted 
 tofuperfluous \ks. The fame facnlegious robberie 
 is committed in the fourth part which was giuen to 
 thedarkes* 
 _ . . 17 Obietf&y this gorgeoufnefle of churches,thc 
 
 llVyl\ X .&6o.6 P ro phefies are fulfilled, wherein the olde prophets 
 
 defcribethebeauueof the kingdom e of Chrift*. 
 
 The pouertie An% ^ at * s to tran ^ ate tno ' e thinges which arc 
 
 ©frainiftersis Spoken fpirituallie of the fpirituall kingdomc of" 
 
 glorioos. Chrift vnto the flefh & the world. The fentence of 
 
 theSynodeof Aquileiaisto be noted. Pouertie is 
 
 glorious in the Prieftes of the Lordc. 
 
 G ... 18 That which is beftowedvppongarnifhingof 
 
 o/chircbes f nwrches, is beftowed amifle, becaufe it doeth not 
 
 fmellofthirft,but of riot and corruption of times. 
 
 Inthemeanefeafonitis fofarrc of that they hauc 
 
 refpect of the liuing temples, that they doe rather 
 
 fuffermaniethoufandes of poore people to ftarue 
 
 through hungcr,then that they will breake theleaft 
 
 challicc 
 
CALVIN'S INSTITVTIONS. L11.4. »87 
 challicc or cruet to relccue their poucrtie. 
 
 19 The rcuenue of lands and poiTeffions csufeth Reucnuesof 
 thatBifhops&Abbtos in number of way ting men, land$ 
 in gorgeoufnelTe of houfes,in gay apparrell & dain- 
 tie difhes,doe imitatc,or rather ftriue with Princes. 
 I am afhamed to fay any more.Lo of what titles the 
 Paputes boaft for commendation of their church. 
 
 Chap. vi. 
 Of thefupremade of the Set of 
 Home. 
 
 X XTOW let vs intreat of the fupremacie of the 
 
 lN Sea of Rome. 
 
 x The ftatc of the queftion is, whether itbe ne- 
 ceflarie for the true forme of Ecclefiafticall order, 
 that one Sea be aboue another both in dignitie,and 
 power,thatitmaybetheheadof all the whole bo- 
 die. 
 
 Obiect. In the hwe there was the higheftPrieft- 
 hood,and alio the higheftiudgement. 
 
 jin. That which was profitable in one nation, - 
 
 muftnot be extended to al thewhole worJd.Again, 
 the higheft prieft was a figure of Chnft,but nowe chrifl neadeth 
 the priefthood being tranflated vnto Chnft, as hee no vicegerent 
 beareth the office himfelfe alone,wi'.houtany vice- ^jf'^rf* 
 gerent,fo he rtfigncth the fame to none*. Whether petet 
 
 n/ t r j r» -ri ™ . wer the firlt 
 
 3 Ob. It was laid 10 PeterrThou art Peter, and p p c 
 
 vpon thisrocke will! build my congregation*. Alfo, * Mat. 16. it 
 Feed myfhecp. * Z06.ax.15 
 
 An. Hee made the fame power common to the 
 rcft.Forto binde andloofe,is to retaine and forgiue 
 finncs, which is done by preaching of the worde. lob. jo.25 
 4 OkieSf. Hcpromifcdthekeics of thekingdomc^^^'^' 1 ^ 
 cf hcaucn to Peter alone*. 
 
*S8 
 
 AN ABRIDGEMENT OF 
 
 The doftrine 
 of the Gofpcll 
 is the keyes 
 
 Cypr.dtfmf. 
 
 $r*kt. 
 
 Mat.i6.it. 
 
 Eph.2.to. 
 iTet.26. 
 
 a Conctffton. 
 
 Peters con- 
 feffion. 
 
 I^.j.it 
 
 «.Grant 
 
 An. The heauens are opened by the do&rinc of 
 the Gofpelrthcfame was common to the reli of Pe- 
 ters fcllo wes in office,as well as to Peter. 
 
 ObUEK Peter cxcelleth therein,bccaufe hec rc- 
 ceiued that both with the reft, & alfo a part by him 
 felfc , whichc is not giuen to the reft but in com* 
 mon*. 
 
 An. Chrift did not this to preljprre one man a- 
 boue another ,buc that he might by this means com- 
 mend the vnitie of the church*. 
 
 % ObitEt. Itwasnotfaidto the reft, vponthii 
 rockc Willi builde my church*. 
 
 An. As ifChrift fpake anie other thing there of 
 Pctcr,but that which Paul and Peter hiiruelfe fpakc 
 of all chriftians*.For hee maketh Chrift the corner 
 ftonc vpon whom are btulded thofe which grow to 
 be an holie temple to the Lord. 
 
 Obieff. Hee aboue the reft:becaufe hec hath the 
 name properlie. 
 
 An. Let him bee the fir ft and chiefeft of all the 
 faithfull in feruentnefle of ftudic,dottrinc,courage: 
 yet he hath not power therefore ouer others. 
 
 6 Peter had confeffed both inhisownenameSc 
 alfo in the name of his brethren,that Chnfte is the 
 fonne of God : vpon this rocke doth Chrifte builde 
 his church :becaufe there is onconlie foundation, 
 befides which none other can be laid*. 
 
 7 If anie thing bee tobeedone,hcereferrethit 
 vnto the councell*. Hee exhorteth his fellowes in 
 office*,he doth not commaund them :beeing accu- 
 sed he purgeth himfelfe*. He was iharphe reproued 
 by Paul" .■ By thefc it appeareth mamfcftlie that 
 there was no more power in Peter, then in the reft 
 of the Apoftles. 
 
 8 But admit he were chiefe among the Apoftlc*, 
 
 yet: 
 
CALVINS INSTITVTIONS.LiB.4. zt 9 
 yet they were only tweluc : & it was done but once. 
 Thcrfcre that is a miflc made to continue for euer. Continuance 
 that one ought alfa to bee appointed as head ouer of iucceffion 
 an hundred thou! and. 
 
 ObieSf. Bees %nd Cranes choofe one onelic cap- A fimilitude. 
 taincandnomorc. 
 
 An. But they come not together out of all the 
 whole world to choofe one king : cuerie king is con- 
 tent with his ownc hiuc. 
 
 Obsecf. The Poets commend the goucrnment of 
 one. Monatchie. 
 
 An. Not bcCaufe one ought to gouerne all the 
 whole world.Bucbeeaufc a kingdome cannot eafijy 
 fufFer two:for power canot abide to haue a partner. 
 
 9 %»eft. Is it not nccetiane that the Churche Sxi'th^ 
 haue an head? churc h. 
 
 An. Chrift himfelfe is the head of the Church, 
 of whom the whole body being coupled and knit to- 
 gether in euerie ioynt,wherewith one miniftreth to 
 another according to the operation in the mcafure Epfft 
 of euery member,maketh encreale of the bodie*. 
 
 Obieil. 4t is needfull that there be another mini- A minifteriall 
 fteriall head,to bearc Chriftes office vpon earth. head. 
 
 An. There is none ordained by Chrift Further- 
 more the fcripture giucth this honour to Chrifte a tfh. 1.2 »eH4. 
 lone*. * j .CK5.23. 
 
 io Obicft. ItisnecefTarie that there be a cer- 
 taine likelihood bctweene the heaucnlie hyerar- 
 chie and the earthlie. 
 
 An. To play the Philcfophers and difpute fubcil* 
 lie about bothjis to be wife beyonde meaiureof the 
 fcripture. 
 
 11 Butletvsgraunt that the fupremacicwasin 
 Peter,yea that it (hould alwaies continue by perpc- * r * ut 
 tuall fucceflion:yct how wil they prouc that his feat 
 
 V 
 
•Z>e«^34*5 
 
 Ho AN ABRIDGEMENT OF 
 
 was fo eftablifhcd there , that whofoeuer is Bifhop 
 of thatCittie, heefhouldebecfctouer the whole 
 vvorlde? 
 
 OhitEi. Peter liued at Rome, and there hee 
 died. « 
 
 An. And Chrift liued in Icrufalem,and there di- 
 cd:and Mofcs in the wilderneffe*: yet did they not 
 giue fuch honor to the place. 
 
 ix Ob. Peter was chiefe of the Apoftles ; there- 
 fore the church wherein he fate,ought to haue this 
 priuiledge. 
 
 An. Then the church of Antioch mould by right 
 chalendge to her felfe the fupremacie, becaufe hee 
 fate firft there. 
 
 Obiecl. It was in times pafl the chiefe : but when 
 Peter remoued thence hee tranflated to Rome the 
 honour which he brought with him. 
 
 An, If this be a priuiledge, itis either perfonall, 
 and then it belongeth nothing to the plac c: or real, 
 & when it is once giuen to a place it is not taken a- 
 way againe : or mixed,then the place fhall not bee 
 fimplie confidered vnlcfle the perfon doe alfo a- 
 gree. 
 
 13 Butlet it bee fo.-letvsgraunt that the fupre- 
 macie was tranflated from Antioch to Rome : yet 
 why had not Antioch the fecond place? But Alex- 
 andria is before Antioch . Paul * nameth three 
 which fecmed to be pillers,Iames,Petcr,andIohn. 
 If the honour of Peter the Sea of Rome haue the 
 firft place,doth not thatof Ephefus & of Ierufalem 
 deferue the fecond and thirde,whereIohn & lames 
 fate? 
 
 14 Howbcit that which they report of Peter 
 Whether Peter his fitting in the Churche of Rome hath no cre- 
 wcrcacRome. ^ tc< 
 
 ObitZl. 
 
 Marcellptp* 
 lz>q.i. cap* 
 
 The maner of 
 priuilegc. 
 
 5 Graunr, 
 
 G*l.i.$. 
 
CALVfNS INSTITVTIONS. ltt.4. t»i 
 
 ObicB. Eufebias faith, that hcc ruled thcic fiuc 
 
 and twemicyearcs. -_ \. . 
 
 r 1 t r 1 i_ Perers rilgn 
 
 An. He was at Ierufalcm about twcnticycares ma^c 
 
 after the death of Chrifte*,' afterward hcc came to Gal. 1.1 Z.&.i.i 
 Antiocb, where how long he continued it is vncer- 
 taine. Gregoric reckoheth feuen,& Eufcbius twcn- 
 ticycares. But from the death of" Chnftevntiikhe 
 ende of the Empire of N~ro ( vnderwhom they 
 fay he was flainc)there fhali be founde onlie fcucn 
 and thirtieyeares. Thereby wee pcrceiuc and fee 
 that he could fit at Rome but a fnort time. Further- 
 more Paui wrote to the Romanes*, but there is no ^ow.15,35 
 mention made of Peter. . **'!■ 
 
 if Obiect. But it is a firme opinion of wri- 
 ters, thathee gouerned that Churchevnty 11 his 
 death. 
 
 An. Writers tell manic fables. But admit it bee *Graunc. 
 fo: yet not long, became his Apoftlefhip appertai- 
 ned vnto the Iewcs.The iuprtmacy had been mec- 
 ter for Paul who was the Apoftle of the Gentiles. 
 
 1 6 Furthermore, the men of olde time gaue Co wty there wa« 
 great honor to the church of Rome for three meft fo great honor 
 waightiecaufes.Thcfirft was,bccaufeitwasa co- 8 cu etoRomc. 
 mon opinion thacit was founded by Pcter.Sccond- l 2 
 
 lie, there was the head of the Empire. Laft of all 3 
 
 it was quieter and leflc troublcfome then the reft. 
 
 17 Notwithstanding in time ofthegouernmenc 
 
 of the olde Churche, Rome neuer had the fupre- De Simplie 
 macicouer other Churches. Therefore let v scon- P r cl«, 
 elude with Cypnan*,that the bimoprick of Chrift 
 alone is vniucrfal,which comprehendeth the whole 
 Church vnder him 
 
 Vij 
 
«y» AN ABRIDGEMENT Of 
 
 Chap. vii. • 
 Of the beginning and increajtng of the Romifbpapa~ 
 ciepnttllit lifted vp itfelfefo high-hat both the 
 libertie of the church was opprejfvd, and all mode- 
 tation was ouerthrowne thereby, 
 
 I 'npHERE is nothing more ancient to cftablifh 
 
 1 the authorise of the Sea of Rome, then the 
 
 decree or" the Niccne Synode, wherby both the firft 
 
 place isgraunted to theBifhop of Rome, among 
 
 Yh bee* * the Patriarches,and he is commanded to care for 
 
 ofcht papacic the churches adioyning to the citie.Butin an other 
 Synode which followed , the Bilhop of Rome was 
 . not chicfe,but others. 
 
 i in the councell of Chalcedon the Legates of 
 
 Primacie. the Church of Rome had the chicfe feat by the Em- 
 perours graunt : but Leo himfelfe confeflcth that 
 
 Ub.Epijli. tms was an cxtraordinarie priuiledge, neither wai 
 
 Epift.i.etMb. 4. it obferuedin other counccls. 
 
 +Epifi.t. j As touching the very title of primacie,& other 
 
 titles ofpride,ic is no hard matter to iudge when & 
 after what fort they croope in. Cyprian doth often, 
 callCotneliusbrotheijOr fellow Biftiop,or fellowc 
 in office. But writing to Stephen Corn elms his fuc- 
 cc(Tour,he fometimcobiectethto him arrogancic, 
 and fometimes foohfhncfle. The councclof Car- 
 thage forbade,that anie fhoulde be called prince of 
 Prieftes or chicfe Bifliop. 
 
 4 The contention about the title of vniuerfall 
 
 alJou^theTni- 'B* mo P> began onlie in Gregorics timerthe occafion 
 
 ucrfall BifhoP' whereof was Iohns ambition.Forhcc woulde make 
 himfelfe generall,which no man before him had ak 
 faiedto doc.Gregoric callethit a wicked, profane, 
 
 Lib A.Epifi 74. vngodlic,proude titlc,& fuch a one as was inuentcd 
 
 ad Mauri. by the diuel,and publiihed by Antichrifts crier*. 
 
 % I come 
 
CALVINS INSTITVTIONS. 111.4, 19} 
 f I come to the iurifdi&ion which the Pope of The IuriMiftifc 
 Rome auouchethhec hath oucr all churches, with- of thc pope, 
 outqueftion. And there arofc the mifchiefe. When 
 the Sea of the Church of Rome was counted to bee 
 of great authoritic, notonelie thegodliein other 
 parts which were greeued for want of aide : but al- 
 io wicked men which were codemned by their own 
 Bifhops : for vniuft defenfes fake fled thither • all 
 which the Bilhop receiued greedilie. Through this 
 ambition it came to pafl'e that the Bifliop of Rome 
 did take tohimfelfefomc authoritie ouer others. 
 
 6 But let vs fee what power this was. The po- The power of 
 wcr of the church is contained in thefe four points. thc church is 
 In ordaining ofBimops in calling of Councels : in SJJ^^ 
 Iurifdiction : in Ccnfures. All the old Syncdes com- t x \ 
 maund Biihops to be conlecrate by their Metropo- 
 litans: andthattheBifliopof RomcbeneucrcaL x ordination, 
 led vnto it,butinhis ownepatriarchie. 
 
 7 The fame Cenfures or admonitions which the x c en f urcs . 
 Bifhoppes of Rome did vfc toward othcrs 3 the fame 
 
 did they themfclues fuifcr*. c t>rE'(l 
 
 8 To call aprouinciall Synode was thc dude of /^,. IJ * 
 cuery Merropolitanerthe Bilhop of Rome had none 3 Counfell 
 authoritic there:but the Empcrour onlie could call TrtpartMiftlib 
 agenerallCouncell*, 4 * 
 
 o As concerning hearing of appcaks oriurifdi- 
 &ion,itis manifcft thathce hath thechicte power, 
 vnto whofe iudgemenc feat thc appeals » made. 
 Manie did often appeale vnto the Bilhop of Rome: 
 and hee bimfelfe alfo went about to draw vnto him * Iu "Tdi<aion. 
 thc hearing of caufes : but hee wasalwaies deri- 
 ded when hee did paffc his bounds. In the Coun- 
 cell of M.-leuite j where Augufline was prefent, T ^ e J? elci J.'r i 
 they were excommunicate which appealed beyond Unc oun ' 
 the Seas, 
 
 Viij 
 
Inbrew.coUz. 
 coat. 'Donatum 
 
 Grcgoric. 
 When the 
 authoricieof 
 the Pope was 
 cncreakii 
 
 Lilj.i.Efjft. 
 yj.Epift.i6. 
 Grpgories 
 humihtie. 
 
 Trie decree of 
 thecounfcllof 
 Taurinum 
 
 294 AN ABRIDGEMENT OF 
 
 io In the time ofConfianrine the Emperour,he 
 had no authorise oucr other Bimoppes 3 as it doeth 
 plairrlieappeareby the hiftory ofCelianus,accufed 
 by Donatus*. For Conftarume commuted the 
 iudgemene of the appeale to the Biiliopof Otle- 
 ancc. 
 
 ii I know how many Epiftles there be,Refcripts, 
 Edi&s, wherein the Biftiops afcribe what may bee 
 to the Sea of Romc,and doe meft conftantlie cha- 
 lendge what may be to the fame. But all men which 
 haue but a kle wdgement know this alfo, that they 
 are io blocks fh for the moftparr^that at the firit tail 
 it is an eafie manner to pcrceiue out of what fhop 
 they came } namehe of ambition, 
 
 iz The authentic of the Sea of Rome was great- 
 lie encreafed in Grcpories time, by reafon" of the 
 wars which did poifdfe almcft all the whole world. 
 Therfore that in lb great a lhaking of ciuil affaires, 
 the integricic of faith might a: leaft remajne,Or not 
 akogcatherperiih,all Biihops on euery fide ioyncd 
 thefelues to the Bifhop of Rome. Then did the dig- 
 nitieof the Seaincreafe, yctfo that one man did 
 not beare rule ouer the reft,as him pleafed : but it 
 was g.aunted him, with his authorise to bridle the 
 wicked andflubbornc. 
 
 13 Therfore Gregorie taketh nomoretohim- 
 felf ouer others, then hce grauntcth to others oucr 
 himfdfjwhen he confciTeth that he is readie to bee 
 controuledby others. 
 
 14 Thebithop of Cuftantinople did at that time 
 coted with the bifhop of Rome,about the primacie, 
 ItwasdecreedinthecoiincclofTaurinum : thatrhc 
 ci.ies which were chief in ciuil goucrnmet in cuerie 
 prouince,{hould likewife be chief Seas of y bifhops. 
 
 1 J In the fiift Synode of Conftantinoplc it 
 
 was 
 
CALVINS INSTITV TI ONS.LIB.4. :;; 
 
 waseftablimed,thattheBithopofthat Citie mould The Synodcof 
 haue the pnuilcdges of honour after the Biihop of Conftanti 
 Rome,bccaufc it was new Rome. no P lc 
 
 16 Shortlic after,lohn of Conftantinoplc being 
 holpen with the fauour of Mauritius the Emperour 
 vfurped the name of vniuerfall Patriarch. Gregorie 
 did conftandie oppofc him felfe againft him : and 
 docth abhorrc that voyce as wicked and vngod- 
 lie. 
 
 1 7 At length Boniface the third obtained of Pho- Thc ambitioa 
 cas,that Rome mould be head of all churches. But Boniface, 
 this was of no importaunce in a manner, vntill at 
 length France came by wicked pollicies into his po- 
 wer. 
 
 1 8 After that time when thinges did dailie euery 
 where waxe worfe andworfe, the tyrannieof the 
 Sea of Rome was alfo eftablifhed and encreafed: & 
 thatpartlie through theignorance,and partlie tho- 
 row the fluggimneffe of the Bifhops.Therfore doth 
 Bernard in his time with manie complaints bewailc Bcrn * rd e 
 the fcattcring abroad of all the whole Ecclcfiaftical 
 
 order*. Amongft other headdeth thefe, Thou Pa- Lib.Uec^/td. 
 ftour commeft foorth inuironcd with much goldc. /,-^lf ana 
 If]Idurftfpeakeic,thefe are rather the paftures of The Papacie 
 dtueL>,thenoffheepe. is thedcuill* 
 
 19 And now though we graunt to the Bifhopof P afturc - 
 Rome that excellencie which he had in time of Leo 
 
 and Gregorie, what doth this helpc the prefent Pa- raunc< 
 pacie?I do not yetfpeake of the carthhe Lordmip, 
 but of the fpirituall gouernment wherof they make 
 boaft.Forthefebethefayingesof the Bifliops:God Adeuelifh 
 would determine the caufes of other me by men:but decree, 
 Tieehath referued the Prelate of this Sea without Nfr«f*«iwi 
 queftion to his own iudgement*.Again,the facls of ^'*j|'- 
 our fubie&s are iudged by vs:but ours by god alone. /»^.9. 9.3. 
 V iiij cap.Nema, 
 
loha.nem.con- 
 Jtant. 
 
 Thep?pacie 
 isatthisdayc 
 worft. 
 
 Graunt. 
 
 Whythcrisno 
 church at Roc 
 
 I 
 
 * 3 
 
 The vermes 
 of the popes. 
 
 Leo-ClemMt. 
 
 "Paul. 
 
 Anabfurditie. 
 
 i.T^efi .4. 
 
 %9 6 AN ABRIDGEMENT OF 
 
 zo And to the ende thefe decrees might haue 
 more weight they did f alfly cog in the names of old 
 Biihops,as if rhings had been lo appointed and or- 
 dained fince the beginning : whereas it is moft ccr- 
 raJmc that it is new and latclie forged, wh'atfoeuer is 
 giuen to the Bifhop of Romc 5 ouer and befides that 
 which we haue faid was giucn him by the old coun- 
 cels. 
 
 2 1 If Gregories teftimony ought to bee of force 
 they declare there by that their Biihop is Anti- 
 chrift,becaufe they make him vniue'rfall*. 
 
 zi Are not the Patrones of the Sea of Rome a- 
 {hamed to defend the prefent eitateof the papacic, 
 which is certainlie an hundred fold worfe,and more 
 corrup:,then k was in the time of Gregorie & Ber- 
 nard? 
 
 Z3 Laftof ail, though all thefe things mould be 
 graunted:yetthere a rife th a frcm&ncwftrife for 
 them. For wee denie that Rome can be the mother 
 of churches,feeing there is no church at Rome : & 
 that the Pope is Piince cf Bifhops feeing hee is no 
 BHhopjbecaufe heteachethnotthc word of God, 
 he doth not minifter the Sacraments, neither doth 
 hee keepe the people in their duetic byaniedifci- 
 pline. 
 
 24 Yea thePopes do whatfoeucr they can to op- 
 preflethe pure doctrine of the Gofpcl. Leo was 
 cruel, Clement blooddic, Paul a fierce murtherer. 
 Shall hee be Chriitcs vicar, and Peters fuccelfour 
 who by perfecuting the Churche with furiousin- 
 deuours,docth openlie profefle that hee is Anti- 
 chrift? 
 
 iS Wee fpeake as did Paul when wee fay that 
 Antichrift {hall fit in the temple of God*. That his 
 kingdomemall bee placed in hautinefTe of fpeech, 
 
 and 
 
CALVINS INSTITVTIONS. Lib. 4. H>7 
 and blafpheming of God*. Alfo whereas Paule fee- &**«•• 
 icth out Antichnft by this markc.,th3t he lhall take 
 away from God his honour , that he may take it to 
 him felfe, this is a principall token in fecking Anti- 
 chnft,efpecially when fuch pride proccdeth to the 
 pubhkeicattenngand deftructionof the Church. 
 
 x6 God tranflated the Church which was at le- 
 rufale to Pella*. That which was once done,mieht 
 be done oftener.Therfore fo to tie the honor of The "/<*•**•*•««•*. 
 fupremacie to a place, that an enemie of Chnft, an The pops 
 adueriary of the Gofpel,a deftroyer of the Church, armes. 
 a butcher of the Sainctcs^ihould be Chriftes Vicar, 
 Peters fucceflbur, the chiefe Bilhop of the Church 
 is too ridiculous. 
 
 27 Wehaue fpoken inough of the thing. Tf wc 
 come to the mcn,wc lhall find that Leo , Clement, 
 Paule, and r.lmoftall the reft were Atheiftes , and 
 that they knewem; thing elfe in a manner concer- 
 ning Chrift, but that which they learned in Luciar* 
 hislcholes. 
 
 z8 And yet for all this the Romaniftcs auouch, 
 that the Pope cannot evre. Though Ichn the xxij. 
 Pope did openly auouch that the foulcs of men are lohn Gerfcm 
 mortall* , 8c that they die together with the bodies. *° f * withe» 
 vntill the day of the refusion. [hcJ y 
 
 19 Therefore though Rome were in times paft 
 the head of Churches, yet fhe is not worthie at this 
 day,to be counted one of the fmallcft tocs/eing (he 
 is made common to all kind of wickcdncfle. 
 
 30 The Cardinals were in times paft only priefts whaeOnfi 
 of the church of Rome, and farrc inferiour toBi- nals 
 /hops: but fuch as they be nowe at this day, they we «:intim« 
 haueno true and lawfullofBce in the Church. paft * 
 
Ecclcfufticall 
 power. 
 I » 
 i.z. 3. 
 
 The firft parts 
 touchinge 
 do&nnc. ; 
 
 I 1 
 
 X C or. 10.8. & 
 IJ.lO 
 
 Prlefti 
 Deut.iJ.i» 
 
 The prophets 
 
 are watchmen 
 
 Apoftles. 
 Mat. 5.13. 
 
 Zo/j.ao.iJ, 
 
 1?* AN ABRIDGEMENT OF 
 
 Chap. viii. 
 Touchiug the power of the Church as touching the at» 
 tides of faith, and with whatvnbridled licemiouf- 
 nejfe it hath in thepapacie bene wrefted to corrupt 
 all purenejfe ofdocJrine. 
 
 1 XTOw followeth the third place touching the 
 
 lN power of the church,which confifteth part- 
 ly in particular BiuSops, partly in Councels:& thofe 
 cither prouinciall or general! : fuch power cofifteth 
 eitherindoetrinc,oriniurifdiction:or in making 
 lawes.The place touching dotfrine hath two parts; 
 authoritie to deliuer and teach articles and points 
 of doctrine , and to expound the fame. And let all 
 things be done to edifying*. That {hall be,if the au- 
 thoritie of Chrift , the maifter of the Church , be 
 kept fafe and found. 
 
 z Furthermore we muft remember in this place, 
 that what authority foeuer the Scripture doth giue 
 either to Priefts, or Prophets, or Apoftles or to the 
 fucceffours of the Apoftles , that is properlie giuen 
 not to the men them felues , but to the miniiterie 
 wherein they are phced. It is fayd of the prieftes*, 
 The lips of the prieft (hall keepc knowledge, & they 
 (hall require the Lawc at his mouth : becaufe he is 
 the Angell of the Lord of hoftes, 
 
 3 The authoritie of the Prophets is defcribed 
 in Ezechiell : Sonne of man (faith the Lord)I haue 
 made thee a watchman to the houfe of Ifrael.Ther- 
 fore thou ihalt hcare the word out of my mouth , & 
 thou (halt tell it them from me*. 
 
 4 The Apoftles arc called the light of the 
 world* ,the fait of the earth, they are to be heard in 
 fteedofChrift*. 
 
 $ And though there be but one & the fame do- 
 ctrine 
 
CALVINS INSTITVTIONS. Lib. 4. 299 
 
 jftrinc, yet according to the diucifitie of times , the 
 iferuancsofGod had diueifc kinds of teaching. Itis T n€f ^ mc J°' 
 true-;ndccd which Chrift faith, that no man hath miners oV'* 
 fcencthc Farherhut the Sonne, andhctowhomc tcachngc 
 the Sonne will rcueale him*. God vied fecret rcuc- 
 lations with the Patriarks : &thefe did he continue 
 with vnJoubted (igncs.The Patriaikscoueyed that 
 vnto their fonnes,& they to their childrcns childrc. 
 
 6 When the Lordc railed vp a more mamfeft 
 formcof the Church , he would haue Bis word put xheVord'" 
 jn writing, thar the prieftcs might thence fet that written, 
 which they (hould teach the peopIe,and" that ail dc* 
 
 <ftrinc might be examined by that rule. Therfore af- Priefts. 
 tcr the pubhihingof the Lawe, the prxfts arc com- 
 maunded , that they ihouldoncly teach that which 
 God did comprehend in the Law.lt was no: lawful! 
 for them to adde o: to diir.iniih. After the followed Prophets, 
 the Prophets which were interpreters of the Lawe, 
 who added nothing therto, but prophecies concer- 
 ning things to come.Herunro were added the hifto- 
 ries, which a;c alfo the works of the Prophets : but The old tcfla. 
 being made by the cnrii:ing of the holie Ghoft. m ^t. 
 Such was the rule of the life of the fathers vntill 
 the comming of Chrift. 
 
 7 When the wifcdomcofGod was made ma- „,^" Cw CClU " 
 niftftin the fleih , he taught with full mouth what- Heb.^%. 
 focuer mans mind canconceaueofthe Father*;be- * Mai 17. y. 
 cauiethc Father appointed him to be a teacher*. Aimaximc. 
 Therfore he left nothing for o. hers to fpeake after 
 
 hlm - In the old ana 
 
 8 Therefore let this be a firmc maxime, that new tcftament 
 thereisnoneotherwordofGod tobehad,butthat " comprehen- 
 
 which is contained in theoldandneweTeftament: t1ct , !uS 
 .... , r , . and the belt 
 
 and that there is none other manner or teacning a- kir.d of teach- 
 right in the Church, but according to the prescript inge. 
 
JHat.i7.io. 
 I Ptf.4.11. 
 
 1 Q»t, 14.15». 
 
 feM.I0.10. 
 
 Whethera 
 Councell can 
 crrc. 
 
 /♦6.14,6. 
 
 ifrr.s.ia* 
 
 The church is 
 without blotc. 
 £tb. 5 i 5 . 
 
 300 AN ABRIDGEMENT OF 
 
 and rule of his word. Thcrforc Chrift commanded 
 the Apoftles to teach, whatfoeuer thingeshchad 
 commanded them. 
 
 9 That was alfo diligently obferued by the A- 
 poftles*. 
 
 ObieSi. It is notlawful for one alone to adde any 
 thing : buc there is another refpect to be had of the 
 vniuerfall Church. 
 
 Jn, Faith commeth by hearing: and hearing by 
 the word oft}od*: If faith depend vppon the word 
 of God alonc 3 what place is now left for the word of 
 all the whole world. 
 
 10 Obit ft. A gcnerall councell is the true image 
 of the Church , and it is goucrned immediatlie by 
 the Spirit ofGod : thcrfore it can not crre. 
 
 jin. A gcnerall councell is gouerncd by che holie 
 Ghofr , when it decreeth or fettcth downc nothing 
 contrary to the word of God. Then it cannot erre. 
 . 1 1 Obktf. Chrift fayd, behold 1 am with you vn- 
 till the end of the world*. Alfo, 1 will giue vnto you 
 a comfor:er,the Spirit of truth*. 
 
 jin. He did not only promife that to the number 
 oftwelue,buteuentoeucrieone of them. And this 
 fpirit is not the fpirit of error,of lying,of ignorance 
 or darknc(fe,but of fure rcuclation,wifdomc 3 truth, 
 and light*. 
 
 n Obictf. Whatfoeuer is giuen toeueryoneof 
 the faithfull feudally , that is giuen andbclongeth 
 to the Church altogether. 
 
 jin. The Church ihall neuer want that which 
 (hall be nccefTarie for ir. But the richcfFc of the 
 Church are fuch,that it wantcth much of the chie- 
 i eft perfection. 
 
 QbitEi. The Church clcanfedbythewafhingof 
 wa:er,ir. the word of lifers without bloc & wrinkle*. 
 
 The 
 
CALVINS INSTITVTIONS. Lib. 4. 301 
 The piller and foundation of truth *. i\Tim. $.1 y« 
 
 jh%. In the former place it is mher taught what X 
 
 Chrift doth day lie worke in the Church:rhen what 
 he hath already accomplifhed.Againitisfalfe&fri- % 
 uolous to thinke that the church is altogether with- 
 out fpot,a!l whofe members arc vnclcane : further- 
 more the Church it fclfc is the pillcr of truth,which % 
 refleth vpon the word of God alone. 
 
 13 Isitaniemarucll if the bride andfcholcrbc 
 fubieft to Chrift her fpoufc and maifter, that fhc 
 may continually and diligently depende vpen his 
 mouth? 
 
 14 ObieSi. I haue manic thinges to fay to you, rh'^Th I* 
 which you cannot caric now*. lohlit.ii? *' 
 
 ^«.Thc Apoftles being led by the Spirit of truth 
 into all truth 3 they did publtm their writings,wherin 
 they left the perfect knowledge of the do&rine of 
 the GofpelljWritten. 
 
 1? Obieci. Chrift commandeth that he be coun- 
 ted an Ethnickc & as a Fublicane,which (hall gain- 
 fay and refift the decree of the Church*. Mat.it. ij. 
 
 jin. There is no mention made there of do&rin: 
 but onely the authoritic of cenfurcs to correct vices 
 isauouchcd,that they may not fet them fclues a- 
 gainft the iudgement thcreof,which fhalibc admo- 
 niflied and reproued. 
 
 ObUEf. The Church muft be heard. Theforeeof 
 
 jin. Who denieth that? becaufeitpronounceth Cenfurc » 
 nothingbut out of the word of the Lord. w , , 
 
 16 Obieff. Baptizing of infantes fprange not baptizing of 
 fo muchc from the manifefl commaundement infants be by 
 of the Scripture^ as from the decrees of the thc decreet of 
 Church. the church. 
 
 jin. It (hall fufficicmly appearc clfe where, that 
 itisfarrcotherwifc. 
 
jo» AN ABRIDGEMENT OJP 
 
 Obictt. That is nowhere in the Scripture to be 
 found,which was pronounced in the Niccnc iynodc 
 that the Sonne isconlubltantiall with the Father. 
 
 .An. I Bra lint chisworctis not extant in Scripture, 
 but the thing (ignifying the fame,, is often foundc in 
 Scripture. 
 
 Chap. ix. 
 Of Councils and their authoring ■. 
 
 What eounfch x "CVrthcrmorcCouncclsfhallbc Iawf(illthcn,if 
 bcUwiull. A Chiiftlit aschicfeintheiamc,&dogouerne 
 
 the whole afl'cmbly with his word and Spirit. 
 
 i For this is Chriits faying,whcrc two or three 
 mall be gathered together in my name, 1 am there 
 iUt.if.io. inthemidltofthcm*. Which promife dothnolcflc 
 belong to eucricparticiilarafremblie, then to a ge- 
 ncrall Councell. And thole only arc gathered toge- 
 ther in the name of Chrift, which adde nothing to 
 his word,ncithcr take anie thing thcrfro. 
 3 Obiccl. The truth rcmaineth not in the church, 
 vnlcife it continue among the Paftours. Neither 
 dotli the Church confift, vnleflc it appcarc in genc- 
 rall Conn cells. 
 Paftorsaic An. That is not alwayestruc. For there was a 
 
 blind. Churcbmlfaiashis time atIerufalcm,whichGod 
 
 had not as yet forfaken , and he calleth the Pallors 
 IT <6 thereof blind watch men 5 ignorant,dumbe doggs * t 
 
 ** ' °" 3n an other place he tcachcth that they haue a flia- 
 dowifli pretence and cloake of prie(thood*.Fr6 the 
 Ofi.9 »• prophet ro the pritft euery one followcth lying*. 
 
 4 Obiecl. Peraducnturc that was of force a- 
 mong the lewes : but our age is free from fogi ear. 
 aneuill. 
 
 An Would God it were : buttheholic Gbofl: 
 hath pronounced that it fhallbc othcrwife.As faith 
 
 he 
 
CALVIKS INSTItVTIONS. Li». 4. Jo} 
 he there were in the old people f alfc Prophctes : To 
 likewifc there (hall be among you falie teacher s,flily ^ ' ^ .. 
 bunging in lefts ofpcrdition". Jt4a.t4.tu 
 
 5 And yet I would not oucrthrow the authori- 2 Tb*f,%+ 
 tic ofPaftorsconcly I warnc men to make choifeof 
 
 them, left wc admit wolucs in ilccdc of true ihecp- 
 heardes. 
 
 6 Out of this wc may calily aunfwer to that o- Genenll 
 thcr thing touching gcncrallCouncclls. The lewes counlells. 
 had the true Church in the time of the Prophctes. 
 
 Butif there had bene gathered at that timeagcne- 
 
 rall counicllotthcpricitSjwhat manner face of the 
 
 Church ihould hauc appcarcd?Thc fpiritof Sathan 
 
 bare rule in the mouth of fourc hundred Prophets, 
 
 which Achab called together *. Micha is condtm- * %!»•**'}•**' 
 
 ncd for an herctickc, he is imittcn,hc is call: in pri- 
 
 foil. So was lcrcmic handled. fr#1 a * 
 
 7 In that Counccll which the pricfts & Phari- 
 fces gathered at Icrufalt what was wanting as tou- 
 ching the outward face? And yet Chrift is condem- 
 ned there, and his doctrine is driuen from amongft 
 them*. And yet there was at that time a Church at /06.10.47. 
 Ierufalem. Therforeitdoth not ncccHanly confift 
 
 in the aiicmblic of Paftours , whomc the Scripture 
 doth pronounce to be fomctimes cuill. 
 
 8 Obiefl. What? fliall the Counccls hauc none 
 authoriticin defining? 
 
 Jn. Yes verily. For all Counccls arc not to be 
 condemned here, neither arc the aclcs of all Coun- 
 ccls to be canccllcd.But lb often as the decree of a- 
 nic Counccll is brought forth , 1 would hauc it di- T , . 
 ligently weighed, at what time it was holdcn, for coSrcdfn 
 what caulc, to what ende, what mancr of men were (^ounfcl^ 
 preicnt 1 and then that it be examined according to x * 
 the rule of the Sci ipturc.So it ihould come to palTc 
 
The fyaodcof 
 Contain, 
 touching 
 breaking of 
 images. 
 
 The contrau. 
 e tic of 
 counccls. 
 The Nycenc 
 Synode. 
 
 Wemuftobcy 
 thofe which 
 haue the oucr. 
 fight ot vs. 
 
 /#£«,i.7.S. 
 
 304 AN ABRIDGEMENT OF 
 
 that Counccls {hold haue that maieftie which they 
 ought to haue. So we do willingly embrace thofe 
 old Synodes,as the Nicene,that of Confhntmoplc 
 of Ephcfus,and the firft Chakedon Synode. 
 
 9 By the later Counccls,which arc often contra- 
 ry one to another,we may fec,how much the church 
 hath oftentimes degenerate from the purity of that 
 golden age. It is now about nine hundred yearcs a- 
 go fince the Synode of Conftantinopie being ga- 
 thered vnder Leo the Emperour,didadiudg images 
 pla ce d in Churches to be broken. The Nicene cou> 
 cell decreed that they ihould be reftored. 
 
 10 Ail chofe auncientand purer Counccls had 
 their imperfections. There appeareth a notable ex- 
 ample hereof in the Nicene Synode. For thercjha- 
 uing as it were forgotten all grauitie > raodeftie,& all 
 curtefie, omitting to contend with Arrius,jhey be- 
 gan one to wound another with inward diijntions, 
 obie&ing of crimes,and infamous libels. 
 
 11 ObieSi. Synodes may indeede erre in thofe 
 things which arc notneceifarie to faluation. 
 
 jin. Then they did not alwayes follow the Spirit 
 as their guide. But we may eafily iudge by gcnerall 
 CouncelSyhow great authority prouincialcouncels 
 haue to make articles of faith. 
 
 12 Obiett. Though they be in mind blocktfh and 
 in will mo ft wicked, yet the word of God remaineth 
 which commaundeth vs to obey thofe which haue 
 the ouerfight of vs*. 
 
 jin. What if I deny that they be fuch as haue the 
 ouerfightofvs ? which are fuch? Butwhat manner 
 perfons doth lofue defcribe ? Let not faith he , the 
 booke of the Law depart out of thy mouthrbut thou 
 ihsk meditate in it day &night.Tnou (halt not turn 
 afide either to the right hand or to the left*. Ther- 
 
 fore 
 
CALVINS INSTITVTIONS. LTB.4. joj 
 fore thofe (hall be our fpirituallgouernours, which Whoaretrue 
 turne not afidc from the Law of the Lord, cither to Outers, 
 the right hand or to the left.Othcrwife we muft not 
 heare thc,as being falfe prophets & falfe ApoftLs*. Qj.ui, 
 
 13 Bccaufc we haue proucd that the Church Mat.j.t^.iS 
 hathno power giuen to ere&any newc do&rinclet io» 
 
 vs now ipeake of the power which they geuc her in 1 *■ 
 
 interpreting the Scripture. We graunt indeed and 
 
 that willingly, that if anie deputation fallout about Interpretation 
 
 anie opinion, there is no better or furer remedie, of the Scrip. 
 
 then if a Synode of true Biihopscomc together, ™ re * 
 
 where the article or point in controuerfie maybe ° ^ no c$ 
 
 difcuffed. For the determination mail haue much 
 
 more weight: they mall more commodiouily deli- ~ 
 
 berate being together: and alfo Paulc defenbeth* ' 3 V*" 2 '*? 
 
 this way in iudgmg doctrines. So when Arrius arofe 
 
 the Nycene Synode was called : the Synode of Co- 
 
 ftantinople againft Eunomius & Macedonius: that 
 
 of Epheius againft Neftorius. Alio we muft note A Caucac 
 
 thiSjthat it is no perpecuall thing,that that is a true 
 
 interpretation of the Scripture,which hath bene let 
 
 downeby the confentof aCouncell. For in the fe- 
 
 cond Synode ofEphcfus, thehercfieof Eutiches 
 
 had the vpper hand,and the hohc man Flauian was 
 
 banifhed. 
 
 14 Chrift commaundeth all to drinkc of the T ^ e j, ere r r 
 cuppe which he giueth in the Supper*. TheCoun- Eutiches. 
 cell of Conftance commanded that it ihould not be Mxt.ze.i6. 
 giuen to the common people, but it would that the Contractions 
 pneft alone mould drink. Paul calleth forbidding of ° f Syaods * 
 mariagc, hypocrite of deuils*. And the Spirit pr®- 
 nounceth in an other place that mariage is holie & h™*'*' 
 honorable among all men*. Wheras they did after- 
 ward forbid prieftes to marie, theydefire to haue 
 
 that counted a true interpretation of the fenpture, 
 
 X 
 
ioS AN ABRIDGEMENT OF 
 
 Thcrforc whatfocuer interpretations or decrees of 
 Councels (hall be contrane to the truth of the Go- 
 fpclljthey mud in no cafe be rcceaucd. 
 Chap. x. 
 Touching the power in making laxcesjoherin the Tope 
 with hi* adherents did exercife moji cruell tjran- 
 nie and butcherie vponfinles. 
 The feconde * M*^ w ^ owetn tne Second part touching ma- 
 part touching 1^ king of lawes: from which fpringinnumera- 
 makingoflaws ble traditions of men did iflue,bcing as many fhares 
 to ftrangle foul s.Ther fore it is worthy to be knownc 
 whether it be lawfull for the Church to bind mens 
 confidences with thelawes which it (hall make. 
 
 2 We fee how wearily Paul walked in this point*, 
 fo that he durft not euen in one thing infnare the 
 confeience. For he did forefee what a wound mighc 
 be made in the confeiences of men, if the neceflitie 
 of thofe things mould be layd vpon them, the liber- 
 tic whereof the Lord had left. 
 
 3 That this knot may be loofed , we rauft firft 
 know what confeience is. We muft fee the defmitio 
 out of the proper dcriuation of the word.For as fci- 
 ence taketh the name fro the knowledge of things: 
 fo when men haue the feeling of Gods iudgment,as 
 a witnefTe adioyned to them, which doth not furTer 
 them to hide their finncs, but that they arc dra wen 
 vnto and arraigned before the ludgment feat of the 
 iudge , that feeling is called confeience. For it is a 
 ccrtaine mcane bctweenc God and men . From 
 whence the olde prouerbe comcth ,the confeience 
 is a thoufand witnefTes. 
 
 4 Therfore as works haue refped vnto men,fo 
 the confeience is referred vnto God.So that a good 
 confeience is nothing elfc,but the inward integritie 
 of the hart. In which fence Paulc write th , that the 
 
 fulfilling 
 
 Confeiences 
 muft not be 
 
 infnared. 
 
 What con 
 fuencc is. 
 
 Science. 
 
 Workes 
 refped men 
 and the con- 
 science God. 
 
CALVINS INSTITVTIONS. Ln. 4 . 507 
 fulfilling of the Law is Ioue out of a pure confciencc 
 and faith vnfaigned*. Alio itisfometimes extended 1 Ttm.i.%. 
 vnto men. So Paulc indeuored to walke with a good 
 confeience toward God and mcn.But that is vnpro- 
 perly fpeken. And that is to be confidered both in 
 the commandements of God which muft needs be 
 kcpr,and alfo in things indifferent and meane. H 
 
 f If mens lawes be giuen to this ende that they be°» b/ob^** 
 may charge vs with rcligio, as if the obicruing iher- (crucd. 
 of were of it fclfe neceflane 3 we fay that that is layd 
 vpon the confeience wh:ch was not lawfulLFor our 
 confeiences haue not properly todealewith men, 
 but with God, feing they arc gouerned by the word 
 of God alone. 
 
 \ 1 '.cEl We muft obey Princes eucn for confeiece 
 fake*: therfore the lawes of Princes beare rule o- Rom.i}.*. 
 uer mens confeiences. 
 
 Jr.. We muft diftinguifnbetweene the Genus & 
 the Species. The generall comm-indement of God 
 commendeth the authoritie of magiftrats.Huhcrto That we muft 
 we muft obey. But it is not mectc that the lawes °bcy princes 
 which are written by ihcm, mould appcrtaine vnto and how iurc 
 the inward gouernmentof the foule.Therforc if any 
 thing be commanded contrane to the word,or if in 
 things indifferent there be a certaine necefli tie laid 
 ypon vs we muft not obey. 
 
 6 Such are thofe which in Poperie are called eC- Po ? iih co »JH- 
 clcfiaftical coftkutiom which are brought in for the C1 ° ns ' 
 true Stnexcflary woiihip ofGod.And as they be in- 
 numerable^ they be infinire grins to infn are fouls. 
 
 Ob. Bifhops are fpiritualllawgiuers appointed of Authentic of 
 the Lord 3 after that thegouernment of the Church /lilo P s * 
 is committed to them. Therfcre he which breaketh 
 their coftkutios/ebcllcih agaiaft god & the church 
 
 ./*.•». The authority of Biftiops appertaincth to fee 
 
 X»j 
 
%o* AN ABRIDGEMENT O? 
 
 the pollicie of the Church in good order., againffc 
 which we muft not fpeake. But it is neceffarie that 
 they alwayes follow the rule of the Scripture. 
 
 7 For to fpeake properly there is but one Law- 
 There isbut g'mer, namely, the lord,who is able to faue & to de- 
 God.^ ' ftroy.He hath fo comprehended in his Law,all that 
 
 which was necciTaric to the perfect rule of good 
 
 life , that he left no thing for men to adde to that 
 I chiefe perfection. And this doth he to that end,rirft 
 
 x that all our works may be gouerned by his will. Se- 
 
 condly,that he may fhew that he doth only require 
 
 obedience at our hands. 
 
 8 If we kcepe in mind thefe two reafons,wc may 
 eafilie iudge what conftitutions of men are contra- 
 ry to the word of God.With the former reafon Paul 
 conrendeth againft the falfc Apoftles which affaied 
 
 Col. *.»• to burden tn e churches with newe burdens*. He v- 
 
 feth the fecond more in the Galathians , when he 
 r , teachcth that the confeiences muft not be infhared 
 
 Fauites o c . po- which muft be gouerned by God alone, 
 pifheonftim- 9 Let vs apply this doctrine to our times. We 
 tions-. , fay that the conftitutions wherwith the Pope doth 
 
 * a „- burden the Church, arc hurtfull, whether they be 
 xThev arcou- '. . » . / 
 
 ted for the concerning ceremonies and ntes:or which do more 
 true worfhip of belong to difcipline. Firft becaufe they hoide that 
 God the worfhip of God is contained in them: Secondly 
 
 aT ^%nces becaufe they bind the confeiences with precifene- 
 
 They make ccflitie to keepe what foeuer they command, 
 the cniuman- i o Furthermore that is the worft of all that whe 
 dement of God rc ligi6 is once begun to be determined by fuch vain 
 Jtatu \ inuentionsythe commandement of God is made of 
 4 They be vn- non e effect*. For it is a greater offence with the,to 
 profitable and haue omitted auricular confeffion,the to haue con- 
 foolifh. tinued a moft wicked life a whole ycare together. 
 
 1 * XI There be alio other two no fraall faults in the 
 
 fame 
 
CALVINS INSTITVTIONS. L18.4. ;e* 
 
 fame conftitutions, firft they prefcribe vnprofitable 
 obferuations. Secondly they opprefle the confeien- 
 ces with an infinit multitude , and they do fo cleaue 
 to fhadowes,that they cannot come to Chrift. infinite mulu% 
 
 iz So that at this day notonely the vnlearned luc j es . 
 multitude,but as euerie one is puft vp with worldly x 
 
 wifedome, foheis wonderfully delighted with the Popiflifnarcs 
 beholding of ceremonies. Hypocrites &filie wome 
 thinke that nothing can be inucnted , which can be 
 either more beautifull, or better. Neither is it anie 
 maruellthat the authours thereof are come to that 
 point, as tomockeboth them fclues & others with 
 friuolous toyes : becaufe they haue taken a pattern rhepapifts arc 
 partly by the dotings of the Gentiles : & partly like apes, 
 apes they haue imitated the old rites of Mofes Law. x 
 
 1 3 Againe there is fuch a number of them," that The number is 
 the Church can in no cafe endure them. Hereby it not lollera ^ c 
 commeth to pane that there appeareth in ceremo- 
 nies, I wot not what Iudaifme:& other obferuations 
 
 bring vpon godly foulcs a grieuous butcherie. 
 
 14 ObieEf. There be amongftvs manie,as igno- 
 rant, as they were fomc amongethe people of If- Pop»fl»«Kr©« 
 racll. Such introduction was appoynted for; their uCtl0n ' 
 fake. 
 
 Jn. To opprefle wcake confeiences with great 
 heaps of ceremonies,is not to comfort tbem.Paulc 
 faith that the Iewes are like to children,which were 
 kept vndcr tutors and gouernours , & we to growen 
 men,which being fet free from the tuition of others, 
 haue no neede of childifh rudiments. 
 
 Qj*e(l. Shall the ignorant fort then haue no ce- 
 remonies geuen them to helpe their vnskilrul- 
 nefle? 
 
 */*w. Let thofe be giuen the which fet forth Chrift 
 more plainly,and not thofe which darken him, 
 
 X iii 
 
3i* AN ABRIDGEMENT OF 
 
 They are if ObhSi. They be facrifices, where with God is 
 
 counted purg - WC JJ pfcafed : finnes are taken away : and faluation 
 in* facrifices ispurcha(cd# 
 
 An. They are rather foolifh and pcrnitious opi- 
 nions. 
 
 BofHngof ftagc obieSi. Good things are not corrupt by ftraunge 
 
 players. crrours , for as much as in this behalfe a man may 
 
 no lcfTc finne in works commanded by God. 
 
 An. But they are cuill, as being not vnderftood, 
 and like to a ftage play .God feekech obedience,nei- 
 
 J'T 1 ' therwillhe be worshipped with precepts of men*. 
 
 Laftly they do notdired vs vnto Chnft : but they 
 
 are only nets to catch money, and feme for facrile- 
 
 gious buying and felling. 
 
 I ue ted for l6 Therefore io often as this fuperftitioncrec- 
 
 «ainc pethin, that they will hauc men to worihip God 
 
 with their inuentions , what lawes lbeuer are made 
 to that end,thcy ftraight way degenerate vnto thole 
 groffe abufes.God threatneth this curfc to all ages, 
 that he will ftrike them with blindnelfe & blockiih- 
 
 fr/Tip.t}. nelTe,which worlhip him with doctrines of men*. 
 
 Popifh traditi- 17 ObieEi, Our traditions arc not of men,but of 
 
 ons. God. For the Church is fo gouerned by the Spirite 
 
 of Godjthat it can not errc. 
 
 An. We haue alreadie ihewed howe falflie they 
 chalenge to them felues the title of the chureh.For 
 the Church followeth the rule of herfpoufr. Nei- 
 ther is that the Church, which palling the boundes 
 of the word of God, doth play the wanton , & doth 
 riot,in giuing new lawes. 
 
 The Church ObieEi. The prophecies are added to the Lawe. 
 
 doth not go An. There is no addition thereout an expofitio. 
 
 without the 18 ObhEi. We haue from the Apoftles the be- 
 
 word. ginning of our traditions. 
 
 An, The whole doctrine of the Apoftles trauel- 
 
 leth 
 
CALVINS INSTITVTIONS. L1B.4. 311 
 
 leth to this ende , that the confcicnccs may not be 1 
 
 burdened with new obferuatios:or that the worlhip 
 
 of God may not be polluted with our inuentions. z 
 
 Obieft. The moft of the Apoftlcs decrees were 
 receaued by vfc and the manners of men,& yet they The decrees of 
 were not put downc in writing. a^lcTdowne 
 
 An. They learned by thereuelatio of the Spirit, j n writing 
 after Chnft his afcenfion, thofc thinges which they 
 could not vnderftand when Chnft was liuing , and 
 thofe things which were ncccfiaric to faluati6 they 
 left in writing. 
 
 . 19 Thcrforc in all thefe things there is great fim- 
 plicitie required , fuch as we fee appcare in- the ad- 
 miniftratio of the Supper in the Apoftles time. The 
 next fuccefTors added fomewhat, which was not to 
 be mifliked. But afterward came thofe fooHih coun- 
 terfaiters,who patching together diuers pieces now Tnc making of 
 & then made thefe geftures & icttings of the Mafle. the Maflc 
 
 Obiecf. Auguftine faith, that thofe things which 
 are done with one confent in all the whole church, 
 came firft from the Apoftles them felucs. 
 
 An, We may vnderftand, faith he * , that thofc Epifi.ut, 
 things which are kept in all the whole world , were 
 decreed either by the A poftles the felues , or elfe by 
 gencrall councels , whofe authorise is moft whole- 
 fome in the Church. But he fpcakethoftheobfer- 
 uations of his timc,which were then very fewe. 
 
 20 ObitSi. We hauc holy water fro the Apoftles. 
 
 An. Yea I wot not what Pope did pollute Bap- Holie water, 
 tifme with this ftrangc and vnfeafonable figne. The decree of 
 
 21 ObieSi. ThcApoftles and Elders of the pri- «he Apoftlcs. 
 mitiue Church,eftablimed a decree,befides the co- 
 jnandement of Chrift , whenn they commanded all 
 
 the Gentiles to abftaine from things orTf cd to idols, Att.i1, 10. i*. 
 from ftrangled,and from blond*. 
 
 X iiij 
 
ju AN ABRIDGEMENT OF 
 
 Jn. The Apoftles made no new Law,but the di- 
 uine and eternall commaundement of God , tou- 
 ching the not breaking of charitie. Neither isanic 
 iote of chat libertie taken away,but the Gentiles arc 
 admoniihed by what meanes they mould temper 
 them felues to their brethren , that they abufe not 
 their libertie to the offending of them. 
 
 22 Like as if anie fakhfull Paftours bearing rule 
 in the Churches which are not as yet well ordered, 
 do forbid al thofe which are of their flocks that they 
 cat no fle ih vpon the Friday before thofe which arc 
 weake,or that they work not openly vpo holy days. 
 
 23 ObieSi, And yet it $ ncedfull , that being in 
 fubieclionwe iuffereuethc hardcemmandements 
 ofourxulers. 
 
 Jin Sro they decree nothing that is contrarie to 
 /«/C19.13. the truth of the word of God. For God rcie&eth* 
 ^■LKmiTM- an ^ l**™cicl^Kc inuentions of men. 
 aj, ' 24 Therfore both our. owne wifedome, and alfo 
 
 1 jgn. 1 z. 1 . the wifedome of all men mult become foolilhnefic 
 2, %in. 16.10. m our £ y Sj t ^ r we JIia y (i-f| cr God alone to be wile. 
 25 Obncf. Samuell iacrinced in Ramath, and 
 thougnhe did that contrarie to the Law } y ec it plea- 
 j to.7.17. ^ fed God. 
 
 .An. He did not fet anie fecond Alcar againft the 
 
 Samuels .facri- onely Altar: but became there was not as yet anie 
 
 ** cc * place appointed for the Arke of the couenat,hc ap- 
 
 poiutedthe citie where he dwelt for the faenrices, 
 
 as being moft commodious. 
 
 Obiect. Menohabcinga priuate man,did offer a 
 
 , 9 facrifice contrarie to the Law*. 
 
 Mcnohae's ^ n - This was an extraordinare and particular 
 
 i acrificc. example jiieither is it to be imitated . 
 
 blAt.xi.\* z6 Obiect. Chrift would haue thofe burdens 
 
 which were heauie & which could not be born,to be 
 
 borne, 
 
CALVINS INSTITVTIONS. Lrt.4. 515 
 borncjwiiich burdens the Scribes and Pharifes did 
 binde together. 
 
 An. Chrift would hauc his difciples to beware of 
 the lcauc of the Phanfces,becaufc they mixed theiF Tlie tra( jj t i onf 
 traditions with the do&iine of truth: yethee will ofchc pharifes 
 haue them to bee hearde, if they tcache Mofes his 
 law. 
 
 27 ObitEl. Then all the la-ves are euill,wherby 
 the order of the Church is fct in frame. 
 
 An. Lawcs which feruc tonourithepollicieand 
 peace, are greathc to bee obleruedinChurches,fo What cccldu 
 they be made deccntlic & according to order. ^ 1 "* 1 Iavvcs ba 
 
 i$ Which (halbe,if rites be vfed,whichmay pur- f ^.r'4.40. 
 chafe reuerence to holy things.That done,if mode- j % 
 fhe and grauitie doe mine and appeare. This is the what thinges 
 firft thing in order, that thofe which rule,know the order requi- 
 rule how to rule well : and that the common people rcch * 
 be accuftomed vnto the obedience and true dilci* x 
 
 plme. Laftlie,thattheftate of the Church being fct 
 in good order, the peace & quiemes of the church 3 
 
 be prouidedfor. 
 
 i? 'Andthatiscomclinefle,whichisfont,forthe C °T}'u 
 reuerence of holie myftenes, that it is a ntex- ferue(1 j nt j ic 
 ercifevntogodiinc{Te,oratleait fuchas {hall ferue church. 
 to the conucnient garnifhing of the action, and 
 that not without fruite.Such exercifesof godlines Order in the 
 leade vs dire&lie vntoChrifte. And order is placed church, 
 in that framing, which takethaway confufions and 
 tumultes. Paul giueth an example of the former, t 
 
 that profane quailing & baricjuetting be not ioyned x Ctr,iz,u. 
 with the fupper*. In the other fort are the hourcs 
 appointed for prayer and preaching . Therefore 
 the one fort of constitutions haue rcfpecl vnto 
 rircs and ceremonies, the other todifcipline and 
 peace. 
 
ji4 AN ABRIDGEMENT OF 
 
 What eonftitu- 30 Furthermore I allowe ihofc conftitiicions of 
 
 tjons be good. men,which are both grounded vpo the authority of 
 
 God, and alfo arc taken out of the fcripture, and 
 
 confequentlie are altogeather diuinc. Let kneeling 
 
 in time of folemne praier be an example. 
 
 X&cft. If we muft hear the Lor d alone, why hath 
 
 One forme of he not defcribed particularly, what we ought to fo- 
 
 ro?^"cfo°S low in difci P lme and ceremonies? 
 ip ZS . •/*»• Becaufe they depend vpon the condition of 
 
 times,ncithcr doth one forme agree to all ages.Yec 
 1 Cor. 1440. we mu ft follow generall rules, that that may be ob- 
 fcrued which is comelie,& which order recjuireth*. 
 S^neft. What libertie of conference can there 
 be in fo great obferuation and circumfpeclion? 
 jin. Yea it mall (land excellence well,when we 
 Rudiments of fl^H CO n(idcr that the lawes are not ftedfaft & con- 
 our infirmity. rinua U 3W hereto wee are bounde,but externall rudi- 
 ments ofmansinfirmkie* which though allofvs do 
 notncedc,yctallof vsdoe vfe, becaufe one of vs 
 is bound to another to nouriihloue. 
 
 S^uejl. What? Is there fo great religion in a wo-< 
 mansveile, or in her filence, or in kneeling:, that it 
 cannot be omitted without danger? 
 
 An^ If in thefe one fwarue cither through want 
 EuM contempt f wit,or through forgetfulncflc,or necefTitie,therc 
 ftutoorncfle. * s non * °^ nce committed,but if through cotempt 
 theftubbornnefTeistobe mifliked, 
 
 31 Furthermore we mult yfe great diligence in 
 this point, that none error creepe in which eyther 
 ftaineor darken this pure vfe.Which thingihall be 
 brought to paflc, if all the obferuations that bee, 
 fhallhaue a manifeft fhew of profice,andifvery fevt 
 T . bee vfed: and efpeciallie if the doctrine of a faith* 
 
 be profitable! w ^ P a ft° ur be ioyned thercwithall,to (hut and flop 
 the way before wicked opinions. 
 
 Chap» 
 
CALVINS INSTITVTIONS. L1B.4. 315 
 
 Chap, x 1 . 
 Of the iwrifdtSftonofthechurchyCtndtheabkfe thcr* 
 ofjucb as we fee /npoperie. 
 
 1 »npHE thirde part of Ecclcfiafticall power re- 
 
 1 mainech^hichwefaycofiftethiniurifdiai- *£&*" 
 on. And this iurifdi&ion is an order prouideel for iurifdiftion. 
 preferuation offpirituall pollicie:co this endejfrom 
 the beginning there were iudgement feates or co- 
 iiitories in churches,to examine manners, andpu- Confiftorle*. 
 rufli vices : and bcare rule in exercifing the office of Mat. 18.18. 
 the keyes*. Paul calleth them goucrnments*. Fur-* 1 £>•!*•»*. 
 thermore, that power of the kcyes hath two parts /J^" 1 ?* 1 **' 
 principalis. The one coniifteth in preaching the Mat.i6.i 9 . 
 Gofpel*,which is properlie not fo much power as a The preaching 
 minifterie,if we refpecl: men. For Chnft hath giuen oi thc wordc . 
 this power to his word ,whereof men are ministers. 
 We fpeake not of this now. 
 
 z The other power of binding and loofing is de- 
 feribedby Cbrift^when heefaieth,lf anie brother what it is tn 
 heare notthechurch,lethimbetothee asanHea-bindeandthc 
 then or pubheane. Venhe I fay vnto you, whatfoe- cnd€ " 
 uer yee (hall bindej&c.But the church bindeth him 
 whom it excommunicatethinotthatitmay deftroy What to loofe 
 him,but that he may repent : It loofeth him whom 
 it receiueth to communion or fellowfliip.-becaule it 
 doeth as it were make him partaker ofthe vnitic 
 which it hath in Chrift Iefu. And leaft anie man co- 
 tcmnc the iudgement of the churchjthe Lord doth 
 tefhfy,that it is nothing els but the publishing of his 
 fentence. 
 
 3 Obie&. Allthcfcthingcslaftedbutforatimc, 
 when as the magiftrates were as yet aliens fro our 
 religion Difdplinei, 
 
 M. This order is aiwaies ncceiiarie. Becaufc necefiaric. 
 
The difference 
 betwene the 
 jnagiftrat and 
 the church. 
 
 Vfe of eccle- 
 
 fiafticalllunf 
 di&ion.. 
 
 Difcipline 
 lep crated from 
 the power or 
 the fword. 
 Excommuni- 
 cation» the 
 fturpeft cen- 
 fure of the 
 church. 
 
 TheSenat'of 
 the church. 
 
 Two fortes of 
 
 Elders. 
 
 lH.$xap.i.ad 
 
 Tint. 
 
 Tirannie of 
 
 Bifhops. 
 
 jitf AN ABRIDGEMENT OF 
 
 the church doth neither take anic thing to herfclfe 
 which is proper to the Magiftrate: neither can the 
 Magiftrate doe this which the church doth:yea the 
 Magiftrate himfelfe muftfometimesbe chaftened, 
 which thing befell Theodoiius Car far. 
 
 4 Andfurclicifanieman doe throughly weigh 
 the wordes of Chrift,hee (hall plainelie fee that the 
 ftatc & perpetuall order of the church is described 
 there,and not any teraporall order. 
 
 5 Furthermore the true vfe of Eccldiafticall iu- 
 rifdiction is^that offences may be preuented.-andif 
 anie offence be rifen,it may be done away.Ther be 
 two things to be considered in the vfe:firft 5 that this 
 fpiritual power may be quite feperated f romthe au-> 
 thoritie of the fword. Sccondly 3 that it be not admi- 
 niftrcd as one man will 3 but by a lawefull aficmblie: 
 both things were obferued inthepurer church.For 
 the holy Bifhops did neither vfe fines nor prifons, 
 but rheir marpcftpummmentwasexccmunication 
 & that in great neceffiue, according to the word of 
 God. 
 
 6 Neither v/asfuch power in mans hand onely, 
 that hee might doe wharfoeuer he would,but it did 
 belong to the copany of Elders, which was in the 
 church,that which the Senate is in the citie.Cypru 
 ioyned the whole Cleargie with the Bifhop. And ic 
 was an vfuall cuftome that the iurifdiclionof the 
 church fhould be exercifed by the Senate of elders: 
 wherof there were twokinds:forfome were appoin- 
 ted to teach:otherfome were only Cenfors of man- 
 ner s:This ordinance grew our of kind by little & lit- 
 tic. In Ambrofe his time the clarks alone were Cc- 
 fors*. At length the Bifhop did challendgethatto 
 himfelf,which was grauntedto the church. 
 
 7 Afterward the Bilhops committed this charge 
 
 %o 
 
CA1VINS INSTITVTIONS. L11.4. 517 
 to their officialsrwhich in deed differ nothing from Officials. 
 profane nidges. 
 r Obiecf. Officials admonilli and excommunicate. J^ c,u " r i* 
 
 Jn. Surelie they mock God by this. Some poore cials is ridi- 
 man oweth a little money ?He is citcdrlf he appeare culows. 
 he is condemned.Being condemncd 3 vnlcfle he pay 
 he is admoniihed.By the fecond admonition there 
 is a ftep made to excommunication : if hee appeare 
 not,heis admonifhedtocometo the court: ithec 
 make delay, he is admonimed, and foorth with ex- 
 comunicate. 1 fpeake nothing of the praies,fpoiles, 
 briberies , facnleges, whiche are gathered there- 
 by. 
 
 8 Such is thepopiih fpiiitualliurifdi&ion. Alfb 
 they doe falflie attribute to thcmfeJues the power Bifliopsdoe 
 of the fwordc : becauie it is not exercifed vppon & lflic attribute 
 mens confcicnccs, and Chrifte alfo forbade that*, [hepowcr^ 
 
 Obkfl. Mofes had both together, thelword. 
 
 jin. Firft, that was done by a rare myracle.Se- 
 condlieit did but laft for a time : for when there is Mat.ioAU 
 flcertainc forme appointed by God, the ciuill go* j j, 
 uernment is left to him:he is commanded to refign 
 the priefthood to his brother. 
 
 o Obietf. By this meanes the glorie of Chrifte , . _, 
 doeth florifti as it is worthie, and in the meane fca- ^cfiancd to 
 fon the Bifliops are l.ot too much called away from Aaron, 
 that which their calling requireth. 
 
 jin. As touching the firft Chrilt faith*, Kingcs 
 of the nations and Princes reigne ouer them, 
 but you {hall not bee fo : and in an other place*, Mat.ia'ii 
 Who made me a iudge or a deuider amongyou? Lu(. i2 . 2 fl 
 As touching the other they are not more excel- 1«^. 12.14. 
 lent then the Apoftles ,who did not thinke it meet z 
 
 for them to ferue tables,hauingforfakenthe wor4 "^' tf '* # 
 of God*. 
 
^cl.6.t. 
 
 A laudable 
 cuftomc. 
 
 Iurifdi&ion 
 was made of 
 voluntaric 
 
 iudsmer.t* 
 
 318 AM ABRIDGEMENT OF 
 
 10 Neither is it to be doubted, but that Bifhops 
 went thus farre beginning with a veric little : but 
 they haue lifted vp themfclues with fubtiltie & cro- 
 ked craftie meancs,and that priuiLc.In times paft if 
 anie controuerfie did happen,thc godly committed 
 the ludgement thereof to the Bi(hop,bccaufe they 
 did not doubt of his vprightneife. This was praile 
 worthie,but thefe men made an ordinary iurildic*ti- 
 on of voluntarie iudgements. When cities & coun- 
 tries were (hortlie after brought into diuers ftraits, 
 they fled vnto the patronage of Bilhops: thefe men 
 of patrones,became lords. 
 
 1 1 Although the Bilhop of Rome being not con- 
 tent with their kingdomes,laid hands vpo the Em- 
 
 lHJknwfit.%. pire,who as Bernard faith*, had necde of a weed- 
 hooke,notofafceptcr. 
 
 ix Grcgotie called the Emperour moft noble 
 Lorde,and himfelfe his vnworthie feruant*. 
 
 13 Neither are fiue hundred yearcs yet paft, 
 when as the Bifhops were in fubie&ion to princes: 
 neither was the Pope created without the authori- 
 HenrietheEm. tie of the Emperour. The Emperour Henric the 4. 
 rcrour fold of that name,who foldc hohe things, gaue occafion 
 H°ld C b hin | C5 ' to Grc g or y tnc fcucth,to alter this order. At length 
 brought the Hildebrand who called him felfe Gregoric the fe- 
 Empcrourcs uenth, made alfo the Emperours fubiect to him. 
 in fubieaion to obieSi, The Weft Empire was giuen to the Pope 
 byConftantine. 
 
 Jn. That is a falfe ftarting hole,vnder colour cf 
 donation. 
 
 In the meane feafon the Popes ccafed not fomc- 
 times by fraudcjfomtiniesby trcacherie,fometimc« 
 by weapons to inuade other mens dominions: alfo 
 they brought the citie it felf which was at that time 
 freevnder their power : vntill they came to that 
 
 power* 
 
 Gregoric. 
 
 him. 
 
 Conftantinus. 
 Increafc of 
 the Papacie. 
 
CALVINS ISSTITVTIONS. LiM* VP 
 power,which they doc now enioy. 
 
 i y To iurifdidion is annexed freedome. For p rce< j ome 
 they thinke it an vnmeet thing,if in perfonall cau- annexed to 
 fes theyanfwerebeforeaciuilliudge,andthey fup- lurifdiaioiu 
 pofc that both the liber tie & alio the dignitie of the 
 church confifteth in that,if they be exempted from 
 common iudgements and lawes. 
 
 ObicB. Ifanyqucftion of faith were handled or 
 inie fuch queftion as did properlic appenaine to 
 the church,the hearing thereof was referred to the 
 church. 
 
 1 6 An. By this exception holy men fought no- 
 thing els,but that Princes which were notrel'gious 
 might not with tyrannicall violence and luft hinder 
 the church in doing her dutie. For they didnot dif- 
 alow it,if fomctimes Princes did vfe their authority 
 in Ecclefiafticall matters, fo this were done to pre- 
 ferue the order of the church, and not to difturbc 
 it. Therefore they doc euill to chalendge to them- 
 fclues freedome. 
 
 Chap. xit. 
 Oftbi difcipline of the cburch,whofe principal! vfe is, 
 in cenfures and excommunication. 
 
 ^Vrthermorf, that we may the more ea- The diuifioa. 
 fily vnderftand Ecclefiaftical difcipline,which 
 dependcthvpon the power of the keyes,and fpiri- 
 tuall iurifdiftion,let vs dcuide the churchc into the 
 cleargie and the common people. Let vs fpeak firft 
 of common difcipline,vnder which all men muft be: 
 then we will come to the clear gie,which hauc their 
 proper difciplme. 
 
 a The firft foundation of the church,is,that pri- 
 uatc admonitions doe take place: that is,if any man 
 
 
3** AN ABRIDGEMENT OF 
 
 x doc not his duetie willinglie, that he fuflfer himfelf* 
 
 The degrees to b e admomlhed:and that cuerie one ftudie to ad- 
 
 liiw*" 10 l Cl " moni ^ 1 n * s brother when need is.Efpeciallie let the 
 
 Priuate admo. Paftors be diliget hcrein,whofe dutieit is to preach 
 
 nition. to the people,and to exhort through cuery houfe*. 
 
 z If any man refufe admonitions, and defpife two or 
 
 *4c?.io.io. tnree wknefTes : and if hee continue ftubborne, let 
 
 3 himbebaniihedoutof thecompanie of the faith- 
 
 *ta.i«.x j.17. fuJ1 ^ as a contcmncr ofche church# 
 
 3 But becaufe he intreateth there offecret faults 
 cation 1 " 111 " 1 ' wce mu ^ P uttms diuifion,that fome finnes are pii- 
 
 x * z uate,andfomepublike. Chrift fpeakethofther'or- 
 Deuifion of mer,Reproue him betweene him and thee alone*, 
 finnes. Paulfaith concerning open finnes, Reprouc him in 
 
 Mat.rt.i e. prefence of all men*: that the rcit may feare. Hee 
 G&m** himfelfe followed this laft in Peter*. Therefore » 
 fecrcte finnes let vs proccede according to the de- 
 grees which Chrift fettcth down:in manifcft finnes, 
 ddSnftion of k* vs ft rai g nt wa y proceed vnto the folemne rcbu- 
 finnes. king of the church. 
 
 4 Let this be alfo another diftinclion. Of finnes 
 fome arc defaults,fome hainous offences : for thefc 
 latter Paul vfeth a more fharpc remedie in the ince- 
 ftuousperfonof Corinthus*:becau(e he doth not 
 only in wordes chaften,but with excommunication 
 punifh him. 
 
 c And there be three ends whereto the church 
 EmJes of cor- ^^ re fp C # m f ucn correction s,and in excommu- 
 nication. The firft is that they may not bee named 
 j amongchriftians which lead a wicked life,as if the 
 
 CV.I.J4. no ty church were a confpiracy of wicked mcn*.Thc 
 
 2" fecond that good men may not bee corrupted with 
 
 1 Cor. 5 6, k » the continuall companie of the wicked*. The third 
 3 is, that thofe men themfelues, beeing confounded 
 
 %Thef i .\^. with mame^may begin to repent of their fijthines*, 
 
 6 Thefc 
 
CALVXNS INSTTTV TI ONS.11B.4. 321 
 
 6 Thefe ends being fet downc 5 it remaineth that 
 we fechow,3nd after what fortthe church doth ex- 
 ecute this point of difciphne.whichconfiiteth in in- ,_. .. .- r 
 nldiction. Fint of all Jet vs retame that diuihon of Hnncs. 
 finneSjthatfomearepublilccandiomepnuate.The I j ublikc. 
 former kindc doth not reouirethcle decrees which P»uate 
 Chriftreckoncthvp. In the iccond fortuity come |£ b ^™ e ^; 
 not to the church, vntill ttubbornnes come. When ce l 
 
 itis once come to knowledge ,then rauft we obierue Dcfaultcs 
 the other diuHion between hainous offences & de- 
 faults. In lighter offences there muft alight andfa- 
 therlie chalhfemcnt be vfed. But hainous offences 
 muftbechaftiiedwithamorcfharpremedie: a* by , A r . . 
 depriuing of the fupperjvntill the miner doe tefhfic ' 
 his rcpcntanceVfhis order did the clde and better 
 churchobfcrue,whciawfulgouernmetwasinforce. o . 
 
 7 So far ofwas it that anic was exempted from f u biij" "he* 
 this difcipline,that the Princes did fubmic thelclues feiues to difet. 
 togethcr with the common people,to abide & heart plinci, 
 
 it. And it is meet that the fcepters of all princes bee 
 madeiubiedt to Chriftescrownc. SoTheodofius 
 wasdcpriuedbyAmbrofeof the right of the com- ^ m ^ i ^ „ 
 munion*. This is a lawefull proceeding in excom- i.maratJw£,'- 
 municatingofaman,ifnot the ciders alone do that Whe* 
 apartjbutthe Church knowing and apprcuingthe 
 fame. 
 
 8 And fuchfharpnefTebecommeth the church as 
 is ioyned with the fpinte of meekneffe, that he may 
 notbefwallowedvpof (brrow which is punifhed*. 2 &*•*&• 
 Fovby this meanes a rcmedic mould bee turned to 
 
 deft ru&ion.For when as they enioyned a fmner pe- A cauear. 
 nance to endure for 7.4.3 -ycres,or during his whole s £ al "P n *ffc of 
 liferwhat could followe thereupon, but either great cmcnt »°'d. 
 hypocrifie,or great defperation? 
 
 9 Alkhinges muft be tempered with loue and 
 
 Y 
 
ji» AN ABRIDGEMENT OF 
 
 All things muft curtene. Neither is it for vs to blot outofthenum- 
 be c * m P er "j. ber of the ele& excommunicate perfons,or bee ouc 
 ' of hope of them as if they were alreadic damned. 
 Wee may indeed count them ftraungers from the 
 Churche, and therefore from Chriftc: but yet on- 
 lie during that time wherein they continue diuor- 
 fed. 
 The difference io For there is this difference between excom- 
 becweneexco- municationandaccurfing that accurfing doth giue 
 municarian ouer a man to cccrna U deftru&ion , taking away all 
 cur 10 *** pardon:this that is excomunicatio doth rather pu- 
 nifh maners.There is either rare ornonevfe of ac- 
 curfing. Though the Churche doe not fuffer vs to 
 keepe companie with excommunicate perfons, yet 
 we muft ftriue, and labour to bring them to better 
 . fruit, that they may rcturne to the fellow ("hip of the 
 
 tTbejf.yis. church * : i ca ft wcefall ftraightway from difciplmc 
 to butcherie. 
 . n This is alfo cfpeciallic required to the mo- 
 
 fro.n the derating of difciplinc, which Auguftine difputeth a- 
 
 church. gainft the Donatiih*,that neither priuate men , if 
 
 ttb.% .contparm t ^ C y f ec vices not diligently corrected by the coun- 
 ea ?' u cell of Elders,depart from the Church, or that the 
 
 Paftours thcmfeluesjif they cannot purge all things 
 hfrcc P from f which «cedredrefling, doe not therefore caftfrom 
 the cnrfe. tnem tnc * r minifterie, or difturbe the whole church 
 with vnaccuftomed marpeneffe. For whofoeucr 
 doth either by rebuking amend what he can : or ex- 
 cludeth that which hee cannot amende, fauing the 
 bond of peacc.-ordoth difalow with equity ,and fup- 
 port with ftedfaftnefTc that which hee cannot ex- 
 clude : hee is quit and free from the curfe. 
 
 i a And this doth hee fay,bccaufe of the Dona- 
 tifts, which when they fawc vices in the churches, 
 which the Bifhops did reprouc with wordes, but 
 
 not 
 
CALVINS INSTITVTIONS. I1B.4. $ij 
 not punifh with excommunication, they did cruel- 
 lie inueigh againft the Bifhops , and did deuide VVemufinot 
 themfclucs from the rlocke ot Chrifte with ^vvic- {"^cany 
 kcd Schifme. Soac thisday the. Anabaptiftcs. Thcfchifmc ol 
 
 13 Auguftmedoth principalhe commende that t h c Anabap. 
 . one thing,if the infection of linneinuade the mul- 
 
 titude,thcn the {harpe mercie of hue lie difcipline is 
 neceflarie. For faith he,euen purpofes of lcperati- zpi[i.6A. 
 on are vaine.pemitious,facnlegious :becaulcthcy Note, 
 are wicked and proude : and doe more trouble the 
 good weakc ones,then amend thc ftout cuill ones. 
 
 14 The other part of difcipline, confiftethther- 
 
 in,that as times fhall require , the paftotirs exhort * e /£"^ 
 
 cither to fafting,or folemne'praier, or to other ex- pline conccr- 
 
 ercifes ofhumilitie,repentance and faith,for which ning failing. 
 
 there is neither time^nor mancr , nor foi me prefcri- 
 
 bed in the worde of God,hut it is left to the iudge- 
 
 ment of thc church: the obferuation of this point 
 
 alfo, as it is profitable, foit was vfed in the olde lotl\.\6, 
 
 churche in the time ot the Prophetes and Apo- ^&ijj. 
 
 fties*. 
 
 1 ? Lctlawfullfafting haue three endes.For wee 
 vfe the fame cither to bring downe thc flefh: or that I 
 
 we may be betrer prepared to praiers,or that it may "^ cnds ©f 
 be a teftimony of our humility before God.The firft * itjn gc. 
 end fc fitter for priuare fafting. The fecond is com- z 3 
 
 montoboth,and the third likewife. ., r , -# 
 
 16 Therefore fc^often as we muft make pray- mu ^ t>c bidde. 
 er to God for any great matter, it were expe- 
 dient to proclaime a fafl when wee bid praier. So 
 
 when the men of Antioch did lay bandes on Paul & ^#. t j. } , 
 Barnabas , they ioyne falling with praier*. Such * 1*^.2 37. 
 was thefaft of Anna the Prophetcfle,of Nehemi- *;*«*■•••§■ 
 as*,and others, «fe 
 
 17 AgainCjjfeitBer pcftilence,or famine, or war 
 
 Tfij 
 
Thingcs to be 
 auoyded in fa< 
 fting. 
 
 2 
 Hb.t.deMor. 
 
 3 
 
 Manic b. cap 13 
 & lib jo jt 'onu 
 faufium. 
 
 314 AN ABRIDGEMENT OT 
 
 begin to raunge, or if any calamitic hang ouer anic 
 countrie,it is the dutie of the Paftour to exhort the 
 church to faft,that it may humbly befeech the Lord . 
 to turne away his wrath. Wee may readilie gather 
 out of the wordes of loci, that thepeople of Ifracl 
 did that*. 
 
 Obiect. Itis an outward ceremonic,which toge- 
 ther with the reft had an end in Chrift. 
 
 M. Yea it is euen at this day alfo an excellent 
 help for thefaithfull.Therefore when Chrift excu- 
 fethhis Apoftles*jbccaufethey did not faft 5 he faith 
 not that fafting was abrogated, but he afligneth the 
 fame to times of calamitie 9 and he ioy neth the fame 
 with mourning. 
 
 18 It is wellknowen that the life of the godlie 
 muft be tempered with thriftinefTe & fobrietie : but 
 there is befides that another temporallfaft,whcn. 
 we dimini(h fomewhat of our accuftomed maner of 
 liuing : this confifteth in three things , in the time, 
 that we come to praier fafting: in quahtic 3 that bee- 
 ing content with fmall fare wee auoid dainties : in 
 quantitie that we eate more fparinglie then we are 
 wont. 
 
 1 p But we muft alwaics beware that there creep in 
 no fuperftition.Therforc let vs firftremeber that we 
 . muft rent our hearts & not our garments*.Sccond- 
 lie we muft take heed that wee count it not a meri- 
 torious worke . Such was the doting of the Mani- 
 chees*.Laftlie,thatit muft not be ftn&lie required 
 as ncceffarie . For that is to giue an occafion to ty- 
 * rannie. 
 
 20 Wherein the men of old did erre 3 and thofe 
 which brought in the fuperftitious Lent, and other 
 ceremonies.. ^^ 
 
 Ob/eft. Chrift failed for tie dUcs. 
 
 J»* 
 
CALVINS INSTITVTIONS. HB.4. J»C 
 An. Hee fafted not therefore that he might pre- What manner 
 fcribe others an example: but that by a myracle he ^ aft,n g thrifts 
 might confirm the preaching af the gofpel.Neither was * 
 did he faft oftc,nor after the maner of men: becaufe 
 he eat no meat for thefpace 0f40.daies.But as Mo- *ExoA.\l,\ 8 <*• 
 fes to eftablilh the authorise of the law*. So Chnil: 34.28- 
 to begin the gofp^l.So Elias,to the endc the people 
 might know him to be a reftorer of thelaw,fpent4o i2fc'*.i?.t. 
 daies without meat*. There was alfo a great diuer- 
 fltie in that fuperllitious imitation,which is in deed 
 awrongfullzealc. 
 
 2 1 Afterward followed far worfc times,and vnto 
 the difordcred ftudy of the common people was ad- 
 ded both the ignorance and alfo the rudenes of the 
 Bifhops,& alfo luft to reigne & tyrannous rigor. 
 
 22 There followeth another part of difcipline, 
 which appertaineth properlie to the cleargic.That x 
 
 is cotained in Canons, which the oldeBimops laid p ar cofDirct- 
 vpon themfclucs & their order, of which fort thefe pline touching 
 are,that no dark lhould giue himfclf to hunting, di- the dcargic . 
 cing,or banquetting. To thefe were added the pu- 
 nifhments alfo,whcre by the veric authoritie of the 
 Canons was eftabliflied. To this endc cucry Bifhop 
 had the gouernment of his cleargic committed to 
 him. Thcrfore were prouinciall Synodes inftituted, 
 that thofe which wcr negliger,mighi: be made to do Prouinciall Ty- 
 their duetie. For it was in the Emperors power on- nods, 
 lie to call a generallcouncell. So long as this (harp- Thc Hjnpw©»» 
 nelTe didlaft, the clarks required no more in worde ^°"* l e «?mB 
 at the peoples hands,then they thcmfclues did per- connect!, 
 forme in example. Forafmuch as they were ftraigh- 
 ter to thefclucs then to the people.Al that is fo gro- 
 wen out of vie , that nothing can at this day be in- 
 ueced to be more vnbridled & dirTolute the the clcr- 
 gie; &itis growe to fuchlicentioufnes , thatalmoft 
 
 Yiij 
 
Mariage for- 
 bidden. 
 
 'J it. i. 6. 
 
 Montanus. 
 Taliancs. 
 
 Eucratices. 
 
 Siritius called 
 manage polu- 
 «on. 
 MEpifMtf. 
 
 fan. arum.. 
 
 The diTcrcnce 
 
 betwenethe 
 
 miniftety 
 
 oftheGofpell 
 
 and -he Leui- 
 
 ticall. 
 
 Heb I j. 4. 
 
 y.6 AN ABRIDGEMENT OF, 
 
 all the world crieth out. Antiquitie is buried, onclic 
 the ihadowes thereof remamc. 
 
 23 They are therein ftraigth,ar.d vnintrcatablc, 
 that Prieftes be forbidden to marne:though that be 
 done through wicked tyrannic & againft the word. 
 Becaulc God hath cxpreihc prou. ded that this li- 
 berie might not be infringed *. Paul forefawe that 
 fuch doctrine of dmels would be broched*. 
 
 Obieci. Montanus,the Tatianes,and Eucratites 
 did condemne matrimonie,not we.but wedoonely 
 exclude the Ecclefiafticall order trom it. 
 
 jin. The Prophefie agreeth as well to the Pa- 
 piftes , as to the Tatianes , becaufc it is all one 
 thing. 
 
 24 ObieSt. The Prieft muft be difiinguifhcdfrom 
 the common people by fome matke. 
 
 Jn. As the Lorde did not forefee thatalfo, in 
 what ornaments the I'riefts ought to excell : not- 
 withstanding hee hath placed marriage among the 
 reft of the gifts %which Sintius the Pope called the 
 defiling of the flefh*. 
 
 2? Obietl. The Leuiticall Prieftes, fo often as 
 their courfes came to minifter, muft haue laine fro 
 their wiues ,thatbceing cleane they might handle 
 holie things. 
 
 jin. Thereisnot like renfon or confederati- 
 on of the mintftene of the gofpcl,as was of the Le- 
 uiticall mirufterie. For they as figures did rcprefent 
 tfieholineiTeof ChnfttheMcdiatour, anddidftia- 
 dowitwkhcertainegrofie draughtes.The Ecde- 
 liafticall Paftours do not at this daybeare thisper- 
 fon.Wherefore the Apoftle without exception pro- 
 nounceth that marriage is honourable among all 
 men*. Which thing the Apoftlcs did approue by 
 their owne examples. 
 
 16 Neither 
 
CALVINS INSTITVTIONS.m.4. }2f 
 
 \6 Ncirhcr did the old fathers onlie toUcrate 
 manage in the order of Bifliops,but alfo it was pro- 
 nounced in the Nicenc Synode , that lying with a „ n i^jl ^, 
 mans owne wife was cnaltiue*. a.M.i 4. 
 
 27 After this followed the times wherin too fu- 
 perftitious loue of finglc life got the vppcr hand : & 
 the praifes of virginitie were fong without mcafure. 
 
 ObieEl. Prieftes were manie times forbidden to 
 marrie. 
 
 Jn. This liberty continued both vnder the apo- Single lyfe. 
 ftlcs,and alfo certaine ages afterward, that Bifhops fo^iym"' 
 might marie:mall we thinke that vnlawfulland vn- married, 
 feemelieat this day, which was vfed and recciued 
 then with praifc? 
 
 28 Let vs conclude that there muft be no necef- 
 fitielaid,where the thing is of it fclfe free, and doth 
 depend vpon the pro flee of the Church, 
 
 Chap. xiii. 
 Qfvovtesjby rafb mahjvg whereof tuerit man hathmi* 
 ferablie im angle dhimfeife, 
 I 
 X QVrflie it is a lamentable thing, that the 
 *3 churchjfor whichlibertic was bought with the 
 price of Chriftes blood, was foopprefled with cruel . - „. 
 tyrannic, andalmoft oucrwhelmedwkh an huge t i r annie. '" 
 heape of traditions :but the priuate madncHe of e- 
 uerieman did (hewe that Sathan and his minifters 
 had lb great libertie grauntcd the by God not with- 
 outmoftiuftcaufe. Hereby it came to palFe, that 
 negle&mg Chrifte, andhauinggreeuous burdens 
 laid vpon thcm,by digging ditches and pits for the- 
 felues,they drowned themfelues more decplie: that a fimilitudc. 
 wee fee in vowes, wherwith they bindc themfelues 
 aswithmoft ftraight bonds. 
 
 Yiiij 
 
tawfull vowes. 
 
 I x 
 
 3 
 
 iTowhomthe 
 vowc is made. 
 
 Col. 1.2$. 
 
 Thefirft cauti- 
 on in vowcs 
 
 a Who we be. 
 I z 
 
 3 
 
 JW.11.30 
 Iephthaes 
 vowc 
 
 5 With what 
 mind. 
 
 4F.ndes of 
 vowes 
 
 Of ihankcs gl- 
 uing. 
 
 14. 
 
 jjf AN ABRIDGEMENT OF 
 
 z Furthermore if wee will not erre iniudging 
 what vowcs be lawfull,arui whatotherwiferwe mu5 
 confider three things : firft, who it is to whom wee 
 make our vowe. Sccondlie, who we be which make 
 our vowes: Laftlie with what minde we vowc. The 
 firft tendeth to this end,#iat we think that we hauc 
 to deale with God:whom our obedience dothib dc- 
 light 5 that he pronounceth that all wil wor{hippmgs 
 though they be beautiful,areaccutfcd*.That which 
 is doone without faith , whiche refteth in the 
 word,is finne . Therefore It t this be the fix ft caution 
 orprouifion that wee attempt nothi. gvnlefFewee 
 haue God to goe before vs, and toxell vs as it were 
 out of his wordjwhat is good to be done,or vnprofi- 
 table. 
 
 3 In the other let vs meafure our ftrength,& be- 
 hold our vocation, that we neglect not the benefite 
 of the hbertie which God hath giuen vs. Forhce 
 which vowetli eidier that which is not in his power 
 or j^hichis cGcraiy to his calhng,is raih:&he which 
 delpifeth the bountifulnes of God,isignorant.Such 
 was .he vc w of the cutthrotes* o£lephthe*,and at 
 this day ofihefacnficingPrieftes^onksjNunnes, 
 who forgetting their owne lnfirrnitiejthinkethat 
 they are able ro lead a fingie life. 
 
 4 Thirdly it skilleth much wkh what mind thou 
 makefl thy vow if thou wilt haue it to be alowed of 
 God.Therfoieletvs direct our vowcs to four ends: 
 wherof we refer two to the time paft,and two to the 
 time to come.To the time paft appertain the vowcs 
 of thankfgiuing,& the vowes of rcpentance.Of the 
 former we haue an example in the tithes which la- 
 cob vowed*. In the old (aenfices of the peace ma- 
 kers. Thus muft wevndcrftandthe Pfalmeswherin 
 mention is made of vowcs*.The fecond kind ilialbc 
 
 lawfuilic 
 
CALVINS INSTITVTIONS. Ii*. 4. V9 
 
 lawfully obferued if vfing a vowc,that we may bind The vowe of* 
 curlelues with a ftraitcrbondc , we renounce that Repentance. 
 vvickcdncile into which we were fallen. 
 
 ? The vows which are made for the time to come The vowes of 
 to ted to this cnd,partly that we may be made more ^"g 1 * 6 Ia 
 wane: partly that we may be pricked forwarde as it j z 
 were with pricks to do our dutie. 
 
 6 Such is the vowe made in Baptifme , confir- 
 med by catechizing andthc receauing of the Sup- 
 per : whereby , renouncing Sathan , we binde our 
 felues to ferue God , that we may obey his holic 
 commaundementSjand not obey the wicked lufts of 
 ourflefh. 
 
 ObitB. No man doth perfectly obey the Law. 
 
 jin The promife which we there makers ioyncd 
 both with craning of pardon , and alfo with crauing 
 ofthehelpofthc holy Ghoft. In particular vowes Let particular 
 the three former rules muft be obferued. Lee them vnwesbconlie 
 be fober& but for a time: left if they be continuall, foiaumc * 
 thou either pay them with great tedioufnefie , or 
 being wearied with the long continuance thereof, 
 thou be enforced to breakc them. 
 
 7 Thcrfore we codemne all fuperftitious vowes: saperftiwotis 
 fuch as are abftaining from wine and flefh : fading vowes 
 
 for ccrtainc dayes : gadding on pilgrimage to holie 
 places and fuch like. 
 
 8 Yea we fee how farre Munkifh vowes are fro Vowes of 
 the true rule of vowing. Monkcs. 
 
 ObhEi. They were allowed by the publikc iudgc- 
 ment of the Church. 
 
 jin. Colledges of Munkes were in times paft as Colleges of 
 it were feminarics of the Ecclefiafticall order, ^onkes. 
 that being brought vp there with great hardneffe 
 and patience they might be called to the office of A fimilicadc. 
 Biiliops. 
 
53° 
 
 AN ABRIDGEMENT OF 
 
 Demoribus 9 Auguftine doth thus depaint out vnto vs the 
 
 tccUc.Catb.cap forme of the old Munkerie. Contening,faith he,the 
 Th Id nk cnt * ccmcnts °f tnc wor ld being gathered together 
 into a moft holy common lifc,they fpend their time 
 together, liuing in praycrs,rcadinges, difputations, 
 fwelling with no pride , being troublefome through 
 no ftifneckednes,waxing pale with no enuy,no man 
 poiTefleth anie thing of his ownemonc is burdenous 
 to another. They workc with their ownc handes 
 thofe things wherwith both the bodie may be fed,& 
 theminde may not be kept backe from God. They 
 deliucr their worke to the Deanes , whichmakc an 
 account to one whom they call Father,&c. 
 
 10 Such was the Munkifli profeflion in times 
 paft. Our men atthis day place the greatcft part of 
 their holinefTe in idlcneile, which if you take away, 
 where (hall that contcmplatiue life be, wherin they 
 boaft they excell all other men , and draw neare to 
 the Angels? 
 
 ii And yet they vouchfafe their order alone of 
 the title of perfec~tion,& they exempt the fame from 
 all callings of God. 
 
 Obittl, It is not (b called therefore , becaufe it 
 containcth perfection in it felfc,but becaufe it is the 
 beft of all to attaine to perfection. 
 
 An. Yet that admiration remaineth in the com- 
 mon people, as if the Munkifh life alone were the 
 Angelicall life,perfe&,& cleane from all vice.Vndcr 
 this colour they make moft gaincfull markets. 
 
 i z ObieSt. The Munkifh life is the way to perfe- 
 c"Hon,becaufc they promife that they will keepe the 
 Councels of the Gofpell touching loue of enemies, 
 touching not defiringof rcuenge* 3 &c.wherto Chri- 
 flians are not commonly bound. 
 
 An. SuchCounfcls arc veric commandemenrs, 
 
 which 
 
 Idlenet of 
 munkes. 
 
 The order of 
 thcperfe&ion 
 ofmunkerye 
 
 Perfection of 
 munkes. 
 
 Gayncfull 
 markets, 
 
 Acomari- 
 dement con- 
 cerning the 
 louingofour 
 enimics* 
 
CALVINS INSTITVTIONS. Lib. 4. jjt 
 
 which all ChriiYians muft obey. 
 
 13 Obietl The Lord fay d to the yongman, If 
 thou wilt be perfect, fell all that thou haft, andgiue 
 
 to the poorcWVe do that. M1t.19.11. 
 
 jin. If the fumme of perfection be placed in this, 
 what meancth that which Paule teacheth , that he 
 which (hall geus all that he hath to the poore, is iCV.ijj, 
 nothing vnlefle he haue louc*? 
 
 ObieSi. This is the principall worke of perfeclio, 
 but not the onely worke thereof. 
 
 jin, Pauls makethloue the oncly bond of ncrfe- r ,, 
 ctioir,w;thoutanie renouncing of goods. 
 
 14 ObieSt. TheMunkiihprofeiTtonisaformeof 
 a feconde baptifme , becaufe they renounce the 
 world,to hue holilie. 
 
 An. As manie Monafteries as there be at this day Conncnticle» 
 I fay there be as many conuentides or fchifmatiks, offchifmatikcs 
 who troubling the order of the Church, are cut of 
 from the fellowfliip of the faithfull , that they may Francifcancs. 
 more freely geue them felucs to pkafurc. Such arc 
 at this day the Benedi&ines, Francifcanes , Domi- 
 nicanes,&c. 
 
 1 $ By this comparifon of the old and new Mun- . 
 kcrie it appeareth fufficicntUe , that our could ' 
 Munkes falflic pretende the example of the prima- 
 tiue Church , for defence of their profcflion : for a fimilimde, 
 as much as they differ no lefle from them then apes 
 from men. 
 
 16 It is an eycellent thing toplaythePhilofo- 
 phers in fecretrbut it is not a point of chriftia mcek- 
 nefife to flic as it were into a wildernefTe, through 
 hatred of mankinde,and alio to forfake their offices 
 which the Lord hath efpecially commanded. 
 
 1* Nowe therefore we fee of what fort the vowes Vowesof 
 be,whercby Munks are admitted and cnuedat this Munkc *» 
 
7>{aLu6.yj. 
 
 The vowe of 
 
 virginicic. 
 wMas.19.il. 
 
 The vowe of 
 concincncxc. 
 
 Voweofwi- 
 
 dowes. 
 
 xTinuf.ii 
 
 331 AN ABRIDGEMENT OP 
 
 day into this excellent order. Fir ft becaufc they in- 
 ftitute a new worftiip to defcrue withall, I conclude 
 vpon that which gocthbeforc 5 that whatfoeuer they 
 vowe it is an abhomination before God. Sccondlie 
 becaufc they inucut to them fclues a newe kinds of 
 life, without anie beholding of the calling of God, I 
 fay that it is rafhly done & therfore vnlawfull. Fur- 
 thermore forafmuch as they tie themfelues to wic- 
 ked worfhippings, 1 auouch that they arc not con- 
 fecrate to God^but to the deuili*.The fame muft we 
 fayofperperuallvirginitie, which they promife to 
 God,wheieas it is not in our power. 
 
 ObieSi. We make this vowe trufting onely to the 
 grace of God. 
 
 Jn. Whereas it Is not giucn to all*: &thofeare 
 with open voyce cited to marrie,to whom power to 
 containe is denyed : it is not for vs to coccauehope 
 ofanefpeciallgift. 
 
 Ob'ie &. It hath bene obferued time out of minde, 
 that thofe mould ty e them fclues with the vowe of 
 continencie, which would wholic dedicate them 
 fclues to the Lord. 
 
 «4n This cuftome was auncient : it is not there- 
 fore blamelefle : moreouer it was lawfull for thofe 
 to raarrie which could not continue. Which thing 
 is not permitted at this day. 
 
 18 ObieSi. Vowing was w^cd in the Apoftles time: 
 becaufc Paule fai:h that the widowes which being 
 once rcceaued into the publike minifteric did mar- 
 rie,did denie their firft faith*. 
 
 Jin. The widows which were at that time recea- 
 ucd to the publike miniftcrie were about thrcefcore 
 yeares of age , they layd vpon them felues the con- 
 dition of psrpecuall fingle life : if they mould afecr- 
 wardes marrie > that did ea% come to paifc which 
 
 Paule 
 
CALVINS INSTITVTIONS. Lib. 4. 335 
 
 Paulc faith j that calling from them ihame 3 thcy be- 1 
 
 came morcinfolent, then became Chriftianwomc. 
 Therfore firft they profcfll d fingle life , fo farre as 
 theneceflitic of their function did beare. Secondly 
 itwaseuenthen bettei for tlum tomarric then to 
 burn.e. Thirdly they had already (hewed a token of $ 
 
 their aged continencie. 
 
 19 And Deaconetfes were made not to delight J"hf officeof 
 God with finging & with mumblingnot vnderftood, Dcacon< C5 * 
 and co leade the reft of their life in idlcnefl'e which 
 Popilh Nonnes do: but that they might do to the 
 pore the publike mimfteric of the Church,that they 
 might wholy apply themfclues to the duties of louc. 
 Thereupon 1 conclude with Paule,that it is wicked- 
 nefle that women ihould be receaued to vowe con- 
 tinencie before they be threefcoie yeares of age. 
 
 zo Therefore let vs conclude that asvnlawfulj 
 vowes & not rightly madc,are of no rcputatio with Vowesraflilie 
 God,fo ought they to be void with vs.For it is an ab- mademuftbc 
 ilird thing that we (hold be driuen toperforme thofc «uerfed. 
 things , which God doth not require at our hands. 
 Therfore vowes rafhly made do not only not binde, 
 but they muftneceffanly be reuerfed & difanullcd. 
 
 2 1 Therfore when they forfake the Munkiih life 3 
 and take in hand fome honeft kind of life 5 they arc 
 vnworthely accufed of breach of faith & penuric, 
 becaufe they haue broken the knot which could not 
 be loofcd(as it is commonly beleeued) wherby they 
 were bound to God & the Church.But it is no bond 
 when God doth abrogat &difanull that which man Note, 
 confirmed"). 
 
 Chap, xiiit. 
 
 Of the Sacraments, 
 
 IT)Efidcthe preaching of the word there is ano- 
 
 JD ^her help for our faith in the faciamets,which 
 
334 AN ABRIDGEMENT OF 
 
 I is of like fort. And a Sacrament is an outward 6gne* 
 
 What a facra- whereby the Lord doth feale vp in our confidences 
 
 »»cnc is. the promifes of his good will , to fupport the weak- 
 
 * ncflc of our faith : and we on the other fide teftifie 
 
 our godlineffe as well before him and the Angels, 
 
 as before men. Auguftinc calleth it a vifiblc figne of 
 
 an holie thing. 
 
 i The men of old vfed this word in that fence. 
 For To often as the eJde interpreter would tranflate 
 into Latine the Greekeworde /*»?»;«», efpeciallie 
 c L Am \ 2 * wnerc mention was made ofholy thinges, he tran- 
 slated ic Sacramentum. 
 
 3 By this definition we vnderftand that a Sa- 
 crament is neuer without a promife going before ir, 
 but that it is rather annexed thereto as an appurte- 
 nance,to this end that it may confirme the promife 
 it felfe 5 and may eftablifh and make fure the fame to 
 vs. Of which meane God forefeeth that our igno- 
 
 I i ranee and flowncflcfirft, and fecondly our weake- 
 
 A medicine for ne fT e ft.n\& in neede. For the wcaknefte of our faith 
 
 and ? norance is *"° S rcar > tnat vnlcffe it be vnderpropped on euery 
 
 Afinulitudc. C ^ e j ic is fhaight way fhaken and docth forthwith 
 
 fainr. 
 
 4 This is that which they fay commonly , that 
 Sacrament confifteth in the word preached & vn- 
 derftood,and the externall figne. 
 
 Ob'ttci. It is enough if the prieft do onely recite 
 
 the forme of confecration euen in Latine, before 
 
 menvnlearned. 
 
 ... _ , An. Auguftine faith otherwife that the word be- 
 
 j ?" m ' ' ' ing added vnto the element doth make a Sacramer, 
 
 not becaufe it is fpoken , butbecaufe it is beleeued. 
 
 •Tom.io 8. This is the word of God which we preach , fay eth 
 
 A popifli Paulc*. 
 
 dilemma, j ObieB. Either we know that the word of God 
 
 which 
 
CALVINS INSTITVTIONS. Lib. 4. jjj 
 which gocth before the Sacrament is the true will 
 of God, orelfe weknowcit not. Ifwckncwc it, we 
 learnc no newc thing out of the Sacrzncnt . If we 
 knowe it not,the Sacrament (hail not teach vs that, 
 whofe force confifteth in the word. 
 
 An. Scales which are hung vpon publikc a&es, c " " roc 
 being rcceaucd alone are nothing worth, being writinges. 
 hung vpon parchment they confiime that which is A fimihtude. 
 written . So the Sacnmcntes banc this peculiar 
 thing aboue the word,that they are mere fit loiOay 
 vp our faith , feing they do liucly re prefent vnto vs 
 the promifes,depainted as it were in tables. 
 
 6 ObitSt. That which is earthly snd bodilic Whether! 
 can not confirmc that which is hcauenly and fpiri- c , n ^ 1 "^ 
 
 tuall. that which» 
 
 An. Earthly Sacraments do not confirmc thefpi- fpirituall. 
 rituall truth,but vs which arc carnall. 
 
 7 Obieft. They be not teftimonies of the grace The Sacramfti 
 of God , becaulc they arc giuen to the wicked alfo, ^™^ 
 who notwithftanding do neuer a whit more feele J^cd, 
 thereby that God is fauourable to them. 
 
 An. Grace is offered , but they 1 cfufc it by their 
 want of faith. 
 
 Obiefi. If faith be good, it can not be made bet- 
 ter. For there is no faith but that which doth firmly 
 leane vpon the word of God. 
 
 An. None of the fonncs of men fhal euer attainc 
 to fuch perfection of faith, but that he ought rather 
 to pray with the Apoitles , to haue his faith incrca- 
 fed*, and to haue his want of faith holpcn*. jjjj' 1 ?•*• 
 
 8 Obieft. Philip anfwered the Eunuch* , that ^.g.'j t 
 he might be baptized, if he did beleeuc with all his 
 
 whole hart. Therfore he would haue his faith to be 
 pcrfeft. 
 
 An. To bclecuc with the whole hart is not to be- 
 
»>«/.» a. J. 
 
 I 1 
 
 The confirma- 
 tion off airh. 
 
 The inward 
 Maiftcr doth 
 make the Sacra 
 nients cffcchi- 
 alL 
 Afimilitudc. 
 
 Afimilitude. 
 
 33* AN ABRIDGEMENT OF 
 
 beiccuc perfectly, but hardly & with a fincerc mind 
 to embrace Chrjft:- fo Dauid , with my whole heart 
 haue I fought thee* ,1 will confefle to thee with 
 mine whole hart*. 
 
 Obietf. Iffaithbc increafedby the Sacraments, 
 the holy Ghoft is giuen in vaine , whole worke it is 
 to begin,maintainc,and finifh faith. 
 
 jin For one benefit which thefe men fct forth, 
 we confider three. Fit ft the Lord teacheth vs by his 
 word .-Secondly he confirmcth vs by the Sacramets: 
 Laft of all he enlightcncth our minds by the light of 
 his holy Spirit, and he fctteth open an entnc into 
 our hearts for -the worde and Sacraments : which 
 mould otherwife onely found in our eares , and be 
 prefent before our eyes , but not mouc our inwardc 
 parts. 
 
 9 Therfoce the minifterie of the confirmation, 
 andincreafe of faith, is fo afllgned to the Sacra- 
 ments,that in the meane fcafon all this proceede- h 
 from the holy Ghoft. If that inwarde maifter be 
 wanting, the Sacramentes can do no more in our 
 mindes, then if either the bnghtneiTc of the Sunne 
 mould ihine to the blind cyes,or if a voyce did foud 
 in dcaffe eares. 
 
 io For left the worde mould found in our eares 
 in vaine: and left the Sacramentes mould be pre- 
 fent before our eyes in vaine , the Spirite (hewcth 
 that it is God, which fpeakcth to vs there , he 
 mollified) the hardenefle of our harts, andfi ameth 
 it vnto that obedience , which is due to the word of 
 Cod. 
 
 1 1 For like as kede , if it mould fall in a barren 
 plot of the field , doeth but die : but if it be fowen 
 in arable landewcll tilled, and manured, it will 
 bringe foonh fruite with gaync : So the worde 
 
 of 
 
CAtVINS INSTITVTIONS. Lis. 4 337 
 of God,if it (hall hit vpon an bard necke, it waxeth 
 barrcn,as being lbwen in fand*: if it get a loulc ma- Mat.i j.4. 
 nured with the hand of the heaucnly Spirir,it wil be ler.i.i j. 
 moftfrutefull. 
 
 1 2, Yet the Sacramentcs are fo faid truly to con- 
 firme our faith , that manie times when the Lord 
 will take away the confidence of the thinges pro- 
 mifed , he takcth away the Sacramentes them- 
 fclues, which we may fee in Adam*, and the Ephe- 
 
 fans\ ?p\ 31 * # 
 
 Obictf. ThegloricofGodisfofarredimini(hed L ? h ' ilu 
 
 as it is deriued vnto creatures, to the which fo great 
 
 power is giuen. 
 
 An. God vfeth the infrrumentes which he feeth 
 
 to be expedient,that all things may obey his glorie: 
 
 but we place no power m creatures. 
 
 13 ObieSi» Sacraments are only fignes whereby 
 wc are diftinguilhedfrom profane men. 
 
 ^«.Sacraments areindeedelureteftimoniesof 
 our faith before men, but this is the chiefeft thing 
 that they feme for our faith before God. 
 
 14 In the meane feafonlet vsbewarc that wc 
 weaken not the force of the Sacraments, and quite 
 ottcrthrow the vfe therof : Secondly that we do not 
 imagine certaine hidden powers to be in the Sacra- .., - . 
 mentes , which we can no where reade to be geuen heed of thicc 
 them of God. fteepe downes, 
 
 Obieci. The Sacraments do iuftifie &giue grace, TheSacrameti 
 fo wc put not in the bane of mortall finnc. ? e " oc S euc 
 
 jtn. Suchdodrineisdeuillilhjwhenasitpromi- 
 fcth righteoufnelfe without faKiv.Secondly,bccaufe 
 the minds of men do reft rather in this fpectaele of 
 a bodily thing,thenin God him felfc. 
 
 1 5" Alfo we mult beware that we traflate not that 
 to the one, which is proper to the other. The truth 
 
II Ull i i/ 
 
 t 1T1 t LI 1 
 
 The$*cramets 
 worke that 
 which they fi- 
 gure onlic in 
 the Elect. 
 
 Hom.itt.IoaH IS 
 
 Faith is lyke 
 the mofuthc ol 
 avcflcll. 
 Sacraments 
 put toi i]} 
 manner fignes 
 
 X 
 
 Gen. 2. fj'& 
 
 *G. ■«.».! J. 
 
 /w.6.37. 
 
 is contayncd indcedc in the Sacraments , but they 
 arc not fo linked together but that they maybe fc- 
 parate. Theifore the thing mult alwayes.be diftin- 
 guifhed from the figne. For the Sacraments worke 
 that which they figure only in the elect : For Chrift 
 is rcceaued by faith alone. 
 
 16 Queft. Do then the wicked bring that to pafle 
 by their vnthankfulnes, that the ordinance of God 
 is voyd,and doth come to nothing? 
 
 Jn. Auguftinc aunfwereth : if thou reccaueit 
 carnallie , it ceafeth not to be fuirituall . but not to 
 thee*. 
 
 17 For there is none other office of the Sa- 
 craments, then of the word of God , which is to of- 
 fer to vs Chrift , and in him the treafures of the 
 hcauenlie grace : but they profit vs nothing vnlefTe 
 they be receaued by faith : which is to vs as the 
 mouth of a veflell, to receaue liquours, and graces 
 of the holie Ghoft. 
 
 18 Furthermore the word Sacrament doth ge- 
 nerally comprehend all fignes, which God did cuer 
 command men to vfe, that he might alTurc them of 
 the truth of his promifes. Thofe he would haue to 
 be extant fomctimes in naturall things,as when he 
 gaue Adam the tree of life to be a pledge of lmmor- 
 talitic*: and the rainebowe toNoeandhis pofte- 
 ritie *. Sometimes he gaue them in miracles : as 
 when he (hewed Abraham light in a l'mokingouc*: 
 when he wet the fleece with dewe , all the groundc 
 being dric, to promife vi&orie to Gedeon*. 
 
 1 9 But we intreate properly of the Sacramcntes 
 which God wold haue to be ordinarie in his church, 
 to nourilh his children in one faith and the confef- 
 fion of one faith. For Augu ftine faith*, men can be 
 congeled together into no name of religion , cither 
 
 true 
 
CALVina insiu v nun». 1,111.4. 339 
 
 true or falfe , vnlefle they be knit together by fomc 
 fellowship of viiible Sacraments. 
 
 zo And thefc alfo haue bene diuerfe according 
 to the diuerfe refpeft of time.For Circumcifion was 
 graunted to Abraham*, whereto purifications and Lib 9 contra 
 iacrifices were afterward added*.Chrift gauc to the Fau/i.manuh 
 Church Baptifme*, and the Supper*. Ifpcakenot C \P - 11 » 
 of laying on of handestbccaufcit isnotordinarie, rjiucrlirieof 
 neither doth it agree to all. «acramcnts. 
 
 21 Circumciflon was graunted to Abraham for Leuit.i.%. 
 afealeof the righteoufncflccf faith*. Punfyingss *^^28->9. 
 were testimonies of their walhing to Chrift*. Sa- r „'J 6 x ^ 6 ' 
 crifices did promife the fatisfa&ion of the Media- Heb.9l1.l4. 
 tour. Heb.4.14. 
 
 ii Baptifme doth witnefle to vs thatwcbe wa- 
 shed by the bloud of Chrift, the Supper that we arc 
 redeemed: thefe two are found in Chrift,who came 
 in Water and bloud*, that is, that he might purge & ilob^.6 t 
 redeeme. 
 
 23 But the Fathers did eat the fame meat which 
 we eate,& drunke the fame drinke which we drinke 
 namely Chrift*. 1 C^.io.j. 
 
 Obiecl. The Sacraments of the old Law did (ha-, 
 dow grace : thole of the ncwe do gcue it being pre- 
 fent. 
 
 Jn. Who dare makevoyde that figne, which 
 gaue to the Icwes the true communion & partaking 
 ofChrift? 
 
 24 Obiecl. The outwarde Circumciflon is no- 
 thinge wich God , neither docth it gcuc anie « 
 thing*. **m.i>- 
 
 jin. So it is , if the truth it felfe be wantinge. 
 Which might alfo be fayde concerning Baptifme, 
 by good right. For God regardeth not the outward 
 vraflung*,vnlefle the mind be inwardly purged . « Cty.10.5. 
 
 z«j 
 

 34© AN ABK1UUEMF.NT OF 
 
 Obieft. Paule doth vttcrly contemnc Circumci* 
 fion made with handcs, when he compareth it with 
 the Circumcifion of Chrift*. 
 
 An. Paule difputeth in that place againft thofc 
 which required Circumcifion as neceftarie, wheras 
 it was abrogat.Therfore he admoniiheth the faith- 
 ful] that omitting the old ihadowes, they ftay in the 
 truth. And he proucth that Baptifme is the fame to 
 Chriflians , which Circumcifion was to the men of 
 old time. 
 
 x$ ObieSf. All the Iewifli ceremonies were (ha* 
 dowes of things to come. The bodie is in Chrift*. 
 
 An. Paule did not therefore make the ceremo- 
 nies fhadowifh, becaufe they had in them no found 
 thing, but becaufe the fulfilling therof did after a 
 fort hanginfufpence vntil the giuingofChrift.And 
 alfo though they fhadowed Chrift being abfent, y ec • 
 he vttered inwardly to the faithfullthc prefence of 
 his power. 
 
 Ob'ieci. Chrift diftinguifheth the Supper from 
 Manna cuenin refpccl of the efneacie. 
 
 An. He hath to deale with thofe which thought 
 that Manna was nothing elfebutthe mcate of the 
 rifonbctwcnc Dc ^ ie * ne ^ itn tnat ne giucth better meate, which 
 Manna and the feedeth the foules vnto the hope of immorta- 
 Suppcr. litie. 
 
 z6 Furthermore the Sacraments of both Lawes 
 being diuerfe indeede in fignes , but equall and like 
 in verie deede and efneacie , do teftifle that the fa- 
 therly good will of God, and the grace of the holic 
 Ghoft are offered to vs in Chrift, but our Sacra- 
 ments do this more plcntifullie and plainly : there 
 is in both the fame giuing of Chrift. 
 
 What the 
 Iewifh cere- 
 monies did 
 profit the 
 Iewes. 
 
 The compa- 
 
 Cba?. 
 
CALVINS INSTIT VTIONS. L1B.4. 34* 
 
 Chap. xv. 
 OfBaptifme, 
 
 l T) Aptifmcis a figne of our cntring, whereby we Whaebaptifm* 
 
 I5arc admitted into the focietie of the Church, «• 
 that being ingrafted into Chtift , we may be recke- 
 ned among the children of God. Furthermore it is A doublc cnd « 
 geucn vs of God to this ende : Firft that it might x 
 
 ferue for our faith with him : Secondly for our con- 
 feflion before men.Baptifme bringeth three things 
 to our faith : Firft that it may be a figne of our 
 purging , like to a ccrtainc fealed charter, where- 
 by he confirmeth tovs that all our finnes are blot- Faith, 
 ted our. X 
 
 z In this fenfe muft we vnderftand that which 
 Paule writeth : that the Church is fan&ified by 
 Chrifthcrfpoufe , and warned with the warning of 
 water in the word of lifc*,and in another place:that Epb.s.%6. 
 we arc faucd according to his raercie, by the wa- 7 ^3«5« 
 fhing of regeneration*. jYef.3.11 
 
 3 ObteSi. Baptifmeisonelygeuenforthetime 
 pail, fo that we muft feeke other ncwe remedies for 
 our newefallesinto which we fall after Baptifme. 
 
 An. At what time foeuer we be baptized , we be We be wafted 
 once warned for all our lifetime, and alfo purged, by Baptifme 
 For thepuritie of Chrift, which is offered to vs [<£ our whuIe 
 therein , is alwayes frefh. 
 
 Obicct. Hereby men take libertie to finnc in time 
 to come. 
 
 Jn. This do&rine is deliueredto thofe onely, 
 who after they hauefinned,beingweary,dogroanc 
 vnder their finnes , that they may haue wherewith 
 to lift vp and comfort them felues againc,left they 
 fall into defpairc. 
 
 Qbiect. Chrift is made to vs a propitiation for rc- 
 
 Z iij 
 
Baptifme is the 
 Sacrament of 
 Repentance. 
 
 7^om.6.l. 
 
 Mat^.x^. 
 
 The forme of 
 Baptifme. 
 
 Ofthe 
 Baptifme of 
 Iohn and the 
 Apoftles. 
 
 54» AN ABRIDGEMENT OF 
 
 mifTion offinnes going before*. 
 
 An. In that place Baptifme is not handled but re-* 
 pcntance.Therfore fo often as being wounded with 
 the fearingc yron of confcicnce I (hall turnc vnto 
 God, my finnes (hall be forgiuen me. 
 
 ObieSl. By the benefice of repentance , and the 
 keys,weobraine remiffion after Baptifme, which at 
 our firft regeneratio is giuen vs by Baptifme alone. 
 
 An. Baptifme is the Sacrament of repentaunce. 
 But if this be commended to vs during our whole 
 lifc,the force of Baptifme ought alfo to be extended 
 vnto the fame endes. 
 
 5 It brringeth alfo an other frutc , becaufe it 
 {heweth to vs our mortification in (Thrift, and new 
 life in him. For as Paule faith , we are baptized in- 
 to his death, that we may walkc in newneffe of life. 
 
 6 Our faith receaueth this third frute, becaufe 
 it doth furely tcftifie to vs that we arc not onely in- 
 grafted into the death & life ofChrift,but alfo that 
 we are fo vnited to Chrift him felf,that wc are par- 
 takers of all his good thinges.Therefore he did de- 
 dicate and fan&ifie Baptifme in his ownebodie*» 
 And we are baptized in the name ofthe Father , & 
 pfthe Sonne, and of the holie Ghoft : becaufe we 
 obtainethe caufe both of our purging , and alfo of 
 our regeneration in the Father , in the Sonne the 
 matter : in the Spirit the effect. 
 
 7 ObieB. The Baptifme of Iohn was one , the 
 Baptifme ofthe Apoftles another. 
 
 An. Diuerfehandes do not make the Baptifme 
 diuerfc :but the fame doctrine fheweth that it is the 
 fame : both did baptize to repentance , & remiifion 
 offinnes. 
 
 8 ObieSi. There were more plentifull graces of 
 the Spirit fhed forth after the refurrc&ion. 
 
 A*. This 
 
CALVINS INSTITVTIONS. Ln. 4 $43 
 An. This appertained nothing to make the di- 
 
 ucrfitic of Baptifme. 
 
 ObieEl. They are baptized againeby Paul which 
 had once receaued the Baptifme of Iohn*. There- Aft.i$.\.i% 
 fore the Baptifme of Iohn was onely a preparation. 
 
 An. Baptifme is taken in that place for the gifts fo/the^lx 5 
 of the holie Ghoft, which the faithfull receaued by the holic ghoft 
 the laying on of hands,as clfe where oftentimes. 
 
 Gbittt. Iohn fayd that he did baptize with water 
 but Chrift mould come, who mould baptize with 
 the holy Ghoft and with fire*. JUt+iu 
 
 An. He did not compare Baptifme with Bap- 
 tifme, but his pcrfon with the perfon of Chrift , he 
 was the minifter of the water , but Chrift the giucc 
 of the holy Ghoft. p 
 
 o Thefe thinges which we haue fpoken both 
 concerninge mortification , and alfo touchingc 
 warning, were figured to the people of Ifraell in the 
 fca, and the cloude* . Mortification was (hadowed J.^" 10,1, 
 when he deliuered them out of the crucll hand °f A^figure of * 
 Pharao. In the cloude there mas a token of their mortification, 
 purging*. N«».^.i4. 
 
 10 Obiecl. By Baptifme we are loofed from ori- 
 ginall finne,and we are reftored to the fame puricic 
 of nature,which Adam had before his fall. 
 
 An. Therein wee muft note two thinges : Firft * 
 
 that that damnation which verie infantes bringe 
 with them from their mothers wombe , hauing the 
 fcedc of finne included in them , is taken away: 
 whereof they haue a teftimonie in their Baptifme. 
 
 11 The other is that this peruerfnes doth neuer % 
 ccfTein vs,but doth cotinually bring forth new fruts 
 
 of finne , which are called the workes of the flefh*. q^ 5>7 ^ # 
 Thofc make vs guilty ofthe wrath ofGod.Therfore Workcsof (kt 
 wc are baptized into the roortificationof the flefh, flc &* 
 
 Z iiij 
 
344 AN ABRIDGEMENT OP 
 
 which wc follow dayly,but it (hall be perfected whe 
 we lhall depart this life and go to the Lord. 
 K##i.rf.i4. 12. Hereupon Paule exhorteth the faithfull that 
 
 they fuffer not finne to raigne in their members*. 
 Therfore he is enforced to crie out with mourning, 
 O wretch that I am, who ihall deliuer me from this 
 The i end bodie that is fubicct to death? 
 
 I 13 The fecond end of Baptifme confifteth ther- 
 
 1 iiijthatitmay icrue for our confedion before men. 
 
 3 For it is a marke wherby we do openly profefle that 
 
 we would be reckened among the people of God: 
 
 whereby we teftific that we agree in one religion 
 
 with all Chriftians;and whereby finally we do make 
 
 publike profeflion of our faith : that not onely our 
 
 heartcs may breath out the praifc of God , but our. 
 
 tongs alio and all members of our bodie may found 
 
 out the fame withfuch [unifications as they can. 
 
 Fa'uh an inflru- 14 And the meanes to receaue thole thinges 
 
 menc which the LordpromifethvsinBapti'me, is faith: 
 
 that we may beleeue that it is God that fpeakethby 
 
 ihefigne,whichpurgeth vs,wafheih vs,maketh vs 
 
 What thinges partakers of the death of Chi iftiwhich taketh away 
 
 aregiueniu thekingdome of Sathan: weakencth the itrcngth 
 
 jpumc. ofconcupifcencc, and caufeththathauingputon 
 
 Chrift,we are counted the children of God. 
 
 Q$ k e[i. If finnes be not wafned away by the force 
 of Baptifme, why did Ananias fay to Paule, that he 
 •* ' " {hould walh away his finne by Baptifme* > 
 
 jin. Namely that by the figne of Baptifme Paule 
 might be certified , that his finnes were forgc- 
 uen. 
 
 16 Furthermore if wc receaue the Sacrament 
 as from the handc or God , from which it came, 
 we may thereby gather , that there is nothing ad- 
 ded thereto, or taken therefro by his worthinetfe, 
 
 by 
 
CALVINS INSTTTVTIONS. Lib./. 34 y 
 
 by whofe handitisdeliucrcd. Yea when circumci- 
 fionwas corrupt with manic fuperftitions, yet it 
 ceafed not to be counted a (igne of grace. Neither 
 was circumafion iterated vndcr lofias and Ezc- 
 kias. 
 
 17 Obicft. That faith of ours which hath folio, 
 wedbaptifme certain yearesydoLhlufncicmlicthew 
 that bapufmc was void. 
 
 A». The promife was: alwaics true, but our vn- 
 bcliefedidlct that ic had not then the efFcc't:becaufe 
 though men beliars,&.vntaithfull a yet God ccaieth «■"•M 1 
 not tube true. 
 
 18 ObicEr. Paul baptifedagainethofe who Iohn atm 
 
 had baptized*. -**'W 
 
 An. We haucaheadie faide that the baptifme is 
 taken in that place for the viable graces of the (pint 
 which were giuen by laying on of hands*. i^tf.is.eJ» it 
 
 19 As touching the outward iigne,letvsfollowe l5# 
 thenaturallinftkutionof Chrilt 3 caitjng far from vs 
 thofePopl!lladditlons,bleffing,brealhlng ) f a lc > ta-^P ifhaddia • 
 pcrs,chrifmc,and fuch like deceites of Satan.Ther- 
 fore let him that is to be baptifed be reprefenred in 
 the companie ofthc faithfull,thc whole church be- g™ 
 ing witnefle beholding him,and praying for bim.-let l 
 him bee offered to God : let the confeifion of faith 
 bercc.t:a:letthcpromifcs bee repeated which are 
 containedinBap ifme:let theinittucled beebapti- How one th« 
 fed in the name of the f^th:r,ofthc Ionne,&of the is tobeinftruo. 
 holie'ghoftc-.atl.n^hi.t him bee difmilfed with ted ought to 
 praiers and thankfgiuing. bc ba P"" d * 
 
 20 It is alio appertincntro the matter to knowe 
 this , that it was doone amifle, if priuate men doe Ic j l ] ot P? 
 vfurpethc adminiftration of Bnpuime. For as wel rtKn a ^ lU 
 the diftrlbution of this , as of the fupper, is a part 
 pf the Ecclefufticailmmiitcrie. 
 
 The forme of 
 
 priuate 
 
34* AN ABRIDGEMENT OF 
 
 Obietf. If he which is ficke difceafc without bap» 
 
 ttfme, he is in danger to be depriued of the grace of 
 Uutufl lih con. rc g eneration : thcrforc if ncceffitie con'ftraine 3 and 
 tra Ejn/i Farm. #" a fey man or a worna baptize, it is cither no fault, 
 zsap.i 5. or a fault venidl*. 
 
 jin. God pronounccth that hee doth adopt our 
 
 infants to be his,befoie they be bornc,when as hec 
 Qtn.xfk'j» promifeththathewillbcourgod, &theGodofour 
 
 feed after vs*. Therefore faluauon confifteth in the 
 
 promife, which may bee fulfilled without Baptifme; 
 
 as in the people of lfrael,which died before circum- 
 
 c iii on 
 
 21 Obieft. It was an ancient cuftome, 
 
 Jin, It was not therefore to be praifed. Epipha- 
 nius doth vpbraid Marcion,forgraunting licence to 
 women to baptize* : and in an other place hee tea-» 
 cheth that the holic mother of Chrit was notfuf- 
 f ered to doe it. 
 
 22 Obiecf. The AngellofGod was pacified after 
 lib.c«>ttr.Htr.2 that Sephora hauing taken a ftone, did circumcifc 
 *• herfonnc*. 
 
 Exod'ws. °* n% God did not therefore approue her faftrO- 
 
 Scph'ora.cir. therwife we might fay that the worshipping which 
 
 ewncifed. the Gentiles which were brought from Aflyriarai- 
 
 I fed vp,did pleafe God , becaufc thebeaftes ceafed 
 
 * to afflict the people. Secondlie, that which is parti» 
 
 cu!ar,ought not to be made an example. Therefore 
 
 let vs conclude that the Sacrament like to a fealc, 
 
 doth not make the promife more effectually being 
 
 of it felfe weake, but doth onlie continue the fame 
 
 Contempt of tovs# Therefore if in omitting the figne there bee 
 
 »uft f bee fled * nc "kerfluggi{hncffe,norcontcmpr,n©r negligence 
 
 we are fafe from all danger. 
 
 Chap, 
 
CALVINS INSTITVTIONS. L1E.4. j 4 T 
 
 Chap. xvi. 
 That baptijingof infants dotth terie well agree both 
 with the injiitution of Chrtjle»andalf* with the 
 nature of the fsgne. 
 
 ObieEt. 
 I "nAPTiziNG of infantes is grounded ypon 
 13 no in{titutionofGod,butit is brought in on* 
 lie by the boldnes and curiofitie of men, and aftcr- 
 waide raihlie vfed through foojiih facilitie. 
 
 2 Jin. The force of baptifme dependcth vpon ^ g Kee o{ 
 the promife: thrrefore we may not denie the fignc Bap.dcpcndcth 
 to thofe, to whom the thinges are giuen which are vpon the Pro. 
 there represented. mvfc ' 
 
 3 Moreouer if God made infants partakers of 
 circumcifion, beca'ufe the promife was made to A- G 
 braham & his feed*: why mall we not fay the fame circumcifion 
 of Baptifme,fceingitis inftitutcdfor vs in ftcedeof and Bapr.-are 
 circucifion?For asChriftis the foundation of bap- allonc 
 tifme/o likewife of circumcifion. 
 
 4 There is the fame promife in both,namclie of 
 
 the fatherlie fauour of God, of rcmiflfion of finnes, i The promife. 
 and of eternall life . The thing figured is all one, 
 namclie regeneration. 
 
 ? But and if the couenant made with Abraham, * The thinge 
 rcmaine flrme and ftedfaft, it doth no lcfie belong fi S urcd « 
 to the children or Chriftians at this day, then it did 
 appertainevnder the old teftament vnto the chil- Why Infant* 
 drcnof thelewes. And they are partakers of the *-" e ^ c T 1 
 thing fignifie d,why (hall they be excluded from the 
 figne? lftheyhaue the truth, why (hall they be put 
 backc from the figure? 
 
 ObieB. There was a certaine day appointed for 
 circumcifion. 
 
 An % Therefore wee hauc greater libertic. And 
 
34$ AN ABRIDGEMENT OF 
 
 Cod wil haue infants to be receiued into his couc* 
 
 nant,what more will we haue. 
 
 6 Wherefore the children of the Iewcs were 
 called the holie feede : becaufe beeing made par- 
 takers of that couenanr,thsy were diftinguifhcd fro. 
 the children of the wicked*:and euen by like reafon 
 the children of chriftians are accounted holy , ye* 
 although they be the iffuebutofone faithfuj parent 
 & they differ fro the vnclean feed of the idolaters** 
 
 7 Wherefore the Lorde lefus doth meeklie cm- 
 brace the infants, which were brought to him, chi- 
 ding his difciples which went abouc tokeepe them 
 from him:forafmuch as they led away thofe to who 
 the kingdome of heauen did belong, from him tho- 
 row whom alone the entrie ftandeth open into th« 
 kingdome of heauen*. 
 
 Quefi. What agreement hath Baptifme with 
 . this imbracing of Chrift? 
 
 Jn. Becaufe Baptifme dothconueigh vsvnto 
 Chrift, whom imbracingby faith we haue the king- 
 dom? of heauen. Which rhinghec dothafterwardc 
 teftifie in deed, when as he commendeth them af- 
 terward to his fa ther.If the kingdome of heauen be 
 theirs:why fhal the fignc be denied them? 
 
 Obieft. Chrift faith, Suffer little ones to come: 
 therefore they werein age and good big ones. 
 *An* But they arc called by the Euangelifts & «>* ^ 
 <*atSia. by which wordes the Grecians fignifie thofc 
 • young infants which hang vppon their mothers 
 breaftes. Therefore to Come is put for to haue ac- 
 ceffe. 
 
 ObieSf. The kingdome of heauen is not giuen to 
 infants,but fuchas they be: becaufe it is faide, To 
 {uch,not to them. 
 
 An* When he commandeth that infants be fuf- 
 
 fercd 
 
CALVINS TNSTITVTIONS. Lit-4. u* 
 fercd to come vnro him,nothing is more plainc then 
 that hee meaneth vene infancic. 
 
 8 Ob. Wc can no where finde that cucn one in- 
 fant was baptized by the hands of the Apoftles. 
 
 An. So often as mention it made of fome fami- whether the 
 lie that was baptizcd*,and infants arc not excluded Apoftles did 
 who wilreafon thence that they were not baptifed? baptize inftnt» 
 By the very fame reafen women Ihoulde be forbid- i/f " ,I<J,, *-3 > * 
 den to come to the Lords fupper. 
 
 $ Qnefi. What fruit commethby this obferua- 
 tion either to parents or to the infants 3 which arc 
 dipped in the hclie water? 
 
 jin. Faith is holpcn by an excellent comfort. The /nrtte of 
 Thep romife is confirmed to a thoufande gencrati- jjjjn/ 3«™° 
 ons. 
 
 Obiefi. The promifc is fuflicient to confirme the 
 faluation of our children. 
 
 Jn. It fecmed otherwifc toGOD, who as 
 heknowethourinfirmitie, would bearefomuchin Whatbaptifme 
 this matter with it. Therefore let thofe which im- ^£° fit 
 brace the promife^orTer their children to the church - * 
 
 to be figned with the figne of mercie. Children reap % 
 
 this profite, that being ingrafted into the bodie of 
 the church,they be fomewhar. the more commeded 
 to the other members. Secodlie whe they be grown 
 vp,they arc thereby pricked forward not a little, to 
 the earned ftudie of worfnippmg God. Laftofall 
 God willpunifhit,ifanieman defpiceordifdain to 
 haue the child dipped in the figne of the couenao r. The argument» 
 
 io But let vs examine the arguments of our ad- °. f the aduerf*. 
 uerfarics. Firftthey holde that the fignes of Bap- r b '" ^nft^ 
 tifme and circumciflon differ rr.uchc for diuers infrncesf 
 thinges arc fignified : the couenaunt is altogea- x a » 
 ther diuers : neither haue the children the fame 
 names. 
 
JJo AN ABRIDGEMENT OF 
 
 Cfrcumcifion a Obieft. Circumcifion was a figur c of mortifies 
 
 figure of trior- tion. 
 
 rikation. Ant Sois baptirmc. 
 
 Obiecl* With whom the couenant made goeth 
 notbeyondc the temporall life: to whom the pro - 
 mifes giuen 3 doc reft in prefent and bodilie good 
 thinges. 
 
 An bfwrd "* W * ^ n£ * ^ ^ 0< * mcant t0 ^ at tne I ewi & nation 
 
 thinge. as an near< l of fwine in a ftie. 
 
 1 1 Surely if circumcifion were a literal! figne we 
 muft think none otherwife of baptifm.Forafmuch as 
 the Apoftle makcth the one no whit more fpiritual! 
 iplrituaiipro- tncn tne otncr *« And in the meane feafon wee doe 
 myfesarccon- not dcnie,but that God did teftifie his goodwillby 
 firmed by earthlie and carnallbenerrr.es, whereby wee doe al- 
 crthlic benifits fo fay that that hope of thefpintuall promifes was 
 
 ff«.,j....s. con £ med » ■ - : 
 
 ii Obieff. They were called the children of A- 
 braham which tooke their beginning of his feedc: 
 they arc called by thisname which imitate his faith. 
 Therefore theirs was the carnall infancie,and ours 
 the fpirituall. 
 
 jin. God promifeth to Abraham that he will be 
 
 Abrahams *"s God,and the God of his feed. Whofoeuer they 
 
 children. be which receiuc Chrift the authour of thisblefling 
 
 they beheires of this promiferand fo confequentliQ 
 
 they arc called Abrahams children. 
 
 13 Circumcifion was giuen to teftifie fuch boun- 
 tifulnefle to the lewes : whereby their mindes were 
 lifted vp to the hope of eternall life: anditwascal- 
 
 ^** 4 ' 10, Jed the fcale of faith*, that Abraham might be the 
 father both of vncircumciflon and of circumci- 
 fion. 
 
 1 4 Obieff, Paul teacheth that thofe which are 
 7&u.f.l. of the fleih,are sot the fonnes of Abraham*. 
 
CALVINS INSTtTVTIONS. L11.4. JJt 
 
 An. Hec fheweth by the example of Ifmaeland The goodnetfc 
 Efau chat the goodncs of God is not tied to the car- of God is not 
 nail feed : but that he which (hall keepe the lawe of ^J^ 
 thecouenant,andirnbraccthe promifeof God by 
 faith,he is counted the childc of Abraham. 
 
 15 Obicft. Thofe which in time spaft did circum- 
 cife infants, did onelic figure the fpirituall infancie, 
 which commeth from the regeneration of the word 
 of God, 
 
 An. The Apoftle docth not fo fubtillie play the 
 Pbilofophcr,when he writerh thatChrift is the mi- 
 niftcr of circumcifion to fulfill die promifes which ^ n ' 1 *' • 
 Were made to the fathers*. _ 
 
 16" ObieSi. Women ought not to be baptifed, if ,%%9 * 
 baptifme muft be like to circumcifion. 
 
 An. By circumcifion was teftified thefan&ifica- Whether wo- 
 rion which did agree both to men and women. But men ought to 
 the bodies of men children alone were imprinted, ba P tlzc «* 
 which coulde be fo onelic by nature, yet fo that the 
 women were through them after a fort partakers & 
 companions of circumcifion.Therefore let thelike- The likelihood 
 lihood of baptifme and circumcifion remainein the of Circumoind 
 inward myfteric,in the promifes, in vfe,in efficacie. Ba P- 
 
 17 ObieEf. Children are not yet by age fit to vn- * * 34 
 dcrftandc the myfterie fignified there. Therefore 
 they are to be accouted the children of A dam,vntil 
 they grow vp to the age which is agreable to theic 
 fecond birth. 
 
 An, Then were they to bee left in death. But on 
 the other fide Chriftcommaundeth that they bee 
 brought to him* -.becaufe he is the life*. Ate.i^ij. 
 
 0b t Infants doc not therefore periih if they bee V^-M-*» 
 counted the children of Adam. 
 
 An. Yea in Adam we all die : neither doth there 
 remaineaniehopeoflife,butinChrift alone*. 1Car.15.az, 
 
}J* AN ABRIDGEMENT OF 
 
 Tpb.i.$. S^uefl. How arc infants regenerate being not eft- 
 
 Id). 1 1. a j". dowed with knowledge cither of good ou euill? 
 How infants An% T he worke of God,though it be not fubieA 
 r general • to our capackic is not yet nothing. For theirs is the 
 , kingdome of heaucn, where into no vncleane thing 
 
 •Iwi.V.ic. dotn enter .Thcrfore they are iirft regenerate*, & 
 ianctificd * from their mothers wombe. 
 
 0£;>ff.Frcm the wombe,tbat is } from their child- 
 hood. Thefecriptore fpeaketh fo. 
 j4n. The Angel tellcth Zachane,that that which 
 l»k>i>i5. vvas not yet borne {hz.ll bee filled with the holie 
 ghoft*. 
 
 17 And furehe Chrift was therefore fanctified 
 Chrirtes fandi- from his veric mfancic, that he might fanctifiehis 
 fication. elect in himfelf, out of euery age without differ e'ee, 
 
 ObieEi. Theipirit acknowledgeth no regenera- 
 tion in the fenpture, but of the incorruptible ieede, 
 1P/U.13 that is,the word of God*. 
 
 Jn. Peter fpeaketh onelie of the faithfull which 
 . . had been taught by the preaching of the word. To 
 God is the ^ ucn thcwordofGodisthc onlie feed of regenera- 
 ted of ?ege- tion.lt doth not thereupon follow that infants can~ 
 ncration. j not be regenerate by the power of God. 
 
 to Obieci. But faith commeth by hearing,the vfe 
 Rew.10.j7 whereof they haue not yet obtained*. 
 
 jin. Paul ipeakcthof the ordinarie difpenfati- 
 Manieareillu- on of the Lord,which he vfeth to keepe in calling 
 winatcwithout his. But hee hath inlightened manie without anic 
 preaching preaching. 
 
 20 Obieci. Baptifme is the Sacrament of repen- 
 tance and faith. But neither of chefc is in tender 
 infancie. 
 
 jin. Circumcifion was afigne of repentance*, 
 Ier.4. andafealeoffaith*. And yet infants were circum- 
 
 *XaM.4>xi. cifed.Whatif we fay thatinfants arc baptifedto the 
 
 rcpen- 
 
fcALVINS INSTITVTIONS.HB.4. 3jj 
 repentance and faich to come? Which two though 
 they be not as yet formed in them, yet the feedc of J nc rect1 oi 
 both liethhidin them through the lecretc operati- ■"■««««i 
 on of the fpirit,whofe fruits fnall afterward appear. 
 
 21 If therefore thoie whom the Lorde hath 
 vouchfafed to eleft,hauing receiued the fgnc of re- 
 generation, doe depart this life before theygrowe 
 vp,he renueth them by the power of his Spinte , as 
 he himfclfe aloncforcfecthtobe expedient. If they 
 come to riper yeares, that they may be taught the 
 
 truth ofbaptifme,they {hall be heereby more infia- Baptifme is a 
 med tothedefire of renuing, the marke whereof marke of re- 
 theyhiuegiuenthem, that they might think there- ncmn 8« 
 upon throughout the whole courfe of their life. 
 
 22 Obicfl. Baptifme is giuen for remiftion of 
 finncs. 
 
 An* I graunt: Therefore feeing God doth aflurc 
 this age of hopc,of mercie,why fhould we take fro 
 it the figne,being indeed farre inferiour? 
 
 Obieff. The church is cleanfed by the Lordc,by £^.5.2$, 
 the warning of water in the word of life*. 
 
 An. Thcrroreitfeemethtobe an vnmeet thing, 
 that it mould want the teftimonieof it in infantes^ Infantes are 
 who are by right accounted a part of the churche, £ e, ^ cs of thc 
 feeing they be heires cf the kingdome. lng ome ' 
 
 ObkEi. Wee are ingrafted, by baptifme into the . r 
 bodieofChrift*. L 3 * 
 
 An. Therefore infants muft bee baptized, that 
 they benotpluckt from the body of Chrift. 
 
 23 ObieSf. Peter counfailcth the lewes to repent 
 
 and then tobebaptifedfor thcremiilion offinnes*. ^-*P' 
 Alio Philip makcthanfwere to the Eunuch, that he c ' ** 7 * 
 may bee baptiled, if hee bclceue with his whole 
 heart. 
 
 An. Hee fpeaketh of thofc which are growen 
 
 Aa 
 
They which 
 arc growenvp 
 rouftnotbe 
 baptized vntill 
 they make con 
 fdlionof their 
 feith. 
 Gen ij.t. 
 Gett.n.ii 
 Infantes arc 
 contayned in 
 the coucnanc 
 by riglit of in- 
 heritance. 
 
 Aflmilitude. 
 Mat 3. xi. 
 Jdat.2Z.1S' 
 
 Thofc which 
 arenotyetbap- 
 tized mud not 
 beadiudgedto 
 death. 
 
 Mat.i6.i6. 
 
 Jiar.i6.i$. 
 
 154 AN ABRIDGEMENT OF 
 
 vp which arc not to bee baptized vnleffc their cori- 
 uerfion & faith be feenand tried. There is an other 
 refped to be had of infants. 
 
 14 As wee may fee in Abraham,whofe faith the 
 Sacrament dothfollowe*: in Ifaach it goethbefore 
 all vnderftanding *• becaulc hee is contained in the 
 couenant from his mothers womb, by right of inhe- 
 ritance, 
 
 *jf Obutf. Vnleffe one be borne againe of water 
 and the fpiritejhee cannot enter into the kingdome 
 of God*. They thinke that baptifme is called rege- 
 neration . Therefore they which are not capable of 
 regeneration flight not to bebaptifed. 
 
 jin. He doth not there intreatof baptifme,but of 
 regeneration which is made by the fpirite, which is 
 compared to water*,as in an other place to fire: o- 
 therwifc faith mould follow after baptifme 3 feeing, 
 water is put before the fpirit. Which is contrarie to 
 thefcriprure*. 
 
 x6 Obkcl. All which are not baptized muft bee 
 adiudged to eternail death. 
 
 jin. Yea whofoeuerbeleeucthinthc fonne,mall 
 not fee death.He mail come into iudgementjbuthe 
 fhall pafle from death to life* 3 we do no where findc 
 that hee which was not yet baptifed is condemned . 
 
 17 Obittf, Itwasfaid/Tcacr^thenBaptiie*. A- 
 gaine,hc which mail Beleeue,& be baptifed jihall be 
 iaue d*. What will we more ? Therfore doctrine and 
 faith muft needes goc before baptifme. 
 
 An % If we would greedilie ft ay in the order of the 
 wordes 3 it moulde likewife follow, that we muft firft 
 baptize,thcn afterward teach : feeing it is faid 3 bap- 
 tife, teaching them tokeepc* 3 &c. 
 
 a8 But hee intreateth there of thofe which are 
 growen vp,whichmuft firftbc taught,& then when 
 
 they 
 
CALVINS INSTITVTIONS. lib.*. !55 
 
 they beleeue, they muft bee baptized : but infants Infantes muft 
 are baptized by reafon of the promife made to their bc baptized 
 parents. Jecaufe of the 
 
 29 If any man cauill, that infants arc to be dc- "" C * 
 priued of food, becaufe the Apo file doth not per- ittiefoio, 
 mit them to cate which doe not worke, ihall he not 
 be worthie to be fpitte d at of all. Why Chrift 
 
 . Obit Si. Chnfte was not baptized vntiJl he was w asbap. when 
 thirticyeares ofa^e. ycaTcs of T' C 
 
 jin. Becaufe he determined to lay a lure foun- r S ° * sc * 
 dationof baptifme then by his prcaching,he fanc"ri- 
 iicdit vnderhis ownebodie, thatitmightfucceede 
 circumcifion, 
 
 30 ObhEl. In like fort infants were to bee made why the Sup. 
 partakers of the fupper. pens not made 
 
 jin. They differ greatlie therin:becaufe baptifm common to in- 
 is a certaine entring into the church : the fupper is ants * 
 giucn to thofe whiclvare growen vp in yeares,which 
 are now fit to beare ftrong meate, which are apt to 
 difcerne the body & blood of the Lord,which thing 
 doth not agree to infants. 
 
 3 1 ObUSl. As the fignes of Chrift are perfe&,they 
 <fo like wife require thofe which areperfe&jor capa- 
 ble of perfection. 
 
 An. The perfection of baptifme reacherh vnto The perfedioa 
 death : therforc it is ill done to reftraine it vnto one of Baptifme 
 minute of time. !* Cac !!" h vm * 
 
 ObieEl. The fignes of Chrifte are Inftitutedfor " 
 memories fake, that eueric one may call to minde 
 that he was buried togeather wirh Chrift. 
 
 An. It appertained to the fupper,thatcuery one Thc 
 examine himfclfe. tion of the Su'p 
 
 ObieSf. All thofe remain in death which beleeue per. 
 notinthefonrieofGod,andthe wrath of God re- 
 ma jneth vppon them * . And therefore infantes lob - l'l 6 * 
 
 Aaij 
 
35* AN ABRIDGEMENT OF 
 
 which cannot belecuc , lie in their owne condemn 
 nation. 
 
 An. Chrift fpeaketh not there of the general! 
 giltinefle,wherein all the poftcritic of Adam is in- 
 wrapped,buthe doth only threaten to the contem- 
 ners of the Gofpell, damnation. But this doth no- 
 thing belong to infants. 
 
 ObieEl. Wholoeuerisborneofthefpirite, hea- 
 rcth the voice of the fpirite. 
 
 An. That is,che faithful are framed to obedience 
 as the fpirit worketh in them. 
 
 ObieSi. Becaufe that which is naturall is firft*,. 
 we muft wait for the time which is fit for baptifme, 
 which is fpiritu all. 
 
 An. Though faith Paul they bee loft by nature, 
 which are borne of the faithfull,yet they arc holy by 
 fupernaturall grace*. 
 
 ObieB. When Dauid went vp into the tower of 
 Sion 5 he did carrie with him neither blind nor lame 
 butcouragious fouldiers*. 
 
 An. Yea trulie, he biddeth blinde & lame to the 
 heauenlie banquet*. 
 
 Obiect. The Apoftles were fifhers ofmen,notof 
 children*. 
 
 An. Allkindc of fifties is gathered into the net of 
 1CV2 the Gofpell*. 
 
 s ObieSi. Spirituallthingcs are fit for thofe which 
 
 are fpirituall*,infants are not fuch. 
 
 An. He intreateth of doftrine 3 yea God doth con- 
 fecrate to himfclfe by his free adoption,thofe which 
 are begotten of the flefh. 
 With what °^ They muft be fed with fpirituaUmeat 3 if they 
 
 mcatc me muft be new men. 
 
 be nourifhed. ^„, Baptifme being the figne of adoption fuffi- 
 ceththcm,vntiJl being growen vp they be able to 
 
 beare 
 
CALVINS INSTITVTIONS. 111.4. J 5 y 
 bcarcftrongmeat. 
 
 Ob. Chnftc callcch all his vnto the holic Sup- 
 per. 
 
 An. Hee admitteth none but fuch as arealrea- who are to be 
 die prepared to celebrate the remembrance of his admitted tothc 
 death. So PP e f- 
 
 Obieci. It is monftrous if a man eate not,after he 
 is borne. 
 
 An. Chriftcisneuerthclefle mcate to infants, 
 though they abftaine from the figne. 
 
 Obieci. A good fteward giucth meat to the fanu> ^ . 
 
 lie in due time*. * • 4»4 • 
 
 An. Jt belongeth to God alone to determine 
 that. 
 
 Ob. The Apoftles are commanded to make haft , 
 to the harueftjwhiles the fields are white*. ■**$!• 
 
 An. Chrift his meaning is to haue the Apoftles to 
 addreffe themfelues more ioyfullie to the workc, 
 whiles they beholde the prefent fruite of their la- 
 bours. 
 
 ObieSf. All Chriftians are brethren , in which 
 number infants are not, folongaswedriuethem 
 from the fupper. 
 
 An. None be heires of thekingdome of heauen. In k nt « are 
 but fuch as are members of Chrift. ™^> crs of 
 
 Obieci. No man is made our brother, but by the 
 Spiritc of adoption,which is onlie giuen by the hea- 
 ring of faith. 
 
 An. That is prepoflerouflie drawen to infants, 
 which is fpoken onlie of thofc which arc growen vp. 
 
 Obieci. By regeneration we be made Gods. But 
 thofebe Gods to whom the worde of God is fpo- i 
 
 ken. Which doth not agree to children, which arc * 
 infants. 
 
 An* The place of the Pfalme is wrefted to a 
 A iij 
 
I The confir- 
 mation of i'aith 
 is the firft ende 
 of the Supper. 
 
 j 5 « AN ABRIDGEMENT OF 
 
 ftrange fenfe. Againe to feigne that there is a God- 
 head in the faithfull,is of Seruetus his dotings, 
 
 ObieSf. Sheepe and goates were not ftraightway 
 offeredinfacrificc^fo foone as they came out of 
 thewornbe. 
 
 An. All the firft begotten fo foone as they ope- 
 ned the matrix.were holic to the Lord*. Therefore 
 we mint not wait for mans ftrength. 
 
 3 ^ Therfore let vs conclude that thofc opinions 
 muft be taken a way* which make void that confola - 
 tion which the faithful! concciue in their minds , by 
 the promifes ofGod:whichmake them vnthankfujl 
 toward the mcrcie of God:&fluggilh to teach their 
 children godlmefle. 
 
 Chap. xvir. 
 Of the holte [upper ofChrift><mdwhatit 
 auaikib vs. 
 
 i T Ike as we arc by baptifme brought into the 
 jLchurch of God : fo by the fpiritual] banquet 
 we are kept in that hfe,into the which hee hath be- 
 gotten vs by his word.The fignes are bread & wine, 
 which reprefent vnto vs theinuiiible food,which we 
 hauc by the fleih and blood of Chrift. The ende is 
 threefold : that it may feme for confirmation of our 
 faith : for our confeflion before men:and for exhor- 
 tation to loue. Therefore this miftycall bleiling 
 tendeth to this ende : namelie,that it may confirmc 
 to vs that thebodieof theLorde was once fo offe- 
 red for vs,that we do now eat the fame 5 & by eating 
 it dofcele in our felues the force of that onlie facri- 
 fice:that his blood was ihed for vs s thatit is to vs co- 
 tinualldrinke. And fo found the vvordes of the pro* 
 mile which is added there. 
 
 a And 
 
CALVINS INSTITVTI ONS.UB.4. jjj 
 
 2 And out of thisiacramentgodlie foulcs may 
 gather great fruite of confidence, and f wectncs,be- j 
 cauic they haue a teftimonie that we are grownc to- The Supper it 
 gether into one body with Chrift,fo that wc may cal a S rcat ar * U c 
 all chat ours which is his : againe whatfoeuer is ours JJf^ C ' 
 hee will haue it fo imputed to him , as if it were tfis % 
 ownc. Hecreupon it followcth that ctcrnalllife is 
 
 ours, |nd that wee cannot bee condemned by our 
 finncs,from the giltincilc whercofhe acquitteth vs. 
 
 3 Whereas he commaundeth vs to take,hee fig- 
 
 nificth that it is ours: whereas hee biddeth vseate, J he com m*n* 
 
 hcfignifieththat,thatis made one fubftancewith Take."" 
 
 vs.Whcras he faith of his bodic,thatitisdcliuercd 
 
 for vs,of his blood that it is fhedfor vs, hee therein 
 
 teacheth that both thefc are not fomuchc his as 
 
 ours : becaufe he tooke both,and layd downc both, 
 
 notforhis ownecommoditie,but forourfaluation. 
 
 And the whole force of the facrament confifteth in rh/suppcr? 
 
 thefe wordes : which is giuen for you : which is {hed 
 
 for you. 
 
 4 ^ Therefore they be not the principall parts of 
 the facramentjto preach to vsthe bodte of Chrifte 
 fimplie,and without anie higher confederation ; btit -i -r 
 rather that promife, whereby hee doth teftifie that 
 
 his flefh is meat indeed,and that his blood is drinke 
 indeede : wherewith wee arc fedde to eternall life. 
 Whereby hee affirmeth that hee is that bread of 
 life,of which whofoeucr mall eate, hee ihall liue for 
 euer. 
 
 5 Thatisdone,bothbythe Gofpcll , and al(b 
 
 more plainlie by the holie Supper. Where both hee 
 
 himfelfe ofrercth him fclfe to vs with all his good 
 
 things : & we receiuc him by faith. Furthermore we ^ , , 
 
 £. , . , J , . 2Fau!tcs robe 
 
 mult in this place beware of two vices: thatnei- taken heede of 
 
 ther doing too muchin extenuating the fignes, wee in the Supper , 
 
 A a iirj 
 
Afimilkudc 
 
 Eating is a 
 fruite of faith. 
 
 The flefh of 
 Chrift is meat 
 indeed. 
 
 lob.ut. 
 
 Chrift is the 
 fountaine of 
 life 
 
 I^.tf.48.58. 
 
 3&» AN ABRIDGEMENT OF 
 
 fcemc to plucke them from their myftcrics 3 wher- 
 to they are after a fore knit fall ; nor that beemg 
 immeafurable in aduauncing the fame, wefeeme 
 in the meane feafon to darken the myfteries them* 
 feJues. 
 
 Ob. To eate the flefh of Chrift and to drinke his 
 blud:is nothing els but to beleeue in Chnft himfelfc. 
 
 An. Like as not the fight,but the eating of bread 
 miniftrethfoode to the bodie: (o the fouic mu*ft tru- 
 Iie and throughlie be made partaker of C hrift, that 
 by his power it may be quickened to a fpirituall life. 
 They thinkc that to eate is onelie to beleeue: ther- 
 fore 1 fay that that eating is a fiuit & effect of faith. 
 
 6 This is alio to bee obferued that when the 
 cuppc is called the couenant in the blood,there is a 
 promiic expreffed which ferueth to confirmc faith, 
 whereupon it foiloweth that vnleffe wee hauere- 
 fpecl:vntoGod,&imbrace that which he offereth, 
 we do not rightlie vfe the the holic fuppcr. 
 
 7 Ob. In the flipper we are only partakers of the 
 ■fpiricofChrjft. 
 
 An. Yea his flefh is meat indeedc,and his blood 
 is drinke indeed: neither hath anie man life but hec 
 which eateth that flefh & drinketh that blood. 
 
 8 The fummecilmeth to this end-.that Chrift was 
 fro the beginninng that liuclie word of his father*, 
 the fountain of life, and the originail fro whence ail 
 thinges did alwaies recciue life. That lite was then 
 mademanifeft,whe the Ton of God hauingtakc our 
 flefh vpo him,offredhimfelf to be feen witheyes,& 
 handejed with hands. Moreoucr it maketh the felfe 
 fameflem wherein it is to bring life to vs, that tho- 
 row partaking thereof,we may be fed toimmortali- 
 tie^.Heerin the godly haue lingular comfort , that 
 they findelife in their owne flcm . Let them onely 
 
 hold 
 
CALVINS INSTITVTIONS. Lib. 4. tfi 
 hold out the lap of their heart , that they may em- 
 brace it being prefent. 
 
 9 Obieci. The flefh ofChrift hath notfo great 
 power of it felf,that it can quicken vs, which by the 
 owne condition was fubiecl: to mortalkie : & being 
 now endued with immortality doth not hue ofitfclf 
 
 An. Yet it is by good right faid to geue hfe.which ih e fofa c 
 is filled with fulneffe of life, that it might pourc it Chiiftgiuccl» 
 out into vs. For the flefh ofChrift is like to a foun- lifc » 
 taine being rich,and fuch as cannot be drawnc dry, 
 which doth poure out into vs the life which floweth £ J }1 Mt £.V 
 from the godhead into it*. 15. 
 
 10 Thcrforc our foulcs are none otherwife fed 
 with the flefh and bloud ofChrift , then bread and 
 wine do maintaine and fuftainc the corporall life. 
 
 ObieEf. The diftance of place is.fogreat,thatthe 
 fleih ofChrift can not come to vs, that it may be to 
 ys mcate. 
 
 An. The power of the holie Ghoft doth fo much -. d -« . 
 
 furpafTe our fenfes, that it is a foolifh thing to go a- pi accs doth 
 bout to meafure his infinitnefte by our mcafureXet not hinder the 
 faith conceauc that which the mind doth not com- partaking, 
 prehend, that the Spiritcdocth trulic vnite thofc 
 things which are feparate in place. After which fort 
 the Apoftle fayd : that , the bread which we breakp 
 is the partaking of the bodie ofChrift. 
 
 Obieci. It is afiguratiuc fpeech,wherby the name 
 of the thing figniricd is gkien to the figne. 
 
 An. By the breaking of brcad,rhcLord doth not Breaking 
 only rcprefent, but aifo deliuer the partaking of his bread, 
 bodie. I 3. 
 
 1 1 And the holie myftcrie of the Supper conlT- 
 ftcth in two things : in bodihe figncs, & m the fpiri- 
 tuall truth. Let vs therein confidcr three thinges: 
 the %nification:the matter which dependethther- 
 
l*% AN ABRIDGEMENT OF 
 
 f i vpon ; the vcrtuc or cfFeft which followcth vppon 
 
 3 both. The fignification is placed in the promifes. 
 
 rhreethinges The matter is Chrift with his death & rcfurreftion. 
 
 o be confide- By the effect we mcane redemption, rightcoufneflc 
 
 'he matter. and eternall life. 
 
 'he fignificati- i* And although in the myfterie of the Supper 
 >n. we grow together in one body with Chrift by faith, 
 
 h b* ntftcs. ^ Ct wc reic<a tnc error °f tn °fe> wni ch fallen Chrift 
 :°ranfubftanti- to thc element of bread. 
 
 tion. 13 ObitSi. The bodic of Chrift which is in it felf 
 
 .ombatd lib. 4. vifible , lieth hid and is couered vnder the forme of 
 tjl.12. bread after confecration*, fo that onely whiteneflc 
 
 remaineth. 
 
 14 jin. Hence came faigned tranfubftantiation. 
 But there fhould be no likclihoode betwecne thc 
 figne,and the thing fignified. 
 
 ObieSt. Some of the old writers did vfe the word 
 
 :onuerfion or Tur " in |- . ■ . . , _ J f . ' 
 
 arr.ing in thc «^». That they might teach that the bread which 
 
 upper. is confecrated to the myfterie,doth much differ fro 
 
 common bread: but they wold not abolim theftib- 
 
 ftance of the outward fignes. 
 
 wionT*" J 5 That is it which is fignified by the worde of 
 
 confecratiomthat {hall appeare by an example.The 
 
 water which flowed out of the rockc in the wilder- 
 
 nefle was a figne of thc lame thing to thc Fathers, 
 
 which the wine doth figure to vs in the Supper. But 
 
 it was a common watering to beaftes 3 & the people, 
 
 and the cattell. Whereupon it followeth that there 
 
 is none other chaunge made, but in refped of men, 
 
 by reafonofthe promife. 
 
 ObieSi. The rod of Mofcs being turned into a 
 
 ferpent,though it get the name of a fcrpent,y ct it re-» 
 
 xod.i.i.&'j. taincththeoldname^itiscalledarod*. So bread 
 
 °» is called bread,though it be become a new fubftace . 
 
 Jin. Thc 
 
CALVINS INSTITVTIONS. til. 4» JO 
 An. The eye was a witnefTe o£that turning , but T jj c rod ,s «*** 
 not in the Supper: and in fhorttime it returned to c * cr P cnt * 
 the owne forme, therefore it retaineth the name of 
 a rod. 
 
 1 6 ObieSi. The bodic of Chrift as it is inuifiblc & Vbiquiaries, 
 infinite, it is euerie where : therefore nothing doth 
 
 hinder, but that it may lye hid vndcr bread. 
 
 An. The nature of a true bodie doth not fuffer 
 that. 
 
 17 ObieSi. The fleih of Chrift had ncucr anic o- 
 
 ther meafuringes fauc onely fb farrc & wide as hea- H ru'b' 
 uen and earth do reach. And whereas Chrift was f a idtohaue 
 borne and did grow,that was done by difpenfation, waxed and 
 that he might fulfill in the fight of men, thofe things growca. 
 which were necefiarie to faluation. 
 
 An. What is this , to afcribe to Chrift a phanta- Marcio*. 
 fticall bodie, but to raife vp Marcion from hell? 
 
 ObieSi, Chrifts bodie is glorious and immortall 
 therforc there is none abfurditic if it be contayncd 
 in more places the one, lfin no place^if in no forme 
 vnder the Sacrament . 
 
 An. But the body was mortal which Chrift gauc 
 to his difciplesjthe day before he furrred. Mat.iy.t. 
 
 ObkSl. He had alreadie fhewcd his glorie to the 
 three difciples in the mount. 
 
 An. He meant by that brighmefle to giue them The end of the 
 a taft of immortalirie for an houre. But he had not tranffiguratioa 
 a double bodie : but it was his owne, garnilhcd with 
 newe glorie. 
 
 18 Goto, iftheywilhie and faften the bodie & 
 bloud of the Lord to the bread and wine , the one 
 muft needs be pluckt away from the other. 
 
 QbieEt, The bloud is in the bodie , and the bodic 
 in the bloud. 
 
 An. That is a friuolous flatting hole. For they 
 
!*4 AN ABRIDGEMENT OP 
 
 be diftinft in fignes. 
 ACauuon. ^9 Furthermore let vs neuer fuflfer thefe two cx- 
 
 1 ccptions to be taken fro vs.Trut no iote of the hea- 
 ucnlie glorie ofChriftbe diminimedor taken away: 
 
 % which cometh to pafle when he is tied to the earth- 
 
 ly creatures. Secondly that we do not imagine anie 
 thing to be in his bodie, which is not agreeable to 
 mans nature : which cometh to paffe when it is ei- 
 ther faid to be infinite, or to be in more places then 
 one at one time. 
 
 20 Obi$&. The Pronoune, This,doth only note 
 the forme of bread. 
 Popifhtran- An - But Chrift did teftifie that that which he 
 fubftantiacion. reached to his Apoftles, namely breade , was his 
 bodie. 
 
 ObieSi. The bread muft needes be chaunged in- 
 to the bodie of Chrift, oecaufe it was fayd , This is 
 my bodie. 
 
 An. This word,is, is neuer taken for to be chan- 
 ged and turned into an other thing. 
 
 ObieSi. This is my bodie , fignifieth as much as 
 
 that the bodie of Chrift is;with the breade, in the 
 
 bread,and vnder the bread, 
 
 j An. Thefe fpeeches are too diuerfe , that the 
 
 Abforditics. bread is the bodie , and that the bodie is with the 
 
 2 bread. Secondly, the bread mould beChrift,andal- 
 fo God. The cup (hould be the newe Teftamenc, 
 whereas it is only a figne thereof. 
 
 ii But the name of the thing is giuen to the figne 
 becaufe of the alliance which is betwene the things 
 Gen 17.13 fignificdand their fignes.SoCircumcifion is theco- 
 *Exod. 1 2.4 j. uenant*. The lambe is the Pafleoucr*. The facrifi- 
 Mat.i.i6 cesof the Law are the putting away of finnes j the 
 *i Cor.10.4. d ouc i s tnc hojie Ghoft*. The ftonc is Chrift. 
 
 zz ObieSi. The force of the verbc fubftantiueis 
 
 iQ 
 
fcALVINS INSTITVTIONS. Lib. 4. 3*< 
 fo great, that it admitteth no figure. 
 
 An. AndyetPaulcexpoundethit, where hecal- 
 leth bread the communicating or partaking of the 
 bodie of Chrift*. 1 fer.io.itf* 
 
 23 Ob'uci. We may not depart one whit from 
 the letter. 
 
 Art. Then God is a man of wane*. God hath Exo.ij.j. 
 eyes, eares, hands, feet. Abiurdicics, 
 
 Obieci. When Chrift did comfort his Apoftles, 
 he fpake not darkly or figuratiucly. 
 
 An. It is true. For vnlefle the Apoftles had re- 
 membred that the bread was figuratiucly called his 
 bodie, they lhould haue bene troubled with a thing 
 fo ftrange or monftrou s, that Chrift fhould fit at ta- 
 ble in their fight, & mould be includedin the bread 
 being inuifible. 
 
 24 ObieSt. The infinite power of Godmuftnot Thepower'of 
 be made fubiccl to the lawes of nature. God * 
 
 An. The queftion is not what God could do, but 
 what he would do. AnditplcafedGod that Chrift 
 fhould haue a true bodie. 
 
 2? ObicEl. We haue the word wherein the will The will of 
 of God is made manifeft. p od muftbc 
 
 An. The gift of interpretation muft not bebani- [^ n ^ th 
 fhed out of the Church,which bringeth light to the 
 word. 
 
 Obiecf. We haue the word. 
 
 An. Such as the Anthropomorphits had in times The error of 
 paft, when they made God to haue a bodie. the Ajthropo- 
 
 %6 ObkSt. Chrift fayde, Behold I am with you 2£ 
 vntill the end of the world*. 
 
 An. He fayd in another place, Me (hall you not ,, 
 aue alwayes with you . For he is preient euene 
 where by his diuine maieftic : whereas in bodie he 
 is at the right hand of the Father. 
 
Jtftf AN ABRIDGEMENT OF 
 
 QuefL Shall we then appoint Chrift fomecer- 
 taine countrey of heaucn? 
 
 An. This is acuriousqueftion: we beleeuethat 
 hcisinheaucn,itis enough. 
 
 27 Thefe words fhewe the fame,to go away , to 
 afcend, to be lifted vp on high, whiles the Difciplcs 
 UXi.f* did behold*. And Paule likewife am*rmeth* 3 that wc 
 
 Mar. 1 6. 9 . mu ft i 00 j, c f or jji m f rom hcauen. 
 
 *ThiLi.io. * 8 ObieSt. Auguftine faith, that the bbdie and 
 
 fyift.ifradBo* bloud of Chrift are diftributedm the Supper*. 
 
 *fi* An. He expoundeth him felfe when he faith,that 
 
 the Sacraments take thcr names of the likelihood e 
 of the things which they fignifie.Take away, layth 
 he, fpacesfrom the bodies, and they {hall be no 
 where : and becaufe they fhaH be no where , they 
 (hall not be at all. 
 
 Struct». 29 ObieEi. The bodic of Chrift is in k felfe via- 
 
 ble in heaucn : but in the Supper it is inuifible by di«* 
 fpeniaticn. 
 
 An. Yea Peter faith that the heauen muft con- 
 
 Atil.uxi wine Chrift vntill he come agame*. 
 
 Qb'nEi, Hisbodie was fwallowed vp of his god- 
 head after his afceniion, 
 
 An, There mould remaine no difference betwene 
 
 , hisdiuinitie 3 andhishumanitie. 
 Aglonfiedbo. Qhk ^ Ri$ bo4k h giorified# 
 
 An. It is not therefore infinite. Becaufe Chrift 
 fl|rg i9 %<*> Sce anc * grope*. 
 *A£i.y.^. QbieSt. Stephen faw him after his afcenfion*. 
 
 An, It was not ncedfull for Chrift to change his 
 
 place , who could make the eyes of his feruaunt fb 
 
 quicke offight,as that they mould pearce into the 
 
 'AM 9 4. beauens. The fame muft we alfo fay of Paule*. • 
 
 JA.dt.\%.6 Obiect. Chrift came out of thegraue, when it 
 
 lob,io. 19- was (hut * : and he came in to his Difciples when 
 
 the 
 
CALVIKS INSTITVTIONS. tit. 4. 3*7 
 the doorcs were {hut *. 
 
 ,An, As Chrift walked vppon the water eucn as 
 vpon an hard pauemerit : fo no maruell if the hard- The «niraeu- 
 neffc of the ftone did yeeld when he came againft it. ^J™*" 1 * 
 
 Obktl. Chrift vamfhed away fuddenly out of his g rauc 
 Difciplcs fight as they went to Emaus*. 1^.24.31 
 
 jin. He became not inuifible, that he might take 
 away the fight of him felfe from them , but he did 
 onely go out of fight, as before he had holden their 
 eyes that he might not be knowen*. ibid.14. 
 
 30 Obieil. Where foeuer the godhead of Chrift 
 (hall be,there fhall his bodiebe alfo. 
 
 Jn. The one onely perfon of Chrift doth fo con- 
 fift vpon two natures , that yet notwithftanding ci- 
 ther of them hath (rill her owne properties remay- 
 ning. 
 
 Obieft. No man afcendcth into heauen, but he 
 which came downe from heaucrt,the Sonne of man 
 which is in heauen*. /oi&.j.tj. 
 
 ./*». We muft not defpife the communicating of Comunicating 
 properties. Chrift was in heauen as he was God, v- of properties, 
 pon earth as he was man. 
 
 3 1 Obietf. There (hall be no prefencc of Chrift How we enioy 
 in the Supper, vnleffc it be in the bread. of chrift"^ 
 
 Jn. As if, if Chrift lift vs vp vnto him felf by his 
 Spirit,we do not as well enioy his prefencc. 
 
 3 z Chrift pronounceth that his flefh is the meat 
 of the foule: his bloud the drinke of the foule. He 
 eommandeth vs to take, I doubt not but he doth in- 
 deed reach it , & I do receaue it. It is an higher my- 
 ftcrie then that it can be vtteredin words. 
 
 ObieB, Then there fhall be a mixture of the flefh 
 of Chrift with our foule, or a pouring out therofin- Apowringout. 
 to the fame. 
 
 Jn. No trulie. But let it be fufneient that Chrift 
 
3*8 AN ABRIDGEMENT OF 
 
 doth breath out life into our foule fro the fubftance 
 
 foulest no». ° f hiS flcfll : yea that he ^ '* 1 P OUre out imo vs ni$ 
 rifcedbythc * ownelife, though the verieflefh of Chrift do not 
 bodic of Chrift enter into vs. 
 
 33 #&/>#. This doctrine is contrarie to the true 
 and reall eating. 
 The true ca- >**• The true eating is (pirituafl. • 
 ting . Obiecl. So then we touch only the frute or effeel: 
 
 of the fleth of Chrift. 
 Chrift is the ,j n% Chrift is the matter of the Supper,therupon 
 ST"" followeththeefrea 5 thepurgingofourfinnes. 
 
 Obiecl. Who fo euer are made partakers of the 
 The vnbeelc- Sacramental eating they are made partakers of the 
 uing receaue bodie andbloud of Chrift. 
 onliechc figne. ^„ t jfa V nbeleeuers receaue thc/ignes, not the 
 thing fignified. 
 
 Obiecl. Mans vnthankfulnefle can not diminifli 
 thefaithfulnefle of Gods promifes. 
 
 An, I graunt : but fome receaue the fpirituaH 
 meate when it is oftrcd them 3 fome reprochfuJJy re- 
 fufek,whieh are deftitute of faith. 
 
 Obiecl. Hereby the word is diminimed, This is 
 my body,if the wicked receaue nothing but corrup- 
 tible bread. 
 
 jin. God will not be knownc to be truc 5 in the ve- 
 
 rie receauing,but in the conftancy of his goodnefle. 
 
 S&eft, How fhal Chrift come to the condenation 
 
 s f0f.11.39. of certaine, vnlelfethey receaue him vnworthely*? 
 
 jin. Men do not purchafetothefeluesdeathby 
 
 receauing Chrift vnworthely ,but by refufing him. 
 
 11 7 " I J <9 3* Therfore Auguftine faith,that the reft of the 
 
 Difciples did eat the bread the Lord : but Iudas did 
 
 eat the bread of the Lord, where hedothplainely 
 
 exclude the vnbeleeumg from partaking of the bc- 
 
 die andbloud of Chrift. 
 
 3 $ This 
 
CALVINS TNSTITVTIOKS. tiB. 4 3^ 
 3 f This knowledge will like wife cafily draw vs a- Carna!! wor- 
 way fro carnall worlhipping, which fome haue ere- flipping, 
 ctcd in the Sacrament through perueifc rafhneffc. 
 ObieEl. If it be the bodie, then the lbule, and the 
 godhead muft be together with the bodie. Thcrrbre 
 we muft worlhip Chrift. 
 
 ./fo.Itis a falfe accopanying.For the body of Chrift Accompany. 
 is notChrift.Again the body is in heauen,notin the '"S* 
 fupper.Thcrforthe Apoftlesdid not worlhip it pro- * z 
 ftratingthefclucs , butthcy tccke it fitting at table. 3 
 
 Laftofall Luke faith, that the faithful! did conimu- 4 
 
 nicat 3 notin worlhipping,but in breaking of bread*. «M 2 » 
 
 36 The Nicenefynod meant to preuent this mif- TheNicenefv- 
 chief when it forbad vs to be hubly intentiue to the node. 
 fignes fet before vs.Neithcr was it ordained in times 
 paft for any other caufe,thaty people fhould be ad- Why it was 
 monilhcd before the colecratio to lift vp their harts lj »d lift vp your 
 57 Obhti. We gcue this worlhip to Chrift. hc *"«« 
 
 jin. Yhen we need no fignc, feing Chnft fitrcth 
 in heauen.And wheras they carie about pompoufly 
 the confecrated holt: which they flicw forth in a fo- They carie a- 
 lcmne fpe&acle to bebeheldjWorfliippedj called v- ^ out thec °n- 
 po 3 it is too fuperftitious.We haue hitherto fhewed ccratc 10 "* 
 how the myftery of the holy Supper feructh for our 
 faith with God.Now let vs ipeak of the outward co- f£!*™"? h f' 
 feftion: Pauleintcrpreteththat to be to lliew forth lecondendof 
 the Lords death , which was inftituted by the Lord the Supper. 
 before,that the difciples lhould do it in remebrance 
 ofhim*.And that is publikly,& altogether with one 
 mouth openly to confefie,that the whole confidece {PjJ"" 1 * 
 oflife & faluatiois placed in the death of the Lord: ^'•"■ , ^« 
 that we may glorifie him by our confeftion: and ex- 
 hort others to geuc glonc to him,by our example. 
 38 Thirdly the Lord alio wold haue it to be to vs 
 in ftced of exhortation: then which none other can 
 
 Bb 
 
J7» AN ABRIDGEMENT OF 
 
 j Bride exhor. more vehemently animate and inflame vs both to 
 
 ting to louc. purencfle and holincfl e of life,& alio to Ioue,peace, 
 
 content. For he dothfo impart to vs hisbodie, that 
 
 he is altogether made one with vs, & we with him. 
 
 Paule did plainly teach that : The cup of blefling is 
 
 the partaking of thebloud of Chrift*.Thc bread of 
 
 i fcMo. 1 6. blefling is the partaking of his bodie. Therforc Au- 
 
 guftine docth oftentimes call this Sacrament the 
 
 The Supper is bond of louc. 
 
 louc I 1 * Hereby is that vcrie well confirmed whereof 
 
 I fpake, that the right adminiftration of the Sacra- 
 ments is not without the word. For what foeuer 
 1 profit we reape by the Supper , the word is requifit: 
 
 whether we be to be confirmed in the faith : or to 
 3 be excrcifed in confciTion : or to be ftirred vp to 
 
 loue, we haue necde of prayer. What (ball we then 
 fay of that dumbe action of the Papifts,of their ma- 
 The Mane. g lca ]l inchantment,and of other toyes? 
 
 40 Furthermore like as we fee that this holy bread 
 of the Supper is fpintuall mcate and wholcfome to 
 Towhomethe thefaithfull-'foagaineit is turned into moft hurt- 
 Supper is poy- full poyfon to all thofc whofe faith it doth not nou- 
 /° n * riih ; & whom it doth not prouoke to the confcflion 
 
 _ l z 1 of praifc, and to louc. Therfore Paule exhorteth c- 
 The tiyallofa ucrieone to trie and examine him lelre. 
 mansfelf. 4* ObUSi. They do eateworthely which are in 
 
 the ftate of grace , namely pure, & purged from all 
 finne. 
 
 Jn t By fuch an opinion & docTrinc all men (hold 
 
 be kept backe from the vfe of this Sacrament. 
 
 The Supper is 4- But let vs remember that this holy banquetis 
 
 a medicine for a medicine for the firke : a comfort for finners: a re- 
 
 the iickc. warc | f or tne poore:which mould nothing profit the 
 
 foundc, righteous, and rich, if anic fuch could be 
 
 found. Thcfore we (hail drawe nere worthely, if wc 
 
 know 
 
CALVINS INSTIT VTTONS. Ltb.4. 571 
 know our owne vnworchinefle , andfeeke our righ- 
 tcoufnciTeinChuft, 
 
 43 But as couching chc outward rice of the acYion, M*nsworthi- 
 
 all chinas ihalbewclldunejfd;ey be done wirhlouc "^ fle - , 
 „ ,. r D •, 1-1 1- The outward 
 
 &edihcation.Lc t vs begin with common prayci :thc ritCf 
 
 let a fermonbe made: then lec rhc miniitcrhauing Prayers, 
 fee breade and wine vpon the cable repcarc the in- 1 
 
 fhtutionofchc Supper : lec him recite cbepromifes 2 
 
 which are therin left for vs :lec him alfo excommu- The forme of 
 nicace all thofe which by the Lordes inhibition are ^j^" 8 thc 
 forbidden co come thcrto : kr prayer be madc,char ' 
 
 the Lord wil v/ich like benignity frame vs co recciue 
 that food as he hath vouchsafed to beftowe it vpon - 
 
 v$:&chacfcingofour felues we are noc , he will of ^ 
 
 his mercie make vs worthy of fuch a banquet: and _ 
 
 here let either Pfalmes be fong, or let femevvhat be g 
 
 read : and lec the faithfuil communicate in dehor- ~ 
 
 derasbecommechrhem. After che Supper is ended 1 a * 
 let an exhortation be made to faith ,confeffion, & 10 
 
 louc. Laft of all, when the ehankefgiuing is en- When the «un- 
 derlet the Church be difmifTed. If that were done permuftbe cc 
 at leaft euericweeke,it mould be more allowable. ic b»'**cd. 
 
 44 Thiswasaneuill ordinance thac itihould be 
 receaued but once in a ycare , and thac buc for fa- 
 fhions fake.Luke fheweth that ic was oftcner vfed in 
 the Apoftolike Church: whe he faith that the faith- 
 full continued in the do&rine of the ApcfHes,in fcl- 
 lowfhip, in breaking of bread, and prayers*.Which ^ ,2 -4*» 
 thing was long time obferued in : he Church : as we 
 
 may gather out of the Canons of Anacletus', and 
 Caiixtus. 
 
 4? By chefe conftitutiens che holy men meant to The «nons ©f 
 recaine and maincaine the often vie of the conimu- AnacIet "*» 
 nion 3 dcliuercdby the Apoftlcs them felues : which 
 they faw to be moft wholfome for the faithfully to 
 
 Bbi; 
 
|7i AN ABK1UOEMKNT OF 
 
 grow out of vfc through negligence of the people* 
 How the ofcen Auguftine teftirlethofhisagc, that this Sacrament 
 vfc of the Sup- was prepared and rcceaued in fome placcs.dayly 3 in 
 per grcwe out f onic places ccrtainedayes coming bctwcene*.The 
 •ndlltlJ. fame doth Chryfoftomc teach*. 
 
 Infex.cap.loh. 4^ And furely this cuftome which commandeth 
 tta&.i6. to communicate but once in the yeare , is a moil 
 
 *i*cap.i.Ham. ccrtaineinucntion of the deuill: through whofe rai- 
 i6 ' 2 ' nifteriefoeuer it was brought in. 
 
 47 Out of the fame (hop came that other confti- 
 
 tution alfojwhich did either ftcale, or take from the 
 
 better part of the people thehalfeof the Supper: 
 
 The figne of na mely the figne of the bloud , which being forbid- 
 
 thc blood was fe n tne i a y an( j p ro fane men ( thefe titles do they 
 
 the lay people. S cuc t0 Gods inheritace)it became proper to a few 
 
 ' fhauelings & annointed perfons. For this is the co- 
 
 mandement of eternall God,that all drinke. 
 
 Obicc?. It is to be feared left the confe crate wine 
 befhed. 
 
 An, As if all daungers were not before feenc by 
 the eternall wifedome of God. 
 The bodie is Obieff. One doth feme for both. For the body is 
 diftinguifhcd not without bloud. 
 
 from the blood j n . As if the Lordhadfornocaufe diftinguifhcd 
 his bodie from his bloud, both in words and fignes. 
 We muft retainc the profite which we reape in the 
 double earneft by the ordinance of Chrift. 
 
 48 ObieEl. We muft not fet a rule from one fact, 
 
 whereby the Church may be tycd to continual! ob- 
 
 feruation. 
 
 The partaking Jn. It isno fimplefacl:. Becaufe Chrift appoin- 
 
 of both fignes ted that the Apoftlesfhoulddofo afterwarde. For 
 
 is ncceflaric. ^fc ^ ^ c words of one that comandeth, Drinke 
 
 ye all of this. 
 
 Vbntt t The Apoftles alone were admitted to be 
 
 par- 
 
CALVINS INSTIT VTIONS. L1B.4. 373 
 
 partakers of this Supper , whome he had alreadic 
 chofen into the order of (acrificing Priefts. 
 
 jin. He commanded that they fhould fo diftri- 
 butc the bread and wine , which was afterward ob- 
 ferued by the faithfull after the Apoftles time for 
 the fpacc of a thoufand years, & all without excep- 
 tion were made partakers of both fignes. 
 
 49 Neither did this cuftome growe out of vfc Co Crcgorfe the 
 long as any droppe of integritie remained in the laftBifhop. 
 Church. Gregory whom you may by good right call 
 the laft bifhop of Rome, faith, that it was kept in his 
 time. Yea it endured as yct,fourc hundred yeares 
 after his death,when all things were growen out of 
 kind. 
 
 $0 Neither did the Apoftle lie when he told the 
 Corinthians,that he had receiued that fro the Lord 
 which he had dcliuercdto them. For afterward he 
 declareth the tradition, that all of them both one & 
 ©ther fhould be partakers of the fignes. 
 
 Chap, xvili. 
 Of the Vopifb MaJJe> by which facriledgc the Supper of 
 Chrift hath not only btne profaned Jiut alfo brought 
 to nothing. 
 
 I TJ Ereby it appeareth how farre contraric the 
 
 fl Maffe is to the holy inftitutiS of the Supper. 
 
 Ob. It is a facrifice to obtainc rcmiflion of finncs. 
 
 ~An. Yea it blafphemeth Chrift : it burieth his T , f 
 
 croflc: itmaketh his death to be forgottemittnketh t h e Mafle. 
 away the frute thereof •. and it weakneth [he Sacra- 1.2.2. 4. *, 
 ment wherein the memoriall of his death is left. 
 
 2 Firft , thofe which fay Mafte mnft needes be 1 Bbfpheming 
 priefts. And that cannot be donewr.hout horrible oiChiifh 
 blafpheming of Chrift , fcing he is appointed of his 
 
 Bb iij 
 
374 AN ABRIDGEMENT OF 
 
 Heb.^.&io.7 Father to be the onely and eternall prieft * : &fuch 
 
 Tfi/.i 10.14. as j^h no neec j e to nauc a vicegerent vnder him. ; 
 
 ObicSi. Sacrificing pi iefts are not appointed vn- 
 
 Suffragaincs. £ cr Chrift as if he were dead,but they are only Sur- 
 
 fragaines or helpers. 
 .. , Jn Chrift who is not hindered by death,is one, 
 
 ' '• »' and needcth no parteners. 
 
 Obiecf. Melchifedech offered bread and wine to 
 Abraham,which was a preparation to the MafTe. 
 
 Jin. That is falfly referred to bread and wine, 
 which the Apoftle referreth to bleffing. 
 sFruitcofthc ? Another vcrtue of the MafTe, is: that it doth 
 Ma • bui le the croile and pafilon of Chrift. 
 
 0bis6i % The MafTe is onely a repeating of the fa- 
 crifice which was once offered. 
 
 *An The Apoftle teachech, that no repetition is 
 Hib.cf.i6.& 10 necefTarie*, laying: The rcmiilionof finncs being 
 once obtainedjthere remaineth no more offering. 
 Thefacrficeof °^' The MafTe is the application of the facrifice. 
 Chrift is not jirti The true application is made by the prea- 
 
 repeated. chmgofthe word,& the adminiftration of the ho- 
 lie Supper. 
 
 4 Ohieft. It (hall come to pafTethatincenfe & 
 a cleane oblatio ihalbe offred to his name, through 
 Uat.x.%. out the whole world*. 
 
 *An. As if it were a new & vnwonted thing with 
 
 the Prophets to depaint out by the externallntc of 
 
 the Law, the fpirituall worfliipof Cod,wherto they 
 
 jo'l --.-3. exhort the Gentiles,when they Ipcake of their cat 
 
 lefi7.iL ling*. 
 
 f The third office of the MafTc, is, to blot and 
 The third of. rafe out ofmes memories the true death of Chrift. 
 fice or the p or wnat [ s tne MafTe but a ncwe and altogether a 
 What the diuerfc teftamenr, feing thatitpromifethnewe rc- 
 Maffc is. miffion of finnes? 
 
 Ob. This 
 
CALVINS INSTITVTIOKS. Lib. 4 375 
 
 Obiett. This facrificeis vnbloudie. 
 
 An. Thcrforecontraric to the nature offherifi- 4 officcto 
 ccsjbecaufe there is none without lhcding of bloud, draw men back 
 left wafhing be wanting. ftomChritt. 
 
 6 The fourth office of the Mafle is to take from 
 vs the fruite which came to vs from the death of 
 Chrift. For who can thinke that he is redeemed by 
 the death of Chrift, when he lhall fee new redemp- 
 tion in the MafTc? 
 
 Obiett. Weobtainc remiflionof finncsbynone 
 other meanes in the Mafle , faue oncly becaufe it is 
 alrcadie purchafed by the death of Chrift. 
 
 An. That is, we arc redeemed by Chrift vppon An abfurditie. 
 that condition,that wc our fclues may redceme our 
 felues. 
 
 7 Laft of all the holy Supper wherin the Lord 50 ffi " to take 
 Iefte a remembrance of his pafllon , is taken away, p™ ay l c up 
 when the Mafle is fct on foot. For the Supper recci- The cotran'erie 
 ueth,the Mafic giucth&offcreth : the Supper tea- bctwcencthc 
 chcth that wc obtain faluati5 by the death of Chrift Su PP cr and th€ 
 alone,the MaiTe chalengcth that to it felf : the Sup- a c * 
 
 per is the bond of vnitie, the Mafle of diuifion : For 
 inthepriuateMaflc , there is no partaking of the 
 Suppcr,though there be manie prelcnt. 
 
 8 O'oieci. But the pricft eateth in the name of 
 the whole Church. 
 
 An. Who commanded him fo to do ? Chrift will 
 haue the bread to be broken and deuided. In the 
 Mafle it is (hewed and wo'rfhippcd. 
 
 9 Morcouer this peruerfhefle was vnknowen to 
 the purer Church. Therfore let vs fay that they do 
 errc filthilie, which take the MaflTc for a facriflce. 
 
 10 ObkEi. T-he men of oH time called the holie 
 Supper a facrificc. 
 
 An, But they declare therwithall that they mcane 
 Bb iiij 
 
How the Sup- 
 per is z facu- 
 iicc. 
 
 f officii*. 
 
 Thecompar: 
 fonofMofcs 
 his facnflces. 
 
 Ijg AN ABRIDGEMENT OF 
 
 nothing elfc ,but the remembrance of that only fa- 
 crifice, which Chrift our only Prieft did offer vpon 
 the crolfe*. 
 
 ii Morcouer they did mote neare imitate the 
 Iewiih manner of faenfiemg, then cither Chrift or- 
 dained,or the nature of the Gofpcl did bear:& they 
 turned afide too much vnto the fhadows of the law. 
 iz For there is difference put bctweene Mofes 
 his facrifices and the Lords Supper,becaufe though 
 they did reprefent to the people of thelewes , thac 
 o^n " rthankS efficacic ottllc dcathof Chrift, which is giuen to vs 
 ** n *' atthisdayin the Supper: yet the manner of reprc- 
 
 lenting was diuerfe. ftecaufe there the Pdeftes, the 
 facrifice, the Altar, did figure the facrifice of Chrift 
 which was to come : but the fignes of the Supper as 
 bread and wine, do celebrate the remembrance of 
 the facrifice alreache paft. 
 Two kindes of 1 3 Fui-chcrrnore the word Sacrifice being taken 
 Sacrifices. generally , doth comprehend what foeuer is oifred 
 to God. And though there were diuerfe formes of 
 I facrifices, yet they may be referred vnto two mem- 
 
 bers. For either the offering wasoftcredfor finne, 
 after a certaine maner offctisfa<ftion,and it is called 
 „ expiatorie or cleanfing: or it was in fteed of thanks- 
 
 giuing, toreftine the thankfulneffe of the mind. To 
 this arc referred burnt offerings s &drinke offerings, 
 oblations, firft frutes , peace offerings*, but the la- 
 crificc cfclcaniing was fo off;ed by Chrift alone, &" 
 fo finithcd,that there is no place left afterward ior 
 anie other facrifice. 
 
 (k 14 Wherfore the (hauclings by Mailing commit 
 blafphemie, and that fuch as is not tobeiuffered, 
 both againft Chrift and againft his. facrifice , when 
 they thinke vpon the repeating of the oblation, and 
 of newe remitfion of finnes. 
 
 1$ Euen 
 
 ~Ex0i.x9.io. 
 
 ioh.19.10, 
 
 xSacrifice of 
 purging. 
 
CALVINS INSTITUTIONS. L1B.4. 37? 
 
 1 ? Encn Plato doth fufficicmlic reprouc their Platoes fcoffe. 
 vaniaes,whe he deridcth thcrn very witulic, which 
 thought that their wickcdnclle was couered with 
 thefeaswith veiles : andhauingmadc as it were a 
 couenant with God, did more careleflic pamper 
 themfv.lnes : lie fcemeth altogether to allude to the 
 vfe of the cleaning of the Malic. 
 
 1 6 Vnder the other kinde of lacriiicc which wee l^SSST 
 called the faenfice of thankfgiuing , all offices of ulT) ^ m * 
 louc are contained,which when we doe toward our 
 brethren,we honour the Lordhimfclfe in his mem- 
 bers: again;, all ourpraiers,praifc$, thankfgiuing, 
 
 and whatfoeuer we do to the worihtp of God:which 
 is lb neceifaric for the church,that it cannot be ab- 
 fenr from ch e fam e*, Mat . r . 1 1. 
 
 17 Such workes had the name of facriBccs gi- 3h«n*»«» 
 uenthem,notonlieinthc new cc{tament*,butaho *#£* ,, 
 in the old* rand in this fenfc all the faithful are cal- , Tet.zJ. 
 lcdPricfts. *Ofee. 14. j. 
 
 18 What remaineth but that the blinde may lee S?***:' 1 ". 
 the dcate may ncare,and very children may vnacr- nanon f t j lC 
 ftand,this abhominatio of the Maifc ? Which being Maifc. 
 offered in the golden cup.hath made all king b of the 
 earth,& people ib drunkc,that being more blockiih 
 
 then veric bcafts,they haue placed the ihip of their 
 faftic in this one only dcadlic gulf. This is that He- 
 lena for whom the enemies of the truth fight fo 
 couragiouflie. 
 
 19 Thefe are the things which we thought rood T ;' 0:e l ' c ^ vt 
 
 r , 1 n „ 1 r - ^acramentc*. 
 
 to ipeake concerning the.two Sacraments : the vie Baptifmeisthc 
 
 whereof was deliuered tothcChurche of Chrifte eruranccinto 
 
 from thefirft beginning of the newe TeftamcntjtOj^Ch'^k. ' 
 
 the ende of the worlde : namclie, that Baptifme 
 
 ihouldebe asit were a certaine entrance into the 
 
 Church,and the entrjng or beginning of faith : and 
 
37? a;n abridgement of 
 
 ¥**i Sl ! p ^ r \ s the Supper is as it were continuall food, wherewith 
 ttcdaylyiood. chrift doth fpirituallie feed thcfamilieofhis faith- 
 full. For that caufc it is often rcpeated,but baptifmc 
 is not fo. 
 
 20 Therefore let the church of Chrift bee con- 
 tent with thefe two : neither let it not onlie admit a- 
 nie thirde for the prefent time , but not fo much a» 
 defirc it,or wait for it,vntill the end of the worlde. 
 For it belongeth to God alone to ered a facrament, 
 feeing it belongeth to him alone both to promife & 
 alfo to giue faluationtt 
 
 Chap. xix. 
 Qfthefiuefacramenttfalfliefo called, where it is de- 
 clared that the fine other be no facraments xebkh 
 haue been hitherto commonlie tafyn for facra- 
 ments: and alfo it is fhewed what maner of thingt 
 they be. 
 
 'NI 
 
 r OW let vs come to the other {.Sacraments 
 
 ! whereto the Papiftes haue falfliegiucnthe 
 
 name offacraments 3 fe<wngthey haue neicher com- 
 
 mandement nor promife. 
 
 ©odalone 2 Furthermore we muft hold this ftrongIie 3 that 
 
 doth institute a it belongeth to God alone to inftitute a Sacra- 
 
 Sacrament. ment. 
 
 Obiecf. The old church did hold that there bee 
 feuen Sacraments. 
 
 Jn. That cannot be proued:for when they fpeak 
 
 of thofe fignes, which ought to bee teftimonies of 
 
 gods grace toward vs , they arc content with thefe 
 
 rwo 5 namelieBaptifmeandthe Lordes Supper 
 
 I. Of confirmation, 
 
 Whatconfir- 4 It was acuftom:in timespaft, toprefent the 
 
 mationis. childre of chriftians to the Bifhop: that they might 
 
 fulfill 
 
CALVTNS INSTITVTIONS. L18.4. 379 
 fulfill thatdutie,which was required of thofc which 
 bemg grdwen vp, did offer chcmfelues to bee bapti- 
 sed. For they fate among thofc that were to be ca- 
 techifed, vnnll becing well inftru&cd in the myftc- 
 ries of faith, they coulde make ccnfcffion of their 
 faith before the Bifhop, and the pcopie,then they 
 were examined according to the forme of the Ca- atcc n mc ' 
 techifme which was then common. And to the end 
 this action might haue more rcuerencc and dignity 
 they laid their hands vponth.m. Which ccrcmonie Layinj»onof 
 I commend, andcculdwiihitwererefrorcdat this lun<ic *» 
 day to his jjurevfe. 
 
 ? But the latter age, hath put I wote not what 
 feigned confirmation for a Sacrament of God, ha- Feigned conSr 
 uingin a manner blotted out the thing it felfc. mation. 
 
 . ObieEi. Confirmation giueth the holic ghoft for 
 incrcafeofgrace,which is giucninbaptifme forin- 
 nocencie ; it ftrengtheneth them to thebattaile, 
 which in baptifme are regenerate to life : which is 
 done with annointing, and this forme of wordes : I 
 figne thee with the figneof the holie crofle, and I 
 confirme thee with the Chrifme offaluation,in the The forme of 
 name of the father,and of the ibnnc,and of the ho- popiih confirm 
 lie Ghoft. raatioa. 
 
 jin. It is trimlie&handfomely done. But feeing 
 there is no word of God, this facrilegiousboldneue 
 cannot be excufed. 
 
 6 ObicSi. We might imitate the Apoflle,which .Adt.% r y. 
 by laying on of hands gaue the holicghoft. Togeuerhe 
 
 Jn. This was an efpeeiallgift in the Apoftles,& holicgWt. 
 lafting but for a time. Furthermore they gauc the 
 fpirite vifiblie: which the {hauelbgs doei.ot. 
 
 7 ObicEf. Our ointment is the oile of faluation. Popifli oynt- 
 *An. Who taught you to feeke faluatioriin oylc. mcnc » 
 
 Ob. It hath force to ftrengthen. 
 
3?o AN ABRIDGEMENT OF 
 
 Gal.4.9 An. But Paul draweth vs farrefro the elements 
 
 Cot.z.zo, of this world,who condemneth nothing more then 
 
 to fticke to fuch petic obferuations*. Surelie they 
 whiche call oyle , the oyle of faluation, doe re- 
 nounce the faluation which is in Chnft. 
 
 8 Againe, whereas they attribute more to con- 
 firmation then tobaptifmejbecaufe baptifrae can- 
 not well be made perfect without confirmation: do 
 
 noinccd!" a0 * they noc inforce v PP on vs tncir diuelifhe wicked- 
 neffe? 
 
 $ ObicSt. All the faithfull muft recciuc the holy 
 ghofte by the laying on of handes, after baptifmc, 
 that they may be found perfect Chiiftians 9 becauie 
 he (hall neuer be a Chriftian, vnlefie he be annoin- 
 ted wuh the Bifhops confirmation. 
 
 An. Then Chrift dothonlie beginChriftians, 
 
 the oyle doth make them perfect. By this fentence 
 
 the Apoftles,Martyrs,and a great fort of christians 
 
 are condemned,which were not annointed. 
 
 Thedignitieof 10 ObieSi. Holy annointing muft be more reue- 
 
 thc popifh an. r encedthenbaptifme:becaufeitisadminiftredpro- 
 
 noynting. p Cr ] ie by tne hands of the chiefeft biihops 3 Baptifme 
 
 is diftributed commonly by all Priefts. 
 
 An. O facrilegious mouth dareft thou fetfat or 
 oyle defiled onlie with the flinch of thy brcath.and 
 charmed with mumbling of words againft the facra- 
 mentof Chrift, and compare it to water fandified 
 by the word of God? 
 
 Obiecl. It muft haue greater reucrenccgiuen it 
 not for the greater vertuc which it giueth, but be- 
 I % caufeitisgiuenby thofe which are more worthier 
 » and in a more worthic part of the bodie, that is in 
 
 the forehead: or becaufe it giueth greater increafe 
 of vermes : though baptifme bee more auaileablc 
 to remiftion. 
 
 An. 
 
CALVINS ItfSTITVTIONS. L1B.4. }Si 
 
 Jn. Firft doe they not bewray thcmfclues to be I 
 
 Donatiftes,whicheftecmcthc force of the Sacra- Donatiftc*. 
 Dicntby the wortlunefTe of the miniiter. 
 
 11 The other rcafon isfoolifh.Forwefay that in 
 Baptifmc the forehead is Iikcwifc dipped in water. 
 In comparifon of this weefet not one pcecc of 
 dongue by their oylc,eithcr in baptifme,or in confir- 
 mation. 
 
 Obitcf. Oileisdeerer. 
 
 Jn. This inhaunfing of the price is theft, iniqui- 
 tie,and dcceit.ln the third rcafon they bewray their 
 ownevngodlincffe : when as they fay that there is 
 greater increafe of vermes giucnin confirmation 
 then in baptifme. By laying on of handes the Apo- 
 ftles gaue thcvifible graces of the fpirite : wherein 
 doth the fat of thefe men fhewe it fclfe fruitfull? 
 
 1 z 0bie6i. 1 he obferuation of confirmation is 
 moft ancient,and confirmed by the confent of ma- 
 nic ages. 
 
 An. It is no whit the better. Becaufc a facra- 
 mentcommcth not from the earth, but from hca- 
 ucn. Not from men,but from God alone 
 
 13 Therefore let vs conclude that the true 
 vfc of confirmation is the maner and order of cate- The true yfe of 
 chifing, or a forme written for this vfc: which con- confirmation, 
 taineth a familiar fumme in a manner of all points 
 of our religion : wherein all the whole Church of 
 the faithful! muft agree togeathcr without contro- 
 uerfic. Whenachildc istenneyearcs cldelethim The forme of 
 offer himielfe to the Church to make confciTion ««'hiring, 
 of his faith : let him be examined concerning eue- 
 jie point, let him make anfwere to euerie point, if* 
 he be iguoram in anie let him be taught. 
 
lU AN ABRIDGEMENT OF 
 
 x. Ofrefentance. 
 14 The men of old time obferucd this order m 
 publikc rcpcntance,that thofe which had done and 
 ended rhofefatistaclions which were enioyncd the 
 hand« °" ° Were ^ ^ emnc laying on of kandc s reconciled. 
 * Thatv/asa token of abfolution, whereby both the 
 
 % finner himfelfc was lifted vp with hope of pardon, 
 
 before God,and the church wasadmonithed tore- 
 ceiue him courtcoufiie,putring out of mind the re- 
 membrance of hisorrence.To the greater commen- 
 dation, the authoritie of the Bilhop came between. 
 Cypr.hb.Epifl.i. Afterwarde in fucceflc of time the matter came to 
 fpift.z that pafil*, that euen inpriuatc abfolutions they v- 
 
 ^c^T^' Ted this ceremonie. 
 
 1 $ The Romifh Ichoolemen take great paines 
 
 %*7L m to fmd a facrament heere. 
 What a Sacra- _, ^ , r „ ~ 
 
 ment is. 0"» Outward repentance is a lacrament & fignc 
 
 of the inward repentance,that is, of the contrition 
 of the heart. 
 
 An. If it were a facrament, it (houlde be an out- 
 ward ccrcmonieinftitutedby the Lorde for confir- 
 mation of faith. 
 The abfolution x ^ * c m ight w * tn a fairer colour be obie&ed,that 
 ehhcPucft. the abfolution of the prieft is rather a facrament, 
 then either outward orinwarde repentaunce. For 
 they might eafilie haue faide, that it is a ceremonic 
 to confirme ourfaith,concerningremifIioncf fins, 
 and that it hath the power of the keyes. 
 
 17 Therefore let vs conclude that repentance 
 cannot be a facrament : becaufe there is no parti- 
 cular promife of God extant for this thing, which is 
 1 the onlicftatfe and flay of a facrament. Sccondlie, 
 
 ,., r ,.,, thatwhatfoeuerceremonieisherefhewed foorth, 
 14 c*p.i*T>e « is a mecre inuention of men. 
 pxwsiiijl.i.iap. Obiui. lerome faith*,that it is the fecondboord 
 *. after 
 
after fhipwracke :becaufc if anic man haue marred 
 his garment of innoccncic, which hee had in Bap- 
 tifmc, hee may rcpaire it againc by repentance. 
 
 jin. This is a wicked faying : becaufe baptifmc is 
 not blotted out by finnes. Morcouer baptilme is the i*?* 1 '* 
 facrament of repentance for the remiflion of fins*. * •'" 
 Therefore there is no ccufc why we fhouJd make an 
 other facrament for repentance. 
 
 I . Ofthc'laft arno) m:ng y as tin ty call it, 
 
 1 8 The third feigned Sacrament is extrccmevn- . . 
 
 c"ticn,wbich is done only by the pricft, and that in cxtrcam « V n- 
 extremirie:and with oileconfeciatedby thcBifhop: etion, 
 and with this forme cfwords,By thisholie annoin- 
 ting,andhis mofthclie mercic, Goddoeth forgiuc 
 thee whatfocucr thou haft of?ended,by fccing,hea- 
 ringjfmelling, tailing, touching, they feigne that it 
 hath two vettucs: rcmiflionor finncs, andeafeof % 
 the bodilc difeafe,ifitbc expedient fo to be : if not, 
 faluation of the foulc. 
 
 Ob, The inftitutionisfctdownebylames*. lm.K,\u 
 
 ip j*n. That was a tcmporallgift: and through 
 the vnthankefulnefle of men it did cuiclhe ceale. iheannointine 
 For by the fame reafon Siluah,the day,fpittlc,duft, which theA- 
 niight be a facrament. pcftlc vfed was 
 
 ao Furthermore they bee iniurious to the holie "roporall, and 
 ghofte,which make that rotten oylewhiche is ofno ^ ora ca " 
 force,his power. But fce:ngtheceremcnieisnotin- 
 ftituted by God : neither hath the promife of God, 
 it cannot be a facrament. 
 
 2 1 Furthermore, lames will haue all ficke men 
 to becannointed: thefe annoint with their greafe, The end of a», 
 bodies which are halfe dead. lames will haue him r «°ynri"S« 
 that is ficke to bee annointcd by the Lldersdf the 
 Church: thefe men wilihaue none toannointbuc 
 the mafic pritir. It was cenmonoyk which they 
 
3*4 AN ABRIDGEMENT OF 
 
 Confecration vfcd : thefc men vfe charmed oyh, and fuch as in 
 of oylc. niene times faluted in this manner,thnfe,Hai]e ho- 
 
 lie oylc : thnfe 3 Haile holie ointment : thrife, Haile 
 holy balm e. 
 I" 'J 1 /! 1 '' 4» Ofecclcfiafiicall orders. 
 
 at The Sacrament oforderpotiefleth the fourth 
 orde« emiC ° f P Iacc > bccin g fo fruitcfullof it felfe thatit bringeth 
 f oorth fcucn pettie Sacraments : which when they 
 reckon vp,they reckon thirteen. And they be dore- 
 keepers^caderSjExorciftsjAcoluthes^ubdeacos, 
 Iefa.i i.z. DeaconSjPricfts. They lay there be feuen,becaufc 
 of the fcucn fold grace of the holie ghoft*. Some o- 
 thcrs make niene after the fimilkude of the trium- 
 phant Church .-fomewillhauefhauingof clarksto 
 
 Shawn*» dt ^e tne ^ 0r ^ cr °^» an( * tne orc * er (>i Blfhops to 
 darks. a be the laft. Some excluding fhauing reckon vp the 
 
 order of Archbifhops.Othcrfome adde Pfalmiftes, 
 andimgers. Thus do men difagree when they dif- 
 pute and reafon about diuine matters without the 
 word of God. 
 
 23 But this furpaflfeth allfollie, that in eueric 
 one they make Chrift their fellow in office. 
 
 24 They make Readers^ Pfalmiftes, Dorekee- 
 pers,Acoluthes 3 withgreatpompe : thattheymay 
 take vpon them a vain mle,and doe nothing of that 
 which their name requireth. 
 
 Obiecf. This muft be aicribed to the pcruerfnes 
 of times. 
 
 jin. Then there is at this day no fruit of their ho- 
 lie orders in the church. 
 
 2? Nowe let vsfpeake of the ceremonies. Firft 
 whomfocucr they take to bee of theirfouldiei s,they 
 enter them into the Cleargie with a common figne. 
 For they Ihaue their crownes^that the crowne may 
 Jignifie princeltc dignitie. The crowne of their head 
 
 is 
 
CALVINS INSTITVTIONS. Lib. 4 -,8 f 
 Is made bare that their mindc mayfreclicbeholdc * Sjgnificatioi 
 the gloric of God: or that they may be taught, that °[ j^s?* 
 the vices of their mouth & eyes mufibe cut of: or 
 mailing is the layingawayof tanporallth.ngs.The 
 compaife about the crowne is the remnant of their 
 goodes feruing for fuftentauon of their life . All 
 thinges are doone in figures . Yet there is no kinde 
 of men more grecdie , bbckiilic^or more gmen to 
 luft. 
 
 16 ObieEt. The crowne of Clarkcs hath the be- 
 ginning from the Nazantcs. 
 
 An. What els doe they alkage, but tint their 
 myfteries are mcere ludaifme. 
 
 Obietf. Paul iliaucd his head*. jfw.p.10. 
 
 jin. Not for landificatiosfakcjbut that he might 
 bearc with the wcaknclTe of his brethren. 
 
 27 Dorckcepcrs when they are made they re- Lc/rirr cn - ers 
 ceiuethekeiesoftheChuiche'dore: Rcadcrs^the 2D^orekce-' 
 Bible: Exorcifts,thc formes of coiuring: Acoluthes, pcrs. 
 Tapers and a Cruct.Lo what be the ceremonies of 3 ^ eatic "* 
 the lefTer orders, wherein on Gods name there - s * AcoTuthes. 
 fo great hydden venue, that they may be not only 
 /ignes,but alio caufes of inuifible grace. Beemg 
 
 iuche SacramcntcS as were vnknowne to the fa- 
 thers, and inucnted without commaundement,or 
 promifes. 
 
 28 Thercremaine three orders which they call 
 greater. It belongeth to the priefts to offer the fa* . 
 
 cririce of the bodie and blood of C hiift vppen th e Greater orders 
 altar, to make prayers, andtoblefic Gods giftcs. 
 Therefore they receiue the Pattin and the Hoafts . 
 
 & their hands are annointcd.Thus they do corrupt c^Piicit' 02 
 the priefthoodof Chrift, and the order by God ap • 
 pointcdrand as cocermng laying on of hands which 
 iriuft be vied to cornmed the office of a true Elder, 
 
 Cc 
 
38* AN ABRID GEMENT OF 
 
 furclieldoegrcatlie allowcthat. Notwithftanding 
 Layingonof whereas I hauc not put it in for a third Sacrament, 
 handes. ifad j t f or this caule, becaufe it is not ordinarie 
 
 with all the taithfull^but a fpcciall rite for one cer- 
 tainc function, 
 
 ip The ceremonies agree vcrie well with the 
 
 , ^ thingitfelfc. When theLordfent the Apoftlesto 
 
 pre ach, he breathed vpon them* : by which figne he 
 
 -fh K ea- rc P re ^ cncc< l tnc P°wer of the hohe ghofte. Thefe 
 
 think f " good men retained this brcathing,and they whifper 
 
 ouer their fillie Prieftcs,as if they did put forth the 
 
 hohe ghoft out of their throat : Takc,fay they 3 the 
 
 holie ghofte. And fo by th :ir foolifhe gefture they 
 
 mockChrift. Experiecc likewifeteacheth how true 
 
 that is,which crieth that of horfes they are become 
 
 Afics: of foolcs, frantike perfons, which are made 
 
 prieftes. 
 
 Annoynting of $o They fay that they receiucd annointing from 
 
 Pncftcs. t ^ c f onncs of Aaron.Thcrein they (hew themfelucs 
 
 iniurious to the Priefthood of Chrifte, which alone 
 
 was figured by all the oldc priefthoodc. Therefore 
 
 they fall away from Chrift,and they depriue them* 
 
 felues of the office of paftours. 
 
 * 31 This is the holieoyle, which makcth (uch 
 
 A prime which a P rint as cannot bee blotted out , as if the oyle 
 
 can not be put couldc not bee wiped away with duft, and fait, or 
 
 out, foape. 
 
 ObieSf, But that print is fpirituall. 
 Jn< What hath oyle to doe with the foulcPwhere 
 is the word? 
 
 Obietf. Mofeswascommaundcd to annointthe 
 fonnes of Aaron*. 
 
 An, There is commaundementgiuen there like- 
 wife touching the Coates, the Ephod, the Hat, the 
 Crown^hc Girdles the Miters, touching the killing 
 
 of 
 
 2x0*30. 30. 
 
CALVlttS INSTITVTIONS. Itt.4. 1&7 
 
 of a calfe,and th c burning of the fat thcrof,& why 
 doc they not obferue it? 
 
 31 It is the office of the Deacons to aflift the T , - 
 Prieftcs in all thinges which are done in the Sacra- J, e popifh dea 
 ments : namclic in Baptifme, in Annointing, in the con». 
 Pattine,in the Chalice: to bring in the oblations,& 
 tofct them vponthc Altar, to prepare the Lordes 
 Table,andto coueritwith the cloathes : tobearc 
 the croffe,to pronounce and fing the Gofpell and 
 Epiftle to the people. Is there one wordc here tou- 
 ching the true mimftericof the Deacons ? What is 
 the ccrernonie? The Biihop layeth his hand vppon 
 the Deacon : hce layeth a ftoalc vpon his left moul - 
 dcr : hee giueth him the text of the Gofpell i I pray 
 what doc thefe thinges belong to the Deacons ? 
 
 33 To what end mould I fpeake of Subdcacons? jPopiflifijfc. 
 They were in times paft appointed to haue the deacons, 
 charge of the poorc. They haue at this day a tri- 
 fling function : to bring the Chahcc and Patten, 
 
 the Cruet with water,& thctowcll to the altar,to Popi"fluoyes< 
 powre out water to walhe the handes,&c. Whar 
 rite was this? He receiueth of the Biihop the Patten 
 and Chalice : of the Archdeacon the Cruet with 
 watcr,the Manualland fuch other baggage. In fuch 
 toyes the holie ghoft is included. This is the care 
 they haue for the poore.No word,no promiie:thcr* 
 fore this can be no facramenr, 
 
 $. Touching Matrimonii 
 
 34 Thelaftis matrimonie, which as all men 
 grauntto beinftituted of God,fo no man, vntili 
 Grcgories time, did cucrfcc itghien for a Sacra- 
 ment. 
 
 QbitSi. It is a figne of an holie thing , that k 
 Cc ij 
 
j3S AN ABRIDGEMENT Of 
 
 tfk} . if» ofchc fpirituall coniunttion between Chrift and his 
 
 church*. 
 
 Jn. Marrimonie was not inftituted for vs of 
 
 God for thispurpofe,that it might life vp our faith. 
 
 /*Ifo it were an abfurde thing to call all diofc iacra- 
 
 ments, which are fignes of hciic things : otherwife 
 fC5r.15.41. theftarres*: a£raincof muftardcU:edc*.lcaucn,a 
 *le/iloiu* 8 * fhccphcard*,a gian:,and mnYjkother things ihould 
 Abfurditics. be Sacraments. 
 
 35 Obittf. This is a great facrament laith the 
 *E P b.5 19 Apoftle*. 
 
 slaamenu * An ' He cailcth lt a m y fteri ^ tha,: is a fccret:nei-. 
 thcr doth he fpcake of matrimonic,but in Chrift 6c 
 the church. 
 
 $6 TheLatine interpreter hath oftentimes put 
 
 the word facrament for an hidde thing, in no other 
 
 fenfe, then Paul called it a myftene:asintheE- 
 
 piftleto Timotlie, theEphefians*, and els where. 
 
 lTm.i-9' But if marrimonie be a facrament, Why do they cal 
 
 £ph.i.9. - c t j lc j e fili n g f t hc flem ? Why will they not fuffer 
 
 Prieftes tomarrie? 
 The Pap.ftcs wh doc th forbi( j marnagc f rom Septua- 
 
 calMammony y J J & ■ i 
 
 the Hcfilinoof gelima to the vtas or Eafter : three weekes before 
 the flcfli. the natiuirie of S.Iohn : from Aduent vntill the E- 
 
 piphanie? That wee may rid our felues out of their 
 myrc,lct vs conclude that there be onlie two ordi- 
 narie and common facraments in the Churche of 
 Chnlr,Baptifme & the hclic Supper of the Lord. 
 
 Chap. xx. 
 
 Of cluill giuernment, 
 
 «fnmcntfa* l fJVRTHERMORE feeing there is a double go* 
 roan. jT'ucrmncnt in man,and we hauc fpoken fufhei- 
 
 cntly 
 
CALVINS INSTIT VTIONS. Lib. 4« 3S* 
 
 cnrly of the one which is placed in the foule and in- 
 ward man, and doth refped etcrnall life : it rcmai- I 
 ncth that we intrcat of the other, which apperrai- 
 ncth ynto the ordering of the ciuil & outward righ- ^ 
 teoufneffc of maners.Thcfc two though they be fc- 
 perat,yet arc they ioyncd together,not cofounded. 
 
 1 ObieSf. What hauc the ciuill lawes to do with 
 aChriftianman? We are dead by Chrift to thee- 
 lements of this world, and wee arc tranflated into 
 the kingdomc of God, arid wee fit among the hca- 
 uenhe ones. Therefore it is an vnmeet thing for a 
 Chnfl ian man to bee occupied with theft profane 
 and vncleane cares, 
 
 Jn. Thcfc two goucrnmentsaredifttnguiihed, Anabaptifts. 
 they arc not contraric. If the kingdomc of God did 
 extinguish thisprefcntlife,ciuilllawcs ihouldbe fu- 
 pcrfluous.But ifit be the will of God that we mould 
 bee as pilgrims vppon the earth,thofe wliich take a- 
 way thefe helper fromman^they take from him his 
 manhood. 
 
 O^.Therc ought to be fuchperfe&io in the church 
 that the owne moderation therof ought to be a law. 
 
 An. That is foohfhlic to imagine that perfection 
 which can neuer be found in the fellowship of men. 
 
 3 Therefore there is no leflevfe of ciuill pollicic, , _. . 
 (which caufeth not only that we liue well together: c t ciuill policy, 
 but that no offence of religion arife) then of bread 
 
 & water. Andit hath ^.partsrthe magiftracc whois 
 the keeper of the lawes : The lawes according to 
 which he ruicrh: the people which obeieth the Ma- 
 giftrate. * 
 
 4 The Lordc dorh not only sllow the ofSce of f Thc Ma „^ 
 Magiftrates,buthe giueth the fame moft honoura- ftratc. * 
 ble titles , and hath wonderfulhc commended the 
 
 fame tcj vs. For they are called Gods, becaufc 
 C c itj 
 
39o AN ABRIDGEMENT OF 
 
 Bxod.n.9 tnc y bcare the perfon of God , whofc vicegerents 
 Tfal.fii.i.6. they are after a fort*. Such were Dauid , Io/ias, 
 
 Iofaphat. 
 Kings arc nur- J Kings arc therefore called nourfing fathers, 
 C u" i ath T ° f andQtiecncs nourfing mothers*, of the Churche, 
 ufiwil ncitncr arc tncv depofed from their honour. After 
 that Paull had admonifhed Timothcc that prayers 
 ihould be made in the common afTcmbIic,for kings, 
 heeaddeth foorthwith the reafon , that wee may 
 lead a quiet life vnder them with all godjinefle and 
 honcftie. In which wordes he commendcth to their 
 patronage the tuition of the church. 
 What rhinges £ Which cogitation ought continuallie to cxer- 
 ftirrc vp a Ma- cifc the Magiftrates ; parthe that they may be rai» 
 giftratc to doe f C( j V pp e to £ Qe ^ clt juetie , that they may repre- 
 aetie. ^ ent ynto mcQ j nte g,.j t i c s vvifedome, continencie, 
 innocencie, feeing they knowe that they arc ap- 
 i pointed to bee minifters of righteoufnefTe , good- 
 
 * nelfc,and prouidence : parthe that they may miti- 
 
 gate withfinguler cofort the difficulties of their of- 
 fices,whichare many and great, 
 
 7 ObieSi, The Lorde faid to the Difciples. The 
 kinges of the nations reigne ouer them, but among 
 
 1m\ aa.35 y ou n ls nor *°> where hee that is the chiefeft muft 
 become the leaft*. 
 
 An, He fpeaketh there of Ecclefiafticallpollicie 
 
 K m 1 an( * g ouerntn e nt j ana< not of the ciuill and out- 
 ward. But Paul faith that there is no power but of 
 God*. 
 
 8 Furthermore there be "three kindes of ciuill 
 1 gouernment : Monarchic or when one gouerneth» 
 
 The kindes of Ariftocratie or the gouernment of the beft men, 
 ciui po lcie. D emocrac j ej0r common gouernment. If you com- 
 pare the ftates themfelues togeather,it cannot can*-* 
 3 fie be difecrned which isbeft and moft profitable. It 
 
 is our 
 
CALVINS INSTITVTIONS.LH.4. 3,, 
 isourdutietofhewourfcluesyeelding , and obedi- 
 ent to thofe whom the Lord hath fct ouer vs. 
 
 9 The office of Magiftrates, asitisdefenbedin The office of 
 thewordeof God,reachethvntoboth tables of the Magiitratcs. 
 lawe. Forno pollicieishappilie framed vnlefTe the 
 
 firft care be of godlineife : and they are disordered \ 
 
 lawes which doe onclie prouide for men neglc&ing 
 the right of God. As touching the fecond table, le- x 
 
 lemicdcnouncethto kinges, that they doe iuftice 
 &iudgcmcnt*.Therforcthey arc armed with power iVr.;*,}. 
 to defend the good, and to kcepc vndcr the wicked D:ut.i.i6 t 
 withiharpnefTc. i*i 7 .is. 
 
 10 Obieft. Are all forbidden by the law of God, £ ^ 
 
 to kill*.Therefore it is not lawfull for a Magiftrate, z>*«* "5.17.* 
 and him that is godlie,to be blooddic. 
 
 An. The Magiftrate in executing iudgements, 
 doth nothing of hirafelfc, but doth execute the vc- 
 rieiudgement of God. So Mofes flew the Egypti- Exoi.i.it. 
 an*. And the beft Magiftrate muft beware of thefe 
 two rockes efpecialltc: that he do not rather wound 1 
 
 then cure with iharpnes of mind-.or that he fall not 2 
 
 into moft cruell humanitie through fupcrftitious Rockc$tobe 
 deiireofclcmencie.lt is aneuillthingto hue vndcr ^' 
 a prmce,vnder whom nothing is lawfull ; butworfc 
 vnder whom all thinges are lawfull, 
 
 ii Thence wee may gather that it is fometimes . 
 needfull, and lawfull for kinges to take weapons in K,, jf " "nc 
 hand, to rcprefle the vnquiet motions of feditious 
 menrto helpc the oppreflcd : and to punifh the wic- 
 kedneffcofthe wicked. 
 
 1» Obiecf. There is no teftimonie or example 
 extant in the newc teftament, which teacheth that There is the 
 warre is a thing lawfull for Chriftians. faree rMf " on » 
 
 An. There is >he fame reafon to make warre nJw wS 
 nowc whiche was in times paft; neither is there wasiruimes 
 
 C c liij paft. 
 
M-3.I4. 
 
 A Caution. 
 
 3*1 AN ABRIDGEMENT OF 
 
 anie caufe to the contrarie, which ought to keepe 
 Magiftratcs from defending their fubie&s : Againe, 
 the Apoftles do frame the kingdomc of Chrift,and 
 notfalhionpollicie. Laftofall, Chrift altered no- 
 thing , neither did hee commaunde Souldiers to 
 call their weapons from them*. But and if warrc 
 bee lawfull , Garrifons , Leagues , Munition , For- 
 trcfTesand other fuchthinges (hall bee permitted 
 by the law of God. la the meanc feafon they rauft 
 beware that they be not more led by their own aflfe- 
 clion,then by common feeling. 
 
 13 Ithkcthmealfotoaddethat laft of all, that 
 tributes and taxes are the lawefull reuencwes of 
 princes: which they may beftow indcede, cfpecial- 
 Le to maintaine the common charges of their bur- 
 den. Notwithstanding let Princes remember that 
 their treafure chambers are not fo much priuateco- 
 fers, as treafuries of all the people, which they 
 cannot ryotouflie beftow or waft, without manifeffc 
 iniuric. 
 
 14 In polliciesjlawcs are next to the Magiftrate, 
 being the moft ftrong fynowes of common wealths, 
 or rather thefoules thereof, without which thema- 
 giftrate cannot bee : as they cannot be without the 
 Magiftrate. For the law is a dumbe Mrgiftrate : as 
 the Magiftrate is aliuinglaw. 
 
 Obiecf. A common wealth can not be well fra- 
 med , wherein the politike lawes of Mofcs are neg- 
 The Magtftrae fe&ed,andit is gouernedby the common lawes of 
 h aliuinglaw. t he Gentiles. 
 
 Jn. This faying is falfe and foolifh : which thing 
 Thcciiui/ionofOiall eafilie appeare by dcuiding the lawe giuea 
 the law. fa jvlofes into the Morall Lawe , the Ceremoni- 
 
 1 * . all Law, & the Iudiciall Law:if we throughlie view 
 3 euerie part,that we may fee what of them appertai- 
 
 ned 
 
 i Lawcs. 
 
 The law is a 
 du-nbyMagi 
 ft race. 
 
T 
 
 CALVINS INSTITVTIONS. L1B.4. 39; 
 
 ncth ro vs : and what nor. 
 
 if Therefore feeing the morallLawc is contai- 
 ned in two pointes whereof the one doeth fimplic x 
 comrnaundc toworinip God with pure faith and Thcmorallaw 
 godlincife : and the other to loue men finccrcly : it 1 
 js the true rule of r.ghteoufncflc appointed for the 
 men of all nations, and times , which will frame 
 their life according to the wiIlofGod*. The cere- Ga , 
 moniallLawewasrhe ichoolingofthelcwes,vntill 2 Ceremonial!, 
 Godgaue his Chri(r,who was then ihadowed by fi- 
 gures. The Iudiciall Law which was giuen to them j-iudiciall, 
 in ftcede of poiheic , deliuercd to them certaine 
 formes of equitie and righteoufndTe,whcreby they 
 might hue innocently & quietly among themf clues. 
 And as the Ceremonialldid appertainc vntothe 
 firft part of the Lawc : the Iudiciall to the fecondc: 
 yet cither of them had properties diftind from both 
 -tables oftheLawe. Therefore as ceremonies might , ... 
 be abolilhed though godlinefle remained fafe and o fL Y w «^ ion 
 found : fo the offices of loue may be done , though 
 thele Iudiciary conftitutions be taken away.Which 
 thingif it be true , furely euerie nation hath free li- 
 bertic left to make fuchlawes, as it (hall fee to be 
 profitable for it felfc : which notwithstanding muft 
 be framed accordinge to the perpctu.ill rule of 
 loue. 
 
 16 Wherein wee muft diligentlie marke two 
 
 thinqes : the appointing or making of the lawe, ~, r J. r 
 j t. • l c T- 1 1 • ,. r ' The mak:ne of 
 
 and the equine thereof. Tnc latter is natural} for a Law. 
 
 all lawes. But the former doth confider the circum- htjuitic thcrof. 
 
 fiances of times, places,.and nations. Therfore it is 
 
 diucrfc, 
 
 17 Itremaineth that we fpeake of the people, 3 The people» 
 which the Magiftrate goucrncthby the law, & how 
 
 he ought toyfeboth. 
 
R«M3.4. 
 
 |M AN ABRIDGEMENT OF 
 
 Ob/eft. The office of Magiftrates is fuperfluous 
 
 among Chnftians , who are forbidden to reuenge, 
 
 require, to go to law. 
 
 jin. Paule tellifieth the contraric , that he is to 
 
 ys the rainifter of God for our good *• Therefore 
 
 we may vfehis hand againft the iniurics of wicked 
 
 men. 
 
 1 8 For lawes are lawfull, if a man vfc them well. 
 And there is a right vfc both for the plaintiffc to 
 plcadc : and alfo for the defendant to defend : but 
 with this affection onely, that cuerie one defend by 
 right that which is his ownc. 
 
 19 So Paule defended him fclfe againftthefalfe 
 accufations of his accufers : and he chalengcd be- 
 fore the iudgement feat the prcrogatiuc of the Ro- 
 
 j£tl.n.i.& 54 mane libcrtic : and he appealed from an vniuftdc- 
 \i.& 15.10. putic,to the iudgement fear of Ccfar*, 
 
 Obieft. Men arc forbidden to be defirous of rc- 
 ucngc*. 
 
 jin. The vengcaunce of the Magiftrate is not 
 mans,butGods. 
 
 20 ObieR. Wemufrnotrcfifleuillrbutwemuft 
 turne the right cheek to him,which giucth vs a blow 
 on the left. 
 
 jin, Chrift will haue thofe which arc his to ab- 
 ftainc from defirc of rendringlike for lrke,that they 
 may rather put vp iniurie then repay it. 
 
 ai Obiefit. Paule condemneth fuitcs generallie. 
 
 jin. He rcproucth the immoderate furie of the 
 Corinthians in going to law, which caufed the wic« 
 ked to fpcake euill of the Gofpell. 
 
 xi The firit duric of fubicfts toward their Magi- 
 strates, is, to thinke moft honourablie of their fun- 
 ction, namely, which they acknowledg to be a iurik 
 diction committed of God:and for that caufe to re- 
 
 ucrcncc 
 
 3(um.i$.i%. 
 
 Ktf.J.J*. 
 
 I Cor*.*. 
 
 The office of 
 
 fubicdes. 
 
CALVINS INSTITUTIONS. Lib. 4. 59$ 
 uerence them as the Ambaflabours of God : & that 
 with a fynccre and quiet mindc, not conftrained. xReuereace. 
 Which Paule cxpoundeth : that we muft obey not 
 only for wrath,but for confeience fake*. Rom.i j> 
 
 23 Another thing is, that with mindes bent to 
 the honoring of them, they approue their obediecc 
 to them: whether they muft obey their decrees , or 
 pay tributcs,or take vpon them publtke offices and 
 burdens , which appertaine to common defence*. Tlt 'l* u 
 The third thing is, that they commend the iafcty& l 
 profpentieofthofevnder whom they hue, to God j Loacwith 
 by prayer*. prayer. 
 
 24 Hitherto touching the Magiftrate who is in- l Tun.i,u 
 decde the father of the countrey, the paftour of the 
 people, the preferucr of peace, the prefidentof iu- 
 
 ftice . But if there (hall be anie which {hall chaunge 
 power into tyrannie,what muft we do? Surely that 
 fence and feeling hath alwayes bene bredde in the 
 mindes of all men , no lefle to hate and abhorre ty- 
 rantes, then toloueandrcuerence lawfullkings. 
 
 2? But if we loke into the word of God , it lhall 
 leade vs thither, that we be fubiect to the gouerne- 
 mentof all Princes, although they do nothinglefle 
 then that which was their duric to do*.This is hard i^^o. 
 and yet true, that fubiecls muft as wellreuercncc a q/iajat, 
 tyrant,as concerning publikc obedience,as the belt 
 king, if they had him. 
 
 16 Becaufe fuch are not giuen without Gods pro- ^. . ,„ 
 
 uidencc,thc fingular working whereof we fee in di- f God in ap- 
 ftributing kingdomes , and in placing of kings. In pointing kings. 
 Danieil it is fayd. The Lord chaungeth the times 
 and the courfes of times : he cafteth away kings , & 
 he appointcth kings *. God gauc to Nabuchadne- DaH l %% 
 zar the land of Egypt*. Ev'cb 19.19. 
 
 »7 Therforc Nabuchadnezar is called the fer- Dan.1.27. 
 
\ 9 6 AN ABRIDGEMENT OF 
 
 Nabucadnczar uantofGod.AlfoGodcommandeththachcbe re- 
 thc fcruam of uercnccd with great rcuerence and obediencc*:fbr 
 f* ° • none other caufc furcly , but becaufe he had the 
 
 ScdltTotts co- kmgdome : into the princely throne and pallace 
 gitacioris mull whererof he was taken by the heauenly decree, 
 be expelled. Therfore let thofe ieditious cogitatios neuer come 
 into our mind, whLh may turnc vs away from thai 
 true and fyncere obedience . 
 
 28 Obicct. That commaundement did belong co 
 the Israelites. 
 
 j4n. But wemufl marke with what rcafon God 
 doch eftabliih the commaundement. 1 haue gcuen, 
 Jtf.a7.17. f ait h nc } tne kingdomc to Nabucadaezar*: where- 
 fore ferue him and liue. Therefore to whom foeuer 
 _ — — it fliall be certaine that the kingdomc is geucn, let 
 vs not doubt that we nwfi feme him. And fo foone 
 We muft obey as the Lord doth aduance anie to the kingdome,he 
 a tirantbecaufe makciih his will knowen to vs, that he will haue him 
 he rcignethby toraigne*.Therforc God commandcth his people 
 7>ro.2% 2. ° t0 P ra y ^ or rnc Babylonians*. And Dauid being ap- 
 Jbb.1z.19. po.nted to be king would not fmiteSaulc, who did 
 *Ier.29.7. vnworthely purfuc him , but he called him honou- 
 *i Sam. 14.7, ra k] ie h, s Lord,and the annoynted of the Lord. 
 9 ' 29 Obieci. Goucrnours owe mutuall duties to 
 
 their iubiec~rs. 
 
 sin. If the Magiftrate do not his due office to- 
 ward his fubiectes, yet it ftandeth them vppon to 
 thinke vppon and perfourme that which belongcth 
 to them, and which iscommaunded by God: that 
 this may more eafilie be done, letvs call to minde 
 ourofVences*: and then humilitie lhallbriile our 
 Thingesftir- impatincc: Laftofall letvs crane help at the hands 
 rjng V P to of the Lord, in whole hand the harts of kings are,& 
 
 obedience. 
 
 the inclining of kingdomes*. 
 
 11 30 And here both his marucilous goodne£e,and 
 
 alfo 
 
CALVINS INSTITUTIONS. LiM- 197 
 ftlfo power, and prouidcnce fhewc them fclucs. For 
 lomctimes he ftirrcth vp of his feruantcs manifclt ^ 3 
 dehuercrs , andfurniflieth them with his comman- Tfal^f.idh *• 
 dement, that they may punifli a wicked goucrnc- , . 
 ment:fomctimcshedirectethtothatend::hc furic HowGoddcIi- 
 of thole which thinke vpon and go about an other l ' cret ^ ' ho,t 
 ihmg.So he deliusrcd the people of Ifrael from the 1S * 
 
 tyrannie of Pharao , by Moles * : he fct them at It- 
 bertic from the violence of Chufan the kingof Sy- Exo( i . 7# 
 riabyOthonicll*.Sohctamed the pride of Tyrus iud.^. 
 by the Egyptians:fo he bridled the infolencic of the 
 Egyprians by the AfTyrians : he brake the cruelty of 
 the AfTyrians by the Chaldeans: he tamed the hau- 
 tinelTe of Babylon by the Medes & Perfians : when _ . - 
 as Cyrus had nowc fubdued the Medes. And he God* proui- 
 bcat downethevnthankfulncfie of the kings of Iu- dencemdifpo- 
 da and of Ifraellfometimes by the AlTyrians,fcme- fing kingdoms, 
 times by the Babylonians, albeit not after one ma- 
 ner. For the former forte followed the lawfull cal- * 
 
 ling of God : the latter forte did the worke of God 
 though ignorantly. 1 
 
 3 1 Notwithstanding the Horde did execute his 
 Will, when he brake the bloudiefcepters of kings, & a Magiftrates 
 ouerthrewe their vntollerable goucrnments.Ther- authoririe mud 
 fore let vs neuer defpife or offend the rcucrcnt au- j°^ c °^ cn " 
 thoriticof the Magiftrate. I fper.ke of priuate per- 
 fons.Forifthcrebe at this day anieMngiltrats,for 
 the bchalfc of the people appointed to tame & mo- 
 derate the luft of kings 5 (fuch as the Ephcri were a- 
 . mongthe Lacedemonias: the Tribunes of the peo- 
 ple which were fct cgainft the Confuls : or the Dc- 
 marchi againft the Senate of the Athenians :orat 
 this day in cucrv kingdom the three eftatcs) I doubt 
 not, but that according to their office, they may Three eftate» 
 Withftand the outiagiouslicentioufneffc ofkings. inkingdome« t 
 
V* 
 
 AN ABRIDGEMENT OF 
 
 A omcat. 
 
 I 
 
 2 
 Wemuftfirf! 
 obey God 
 
 
 $z But in that obedience of fubic&es we mail 
 efpecially marke,thatit Icadc vs not away from the 
 obedience of God. The Lord is the king of kinges, 
 whome we muft firft obey, and then afterwarde 
 thofe which arc in authoritie : but no otherwifc but 
 in him. DanicU obeyed not the wicked commande* 
 mem of the king * . On the other fide the Ifraclitcs 
 which did too much obey the wicked commaunde- 
 mentofthe king are condemned. That decree was 
 pronounced by the heauenly crier , that wc muft o- 
 bey God rather then men** Let vs cofort our felues 
 with this cogitation, that we do then performc that 
 
 obedience which the Lord requireth, when 
 
 wc fuffer anic thing whatfocucr it be, 
 
 rather then we willfwarue 
 
 from godlineflc. 
 
 The hue of Cod ouercometh 
 dl thwges. 
 
A TABLE OF THE PRIN- 
 
 CIPALL POINTES CONTAINED 
 
 in this Epitome, the firft number fhew- 
 
 eththebooke, thefecondethe 
 
 Chapter, the thirde 
 
 theSeftion. 
 
 His hope. 
 
 \Braham his bo-. 
 
 Jfome. 3.26. ?. 
 
 Who is his fan. 
 
 4.6.12.^4.1 
 
 11. 
 
 2.10,11. 
 
 Abraham his children. 4.14,18 
 
 Abfoluthn conditional!. 3 . 4. 
 
 iz jrueabfolution. 3.4.2-5. 
 
 friefts abfil. 4.19.16. 
 
 the Abfurd ax tome of the A» 
 
 nabaptifls. 3.3.14. 
 
 Absurdities. 2.4.1. 
 
 the rule of Abundance 3.10.4. 
 
 Accepting ofperfom. 3. 23.9. 
 
 twofold, 3. 1 7.4. 
 
 Acotithes. 44.I & 4.4.2. 
 
 <&wm *«<fe.r 0/ the f elf e fame 
 
 Atlion. 2.4.2. 
 
 »/4<kw the roote of mans na~ 
 
 ture. 2.1.?. 
 
 by Adoption we are thefonnes 
 
 efGod, 1. 1 4. J. 
 
 Adoption of infants. 4. 1 J.20 
 
 /0 ,/^cr** &rtuerence do dif- 
 fer. 1.2.2. 
 
 c«W4# Adoration or worfhip. 
 4.17. 34. put for ciuill ho - 
 now. 1 .1 2.3.10*» vorfljip- 
 ped. I.J2.3, 
 
 AjfeSiionofthe heart. $. zoj . 
 hardnejfe thereof. 2.4.J 
 
 */*g*'. 4.10.30. 
 
 Ambition. UA. 14. ambition 
 natural/. 2.1.3. 
 
 Anabaptijies. 3 .3 .1 4. eSr 4. U 
 l$.& 4. 1. 23.^ 4. 20. 2. 
 /fc eirrenelations. 1 .9,1 • 
 
 Anacktus his canons. 4. 17. 
 
 44. 
 theAngeU the Lord. 1.3. 10. 
 the nature of angels. 1.14. 
 $ .their office. 1. 14. f.rfcey 
 <er* ioynedto GodbyChrifl. 
 2.1 i t \jhey haue atrue na* 
 twe.l.\4$. they ought mt 
 
THE TA 
 
 theminifiration of Angels, i. 
 14-f. 
 
 the error* of the Anthropomor 
 ophites. 4.17.2?. 
 
 Antiquitieofthe holy Scrip- 
 ture, 1.8.5. 
 
 Antiochitt contmaunded the 
 Scripture to be burned. 1 . 
 T8.10. 
 
 the fcueritie of Auncetonrs in 
 correcting. 4.12.8 
 
 what the Apoftles were.4.14. 
 their calling. 4.8.4. they 
 baptised infants. 4. 16.8. 
 their doings committed to 
 writing, 4. 10.18. 
 
 Archbishops. 4-4-4. 
 
 Ariftotle. 2.42 
 
 Archdeacons, 4 4«?» 
 
 Arrogancie. 3.12.8. 
 
 •Arte*. 22.14. 
 
 Atheifls. 1.2.3 dri.3 2. 
 
 Andacitie or boldneffe natu- 
 ral/. 1.6. 1, 
 
 Author hie oftheanncientfa- 
 thers.z.z.S, VniuerfaU. 4. 
 7.16. 
 
 tin Ax tome or principle 4.8,8. 
 
 B 
 
 $aptifme what it i4.41s.1jhe 
 ends cf Baptifme. 4. 1 5. 1 
 the frute of Baptifme. 4.16, 
 
 B1E. 
 
 i.&4.iW.&4.lf,6.the 
 forme of Baptifme. 4.15.6. 
 Baptifme a Sacrament of 
 repentAce.t t .v> ) .$.Baptifme 
 isjometime t taken for the 
 giftesof the holy Ghofi. J. 
 1$. 8, the ejfeacieef Bap~ 
 tifme dipendeth vfun the 
 promifeofGod.i.i6.i.Bap- 
 tifme an ingrafting into the 
 Church. 4. xS.zy. Baptifme 
 a pledge of renoua'ion or 
 new birth. 4. 1 6. 2 1 . what 
 Baptifme profiteth young 
 children. 4.16.9. by Bap- 
 tifme we are purged all our 
 life long. 4.1 5 ^.thectoude 
 a figure of Baptifme. 4.1^.9 
 the perfeSlion of Baptifme 
 reach eth euen vnto death, 
 4. 16. 3 1 . Baptifme afigne 
 cftaliingawaythe guilt of 
 finne. 415. 1 o.they which 
 die vnbapti%ed arc, not to 
 be irAged damned 4.16-27 
 children are to be baptised 
 becaufe of the promifc. 4. 
 3 6.4.^4, 16.17.why Chrifl 
 was baptised at 3 0. yeares 
 of age 4.16 29. they which 
 are of yeares are not to be 
 baptised before they haue 
 made an open confeffion of 
 their faith. 4 1 6 . 23 . whe • 
 ther women are't'o be bapti- 
 
THE TA 
 
 %ed becaufe ofthepromifc. 
 A.i6.a.&^.i6. vj.why 
 Chrifl was baptised at 30. 
 y ceres of age. 4. 16.29. 
 they which are of y ceres 
 are not to bee baptised be- 
 fore tbey haue made an 0- 
 fen confeffion of tbeir faith 
 4. J 6. 23. whether women 
 are to be Bapti^d^.j 6.16 
 the Baptifne of ' Iohn and 
 of the jipofiles one and the 
 fame.^.i) .7. how Baptifme 
 doth agree with Circumci- 
 fion. 4. 16.3. pr 'mate men 
 ought not to Bapti^e.4. 1 J. 
 zo.Baptifm of infants whe- 
 ther it be according to the 
 decrees of the church. 4.8. 
 1 6. jir gurnet j agatnfi Bap- 
 tiding ofchildre. 4.16. 10. 
 popifh additions in Baptifme. 
 
 4. 15. 19. 
 
 women may not Baptise. <{. 1 J. 
 
 20. 
 a Beginning mojlneccjfary. 2. 
 
 94. 
 there are not two Beginnings. 
 
 1. 14.3. 
 Bchautour of the bodie.l.%.<M 
 toBcUeue fothe whole hart» 
 
 4.14.18 
 Beflcwing ofbenefites.a.^.g. 
 Bernard. 4.7.18. 
 
 Biafpbemie againft Cbnft. 4. 
 
 18.2. 
 
 BLE. 
 
 Blafphemie againfi the holie 
 ghoff. 1.?. 1 5. 
 
 a glorified Bodie. 4.19.29. 
 
 Buniface. 4 7.17. 
 
 Cod his bountifulneJJc.i&.i$ 
 the endeofit. 3.^.3. the 
 Bountifidncs of God the 
 caufe of our faluation.^.z . 
 28. 
 
 the Boutitifnfoet andgoodnes 
 ofGod 1.5.?. dr 1. 14.2. 
 
 Bread put fr things ncceffx* 
 riefor the bodte. 3 . 20.44. 
 
 toBmde. 4.1 1. 2. 
 
 who ate to be chofen Bifhops. 
 4.4.2. their elcEiion. 4.4. 
 I o. their calling.^ .1. their 
 authorities.! 6.6.&$. 1 1. 
 10. tbey haue been married 
 of a longtime 4.11. zj.co- 
 tention about vniuerfaH 
 Bifhops. 4.7.4- 
 
 the Vopes Bifhops. 4.5.11. 
 their tyrannic 4. 1 1 .£. 
 
 Bifhops oner aprouince.a.q.z 
 
 Caligula. 1. 2. 3. 
 
 Catting free. 3-*4.l« 
 
 Casing law e full. 4 . 3 . 10. two 
 
 folde.i.^. it. and '4.3. 11. 
 
 immediate . 4. 3 .1 ^.mediate 
 
 or by meanes.4. 3.1 $ what 
 
 Dd 
 
THE TABLE. 
 
 things aft neceffarie for it, 
 4. 1 1 r . gre at regard to bee 
 had ofn.i . 10. 6. 2ty man 
 ought t9 teach without it. 
 43.10. 
 
 Cardsnals 47 30. 
 
 Care muflbe had ofwcaJ^per- 
 f on 1,3.19.11. 
 
 ji. Character indiffoluble % 4« 
 
 Conies of the croffs. $&i,the 
 fruits thereofo.S.z.a kind 
 jfcrofle proper to she faith- 
 ful* 3 . 8. 9. triumph to the 
 godlie.$ -9'^' t0 ^ e f u ff ert & 
 with patience.^ %.\. 
 
 Catechi%ing.^.\^.a t .theformt 
 thereof .4.19.15. 
 
 Cenfures.^.y.f. the cenfUre of 
 our predecefforsfeuerer. 4. 
 1.19. 
 
 Char;:j>.i.2.<$4 not to be bro- 
 ken. 4. 10. 2i. the rule of 
 char it ie. 1 . I o 5. #• 3 . 1 9 .1 4 
 the mother of faith. 3 .2. 4. 
 greater then faith. 3. 18.8. 
 it maketh faith to bee of 
 more force. 3. 11.20. three 
 ends thereof. 4, 1 7.38. it is 
 the brad of the Lords fup» 
 per. 4.17.38. \hetfetkfth 
 not her ott'we.3.7. j.w/j 
 patient. 3. 7. 6. jill 
 thinges are to bee meafu- 
 ridty itA.U.9.how it ca- 
 
 uereth the multitude offing 
 
 Chapifement proceedeth from 
 
 loue. .$.%,% 1. 
 Whether any thing come fy 
 
 Chaunce .1.16.5. 
 Chi'iafies.^.iy$. 
 Chrifle the naturall fonne of 
 God. 2.1 4.5 . hee it Iehoua. 
 1. 13.9. whofediuine na- 
 ture is proued.i.i^.xz. hee 
 is our reconciler. z.6,x.bee 
 it the materiall caufe of 
 our faluation. 2. 1 7.3 . hee 
 was made man. 2. 12. 1. 
 without finne. 2.1 ; . \&.hce 
 is thefecond Jdam.1.1 5.4. 
 reueled in the gofpel.z.9.1 
 towhomweefloall be made 
 Hk**l - 2 ?«3 .«w hjng. 2. 1 y. 
 j. our prophet. 2. 1 5. 1 . our 
 Vriefi.z. 1 ?.i .ourperfe&i* 
 2.7.4 his praier.i. 1 $. I $ he 
 isthe fountain oflife.4. 1 J. 
 8 . *fc* head of the Church 
 4.6.9,6* was more dar\lie 
 (hadowedvnder the law ,2. 
 14. 7. begotten before the 
 beginning of the vtorldc. 1, 
 j .the fonne of man. 3.13 .£. 
 heneedeth nofubfiitute.q* 
 6.zjhe fonne of Dauid. 2, 
 jj. 3 . beeing borne in the 
 wombe he filled the world. 
 l*i$4ihw he was thefe- 
 cond 
 
THE T 
 cond Adam. 1.12.7 *fanc~ti- 
 fied.q. 16. lS.he defcended 
 intoheU.z.\6.\a i . 
 
 thrift his death, 2. 16. ? .the 
 manex thereof is t f j be no- 
 ted.! .16. 6. 
 
 The anhointing of Chriji. z. 1 j 
 $.the end of his annointing 
 4.19.11. Chriji merited 
 . grace andfauour for rs. 2. 
 j.i.Eleffion the beginning 
 ofgrace t 2 .14.21. 
 
 Tofupply the pajjlos of Chriji, 
 what?!, 5.3. 
 
 What things befeemethe di- 
 nine nature of Chrijie . a. 
 14.2. 
 
 The true eating of Chriji his 
 body .4.1 9.3 3 .it is the fruit 
 of faith .4.17.5. 
 
 Chri(ie hisfepukhre- 2. 16.7. 
 the fruit thereof. 2. 16.22. 
 
 VVherem Chriji hts im bra- 
 cing of little children and 
 baptifme are like .4.16. 7. 
 
 Chriji his afcention. 2. 16.14. 
 thefruite thereof. 2. 16.16, 
 by the which the glorie of 
 the mediator fhineth more 
 cleereiie 3. 20. 1.9. 
 
 Chriji is our perfection. 2 4.7. 
 of his Church 4.8.1 z.vf'tbe 
 faith full. 1 .17. i<>. the per- 
 fection of the Monies 4.17. 
 If. thebofeofperfetftm 
 
 ABLE. 
 
 V4/;ii.4.I.20. 
 
 C/w)2 iujiifiethas heels man. 
 
 3.11.9. 
 Chriji his flefh is meat indeed 
 
 4. 1 7. 7. giuingltfe. 4. 1 7.9. 
 C/hv/2 r6e ewtf af myracles % 1 . 
 
 T/>* MMr^r* of Chriji. 1 . 1 8.7. 
 
 Thejigne of Chrijie his blood 
 
 forbidden to lay me «.4.1 7. 
 
 47. 
 Somvhat of the diuine nature 
 of Chriji is afcribed to ima» 
 £*/.!. ZX.9. 
 
 Chriji is our l^ng.z.i^ .1 . 
 How we areynisedto Chrijie. 
 
 3.".*. 
 
 The can fe of Chriji his com* 
 ming.3. T.2. 
 
 Chrijiians^.6.^. 
 
 True worses of the Church. 4. 
 J. 9. the foundation of th e 
 trutb.4;. 2.1. the l(ingdome 
 ofGod.q.zd,. xvhoje cofent 
 makftb much to the confir- 
 mation ofthefcripture.i .8. 
 li.wherjore me gouern it. 4. 
 3 .1 .Comparifon cfthe/alje 
 Church with the true. 4.2.1. 
 the church of Rome no true 
 ihurch.^.7 .1$. certain foot- 
 jleps of the truth remaine 
 in Vapiprie.q.z.i j.the c&- 
 tholike Church.4. 1.2. vn- 
 der it the rijible Church is 
 Vd'u 
 
THE TA 
 
 cotained.^»i.^.difcipline of 
 Chrift.q.S 17,, no difcipline 
 without the word.'^z.j.^ 
 4,10. 1 "/.without winkle. 4« 
 8.1 z.h m not to beforfakjn 
 
 4.1.19- 
 
 the treafure of the Churchy. 
 
 i.z.' 
 
 Churchyards.^. z^ 8. 
 
 Vfe of ChurcbeT.3.10.1 0.&4. 
 Ij.the deciding of them. 4. 
 5.18. acommaundementto 
 affemble together in them. 
 
 42.9. 
 
 to beleeue the Churche, 4.1 .2. 
 
 Circumcifion <#• baptifme how 
 they agree. 4. 1 6.3 . afigne 
 of grace, 4. 15. 16. J figure 
 of mortification. 4.16. io. 
 
 ClcaYgic.44,9, 
 
 thefignificathn of the Crowne 
 of the Cleargic.q.ip.zf. 
 
 Clemencie of God.- .<$ 6. 
 
 to Come fur to haue accejft.4, 
 
 I07- 
 Comelimffe to be obfermdin 
 
 thechurch.q.io.zo, 
 Commandement ufGod.z.6^%. 
 
 thatwefhouldpray. 3. 20. 
 
 13 .his authorise ought not 
 
 to be broh^.^.zo.^ 1. things 
 
 which fine vpto duety.\, 
 
 zo.6. 
 Commandement difiinguijhed 
 
 frQmwM.l.1%4. 
 
 BLE. 
 
 the Comwandetnetr of God i,- 
 4.6. the end of them, ,2.8. 16 
 Communion neceffary. 4.1,1 2. 
 Communicating of tongues, 2, 
 14 1. e> 2.14.2.^7« 4.1930 
 Concupifcence.^.^. 1 3 . 
 Confefjion before God. 3. 4.0, 
 before men.^ 4. to. e*m*- 
 ordinary confefjion.^ .4.11. 
 priuate.% .3.18. f &« /or/*x 
 ofpriuate confeffio. 3.4 12. 
 pubtikf confefjion.^ .3.18, 
 auricular Confefjion hurtfull. 
 3.14.19./^ original! ther* 
 ofis.<\.z^.itgiueth licence 
 tofinne.^.^.ic). 
 Confidence what. z.%.i6.& r, 
 10.2. eJri.14.12. itisthe 
 peace of mind. i.z.\6. what 
 confidence and affuraunci 
 ought to be in prater. 3. 2». 
 12. Confidence andvaine 
 glorie plague s.$ 14.16. 
 Confirmation what it tf .4. 19. 
 4.16« /r«e v/> therof.4.19. 
 1 3. the forme ofpopifb con> 
 firmation.^ 19.5. 
 Conflict.^.?. 
 
 ConformitieofChrift.3. if. 3. 
 theprofite ofCongvegations.Zp 
 
 8.32. 
 CordeBurcs contrarie to faith, 
 
 3.8.38. 
 
 jptttc* ofConfcience.3. 13.3, 
 theConfciecewhat.$ 19.1$.$* 
 
THE TA 
 4.IO.3.// loolfth vntogod 
 4.10.4./* ougln not to be in- 
 tangled with Ceremonies, 
 4.10.1. 
 
 Confecration ofelders.a^.l^.zS 
 ofmimfers.^ 4,1 ? . 
 
 Confecrationin the fupper. 4. 
 
 17.14. 
 
 Confecration ofoile. 4.19.20. 
 
 Confiflories. 4.3.8. ^4.1 l.T. 
 
 Confolation.i .17.11. in affli- 
 Siion. z.z% 4. 
 
 Conftitittiot or decrees arepro~ 
 fitable.4,10.31. 
 
 Cofultatio about things to com 
 agreeth with the wifedome 
 & prouidece of god, 1.17.4 
 
 Contempt dangerous. 4.1 0.31. 
 
 Contumacie. 2.1.4. 
 
 Conner fation of thefaithfull 
 1.8.1a. 
 
 Correftwn of the children of 
 God.^. 4.2.1. 
 
 Cornelius his alnes was ac» 
 ceptable to God.$ .14.10. 
 
 Cornelius. $.$. 10, 
 
 Corruptio of man a quality ro» 
 r»iwg fromano ther thing. 2. 
 1. 11. 
 
 i» C otic elf what things are ne- 
 ceffary.^ 9.8. general cou- 
 cels.a. 9.6. what the coun- 
 eels of the Tope & papijis 
 he.^. 7. 8. a gencrall coun- 
 cell. 4. 4.4 .the Milenitane 
 
 BLE. 
 
 CouncelI.^.j.c).thc Conncel 
 ofTaurir,um.^.7.\a., they 
 can and may erre. 4. 8. 1 o. 
 
 • the Emperor alone did call 
 agenerall Councell. 4. 12, 
 zz.Councels horse they axe 
 law J lull. 4.9 .1. their contra- 
 rieties 9.9. 
 
 the Creation of man. 1. 14.20. 
 his excellencie in his Crea- 
 tionA.I$8.all the works of 
 God a mofl excellent form, 
 1.14.20 whole man corrupt 
 2.3.1 .his captiuitie. 1.4. 1. 
 mans condition and efiate 
 without Chrift ismiferable. 
 2. 6. z. the feeling of cur 
 •vnwortbineffejhecaufe of 
 our fi l agger ing and doub- 
 //'ȣ.3.1.24 . man hath not 
 free will to obey God. 2.5". 
 II . a certaine fower of 
 free will Is left for the lear- 
 ning of Mts.z.z. iq.dmi* 
 fion. 1 .1 J .z.mans pouertie, 
 3.20.1. 
 
 Creation, 1 .£.1 . what. i.if. 
 f.thetime of the Creation. 
 I. 14. 1. the Creation of 
 man. 1.14.20. andi. if. 
 I. how e great' the excel- 
 lencie thereof was. 1. i<. 
 8. all thinges Created for 
 mansprofite and pleafure, 
 1.14.22. 
 
 Pdiij 
 
THE TA 
 Thepawer ofthe fir ft creature 
 
 3 .1 1 .6. thefirft begotten of 
 
 Chrift.z.i$.z. 
 A Cuftome laudable. 4.1 r.ifc. 
 Curiofi:ie.i.z.z.& 1 .14 I. & 
 
 1,14.14.^* 1.17^. 
 Caufe r of the croffe.^ .8.1. */><? 
 fruit es.^ S.z.the triumph, 
 3 Q.S.thefuffering. 3 .8 .1 . 
 
 D 
 
 Dauid.$. 4.^ 20.25'. 
 
 Gorf cbafli%ed Dauid, & why 
 
 I'M- 
 
 Deacons 44.1.^4.5.4. & 4. 
 %.<)popi\h Deacons dtfiri- 
 bute not goods. 4. 5.1 5. eJr 
 4.5.4.*^ o^jc* of Deacons. 
 4.19.3 a. 
 
 Dcaconejfes in the churchy. 
 
 Death is accidental to man.^, 
 25.7.« « «o< to bee feared, 
 ^.9 %.wce are fubiecl to it 
 by nature^. z%.%. 
 
 Death of the Heathen volun* 
 tarie. i.$.i$. 
 
 A midle efiate between it t and 
 life. 7,^.9» 
 
 To Hue in death. 3 . if .9. 
 
 The decree of the Apoflles. 4. 
 10. zr. good Decrees.4.10.30 
 
 A diueltfh decree. 4.7.1?. 
 
 BLE. 
 
 The deformhie ofpopijb de- 
 crees. 4.10.9. 
 
 The Deitie of the fonne is 
 proued 1 . 1 3 . 7. difiinguL 
 fhedfiotbefather,i.i$.i6 
 
 The Deitie of the hoUeghofie 
 is proued. 1. 13. 1 4. 
 
 D email ofourfelues. 3.7.3. 
 
 Th e beginning th ereof.7, .7.1. 
 
 The nature of the Diuels, 1. 
 14.23.^ 2.3.5 theyhauea 
 being. 1 . 1 4 T 9 . th e childre 
 of the Diuell. 1.14. 18. Di- 
 agoras,i.z.$. 
 
 Dignitie of fuferiours, 2.8.3 ■ 
 
 Ecclefiaflicall Difcipline ne- 
 ceffary.x.i x.z.it isfepara* 
 ted from the power of the 
 fword4.11, 5. common to 
 the people and the clear gie 
 $.\z.l.thefirf}p4rt. 4.12. 
 6. the fecond part.a..\z.zi. 
 
 One fort of D ifciplme is not 
 meetefor all times. 4. xo. 
 
 3°. 
 True D odor J 43.4. 
 Doctrine of Chrift- 2. 4. 8. 
 
 the fame doclrine of both 
 
 teftamets s but diuers forms 
 
 of teaching. 4.8.5. 
 Dore hfepers.^.^Q. 
 
 E 
 
 Elders. 4.4J .1^0.4.3.4. 
 Elec7ion.z.$ £.eternal.$ .21.1 
 the 
 
THE TABLE. 
 
 $ht order of it. 3.24- *• 
 teflimonies.7 .1 1 .7. general 
 t letlion.\ . 21 .?. particular. 
 3 . 2 1 ,6.r£* beginning of at 
 fanour &blefftnget. j.14. 
 21. wbofe fruit is faith. 3 2. 
 Itjhe caufe ofelecftothe 
 diuinew'tll ofGod.^.Z!.?. 
 no will unto goodnesfaue 
 intheelec7 t z.i.$. 
 
 Election of the natural man.i. 
 15.8. 
 
 Election or choice is nit free. 
 
 z.4.7. 
 When the people didceafe to 
 
 £/^.4,4.12.^4.4.10.- 
 T&e or&r of Electing in the 
 
 church.^M. 
 Elohim.i.i^.^. 
 The End of things is to be co~ 
 
 fdered.$ t z.6. 
 The Epicures iudgement of 
 
 God.i.z.z. 
 Euangelifis who.4.3 .4. 
 Eucratians. 4.12.23. 
 Eutichesthe Heretil^. 2,41.4. 
 The herefte of Eutichiane. 4. 
 
 9 ' 1? * ..... 
 Examination of tnmifters. 4,4* 
 
 14. 
 
 Examinatioofmaners.4j.14. 
 
 Topifh Exam. 4. $.]. par- 
 ticular Examples are not 
 followed. ^.lyzz. 
 
 Excommmication4.1l.1Jt is 
 
 thefeuerefi Cenfure of the 
 church q.ii.^.hcwe it d/f* 
 fereth frpm Jlnathifme or 
 cttrfir.g.4. 12.10. 
 7if Excu/e before God.lJ.14 
 The fruit of Exhortation. 2. 
 
 5-5. 
 
 Exorcifls inpapifhrie.4. 1 9 24 . 
 Experience. z.i .7. 
 Extreemes. 3.9.2. 
 Exuperim bifhop of Tholofa. 
 4.5.8. 
 
 7Vo fallacies. 1 . 1 7. 1 2. 
 
 Fafling what it u. 3. 3. 1 J. the 
 ends therof 4.11.1 $.innhat 
 things it cofifteth .4.1 2.18. 
 »7;<« //?/«gj <*»■* to be auoi- 
 dedinit.4.1 z.zi.rvheafafi 
 ought to bee proclaimed. 4. 
 12.16- 
 
 Fate or deftinie differeth fro 
 theprouidece ofgod.x. i6,S, 
 
 Fatall things, r. 17.4. 
 
 Faires gain full. 4.1 3. z, 
 
 Faith . 2. 3 .8 . $• 2.6.5 .^3.24. 
 3. what it «.3.2,7.^3.2.41 
 true faith. 2.7.5.*'/« //?# 
 wotl^of the holy ghofi. 3.T. 
 4 # rfe< explication of the de - 
 finition offaith.i .Z.J4. the 
 increafe of Faith. 3.$ 33 . ;> 
 /V l&* inftrument offalua. 
 Vdii'y 
 
l. x n *j i. i_» 
 
 tton4.ll4.thc fruit of £- 
 leSlion.7, . 2 .1 1 . '/?* ,g'/if of 
 ofGod.$.i.$ 5. /'< conjifleth 
 in the knowledge of God .3 . 
 2.3 . */;£ infrument of fal- 
 nation. 3.1 1.7. it Mas the 
 month of a ve/fel/4.1 4.17. 
 */ « knowledge. 3.5. 14.« 
 apprehendeth the power of 
 God by his worde. 3. 2.3 1 . 
 itioyneth vs to Chrifl. 3 .1. 
 
 I. /> M *&£ ^MCf of </7C 
 
 faith fit". 3.1. 16. « />4//> 
 He/>e a companion with it. 
 ' 3.1 42,.« dependeth on the 
 W orde.l .i.ii. his effects. 3 . 
 2 iy.it is aworke.-$. 18.9. 
 hworkethbylone.^.i 1.20 
 ioyned with repentance, 3 . 
 20.11. the mother Gflcue. 
 $. i4i.it is firengthened 
 by the Lords Supper. 4.17. 
 I. e^ 4. 1 ?.8. itfetteth be- 
 fore vs God the father in 
 Chrifle .1. 6.1. his fha^en > 
 not ouer come. ^. z.tf.con- 
 trarie to dubtmg. 3 .2. ?8. 
 to kpow certainlte our fal- 
 nation is not to pre fume, 3. 
 l.$9.the conflict of faith 
 Kith diflrufi. 3.2.17. and 
 3.8.9. the imperfection of 
 it the caufe of difquietnes 
 3 .2.18. Faith alone doth /'»- 
 P'fo'3 A 7»$»faf$h isfopte* 
 
 time cofoundedwith hope 
 
 3-M3- 
 
 afhadijwof faith. 3.2.10. 
 
 Faith ds it is defined of the 
 fcboolemcn. 3, 2.1. 
 
 Faith without forme. 3 .2 .8 . 
 
 Faith put for power to do my- 
 racles. 3.*.9. 
 
 the relation between Faith & 
 thegofpei. 3.1 1. 17. 
 
 a momentaric Faith. 3 .2.11. 
 
 the feede of Faith in infants, 
 4.15.20. 
 
 the reward of Faith. 3 .1 $.3 . 
 
 doubting is contrarie to Faith, 
 3.2.T. 
 
 Faith obfeure. 3 .2.2. 
 
 couerfatio of the Faithful.i .2, 
 I i.their vocatio or calling 
 diuevs, 3 . 14.10. they obey 
 the fpirtte which leadeth 
 them willingly. 2. J .1 ?. to 
 the godly all things fall out 
 for the befi. 3 .8. 10. their 
 hope 3.8.3. their dueties. 
 3 .j, i.their ioy.% .9.5. their 
 farrow. 3.2.18. 
 
 difquietneffe of the Faithful/, 
 3.9.^.^ 3.1.18. 
 
 fuccejjio of the Fathers .4.2.2. 
 
 Fearc of God. 1 .10. 2. the ef- 
 fects thereof . 1.2.2. 
 
 thebmtifh Feareofman. 1. 
 I i.i .& 3.2?.?.^ i.f.io. 
 
 Felicitie ofchriftidns.i . 2 {.7. 
 ettrn&ll 
 
THE TABLE» 
 
 iternaU. 3.25.10. 
 
 Teare twofold. I. ^.^.fonnely 
 and jlauiftj. 3.2. 26. the 
 kindsoffeare.^.z zz. when 
 moreferuent. 3 .3 .7 
 
 the Fight of the faith ful.i .1 4 
 
 13- 
 
 /fo pride of the Flefh.3 .1 0.3 . 
 
 Torgeifulntffe natural*. 1.6 3 . 
 Foreknowledge what. 3 . 21 .5. 
 
 whether it be barely in God 
 
 I.I&3. 
 nothing commeth to pafje by 
 
 Fortune.] .16.8.^1.1^.2. 
 Triers. 4.13.15. 
 
 Francifcar. e Friers . 4..T 3 1 4. 
 Freewill. t. 15.8. ^3. 15.7. 
 
 what it is. 2.2.4. 
 
 Adams Free will. 3 .27.3 . W4« 
 
 fjsoiled of his Freewil.z.1.1. 
 
 Tyre fut for trial/. 3 .5 .9. 
 
 the generation or begtttingof 
 man vncleane accidentally 
 
 2.13.4. 
 C entiles call in? . I /». I 
 
 //?e Godhead of the holy Ghofl 
 is proved. i.i^.l^.his ejji' 
 cacie.l . \ .3 ./; e « <*w inward 
 fchoolemaifter . 4. 14.9. &« 
 effects. * t .\A,.\o.toheare1jhs 
 1/0)^.4.3.3 i.hetcacheth 
 -what U neccffarietofalua- 
 tio.l .I4.l6.6e U difiingui- 
 
 fhedfromthe Fathcr.x.lj. 
 
 17 .hefanclificth the faith- 
 full aUne. 2.2.16. thetcfti- 
 mony of the holy Ghoft ev- 
 celleth all reafon. 1 .7 .4 . 
 
 G///J o/*/;e I»ef *. 4. f .9. 
 
 Gifts of Goddiuerfe. 2.2.17. 
 
 God what he is. 1. 13. 1. rfc« 
 name of God. 1.13.20. &/* 
 (T3o</«<m.t.5.s.^ 1.14.2./« 
 n;ta* refpeSl he is J aid to re 
 pent a .17. z. his tudgcment. 
 \.<). 6. effects ofhisprefence 
 I.i .3 .God the only lawma- 
 ker &giuer.\ 10.7. /j<> /9- 
 »<?*/; /; w creatures. 2. 1 6. 3. 
 he tcmpteth them &why. 
 ^S.^.heisthe creaionr of 
 all things. i.\6.i.bywhat 
 means he worfyth in the e- 
 lecf. 2. 4. 5. he can not be 
 truly kriuwn where there is 
 no nligion.i ,i,\ .what it is 
 tohaue Goddepart.1.1 5.7 
 he direct eth all things. \ .6 
 q.he is not the author ofe- 
 uill.i .1 3. 4. he keefeth the 
 wicked vnder. 2.3 .3 .he will 
 not haue euill. 1 . 1 7. 4. his 
 mercy. \.\o.\ .his liberality 
 2.3 .1 1 .he is not tied to car- 
 nail feed. 1 . 1 6.4. his readi - 
 na to pardon. 3.3 .z<,.he ap* 
 pearedin mans flo ape. \.\\.^ 
 no vari&biems ingod.is] .13 
 
THE T 
 he chaungeth not his pur- 
 pofe. 1.17.11. he is to be 
 thought on with no lejfe re- 
 uerence, then to be ftokjn 
 of. 1.13.3, 
 
 who are the children of 'God. r . 
 14.18. they are borne the 
 fonnes of God by faith. 2. 
 13 Ltheirfchoole. 1.6.4 
 
 the name of God is profaned 
 three way es. 1.8.14 
 
 the name of God. 1. 13. 20. 
 what it fignifieth in the 
 Scripture. X.l?.7« 
 
 Cod mufl be obeyed before ma 
 1 2032. 
 
 the worfbip of God. l.f.6. 
 
 the power of God. 4 «7.14. & 
 2.8.1 J, ecclefafticali, 4.8.1 
 & 47.6. 
 
 till things ccme to paffe by the 
 ordinance cfGod. 3 23 ,6. 
 
 thepowsrofGod. 3 • 11.4 
 
 what we owe to God. 2.8.2. 
 
 theeffecles of the pre fence of 
 God. 1.1.3. 
 
 Godlineffe dt fined. 1.2.1. the 
 rule of 'godlineffe. 3.7/0 
 
 yfe of earthly goods. 3.1 o.r 
 
 giuing of Goods to the church 
 bringeth great comfort. 4.1 
 
 4- 
 
 the Gofyellwhat it is. 2 . 9 . t . 
 the doSirine of faith 3 .2 .6. 
 hi* partes. 3.3.1.^3.3.19 
 
 ABLE. 
 
 the relation betweene tht 
 Gofpell and faith. 3 . 1 1 . 1 7. 
 
 lohn put betweene the Lawe 
 andtheGofpell. 2.9. y. 
 
 true GouermuYs. 4.9. 1 2, how 
 they are to be obeyed.a.^.iz. 
 
 the augmenting of the Vcpifh 
 Gouemment. 4. 7.1. & 4, 
 1 1. 14. encreafed by fpoile 
 androbbiyie.^.ii.a har- 
 bour fcr dew Is, 4. 7. 1 8. at 
 this day at the worft. 4. 7. 
 2i./6e beginning therofo;. 
 7.1. 
 
 Couernment. 4.1 1.1. 
 
 Grace receaued. 3 . 1 4. 1 2 f 
 
 Grrfc* g;W» without defert. 
 3.23.11. 
 
 Grace wording , 4» </ wording 
 together. 2.2.6. 
 
 /&* Wff of Tope Gregorie. 3 • 
 249. 
 
 Gregorie the "Pope, 4.7.1 2. <»> 
 4.1 l-ll.his humilities J. 1 3 
 
 Gregorie might be called the 
 lafibifbop. 4.1 7.44 
 
 H 
 
 Aiy/wg om of hand. 4.4. 4. 
 
 Holding yp ofHandes. 3 .20. J 
 fitiir.g at the right hand of the 
 father. 1 jtf.if. 
 
 Hardening of the hart. 2. 4.?. 
 /&* c<w/f of *A« Hardening of 
 th$ 
 
THE TABLE- 
 
 the hart. 3.2.1. 
 
 example* of the hardenejfe of 
 
 the Hart. 3.24.12. 
 
 Hatred is manflaughter. 2. 8. 
 
 Hatred of finne is the begin" 
 
 ning ofrepentance. 3 .3 .20 . 
 
 the Head of the minijierie.a* 
 
 *-9> 
 
 Hearing of the worde. 1. 8. 
 28. 
 
 hell. 2.16.8 
 
 Henrie the Emperour did fell 
 holy things of the Church. 
 411.13. 
 
 Heretics. 4.2. f. 
 
 Holineffe ^whence. 3.21.2. 
 
 perfcclkn of Honour. 2. 8. 
 I*. 
 
 Hope of 'eternal! life '. !.<.$. to 
 the lfrael'tes and vi one.z 
 10. 7. the fame rewarde of 
 faith. 3.18.3. 
 
 Chrijiian Hope. 3.2.24. of the 
 faithfuU.^.S.^.a companio 
 of faith. 3 .2. 4*. ofeternaU 
 Lfe. i.f.g.to the Ifraelites 
 andvtallone. 2.10.7. 
 
 true Humilitie.z. Z.11.& 3. iz 
 6. it is the way to Chrift. 2. 
 8.3 jtgoeth before prayer^ 
 3.8.1. xvhatthinges agree 
 with the humilitie of Chrift 
 2.14.2. 
 
 Jacob his hope. 2.10 il 
 
 Idolaters are without God. \. 
 
 S.I2. 
 
 Idols. 1. 10 .1. their original!.!. 
 
 n.8. 
 Jdolatrie.T.li.i. & 1.3.1. & 
 
 X .5. ir. rafhnes ioyned with 
 
 ignorance begat idoUtrie. 
 
 i.fir. 
 lephthahisvowe. 4.13.3. 
 lerufale is called by the name 
 
 of God. I-I3-9. 
 
 Ignorance which UfaithfullU 
 
 better the raft? knowledge. 
 
 3-M-4- 
 
 Ignorance of man. 3. 2.3. vo- 
 luntary.^. 2. J fuperftitiout 
 1.4.1. 
 
 tfc fang* of God. 1.1 f .3. 
 
 /» befiowingofgoodturnes the 
 Image of God lieth hid. 3. 
 
 certaine excellent gif/es of the 
 Image ofGodremaine yet 
 in man. 2.2.17. 
 
 the Image of God what it U.l, 
 15.5. of what manner. 2. 1. 
 4. it is a great argument of 
 bountifulnejfe. 3 .7.6. howe 
 the Image 0/ God is in mei 
 i.if-3. 
 
 Images tah^e away the fear e of 
 God. 1 . 1 i t 6. the differece 
 
THE 
 httvptene fedre and terrour 
 
 3.1.27. 
 
 Images when they were placed 
 in the Churches. 1. 1 1. 13. 
 they are not to befitffered. 1 
 1 1 .1 2. they are lay men or 
 rather ignorant mens booths 
 I.I r.y. the glorie of God is 
 defiled by Images, i.ii.t. 
 
 fbme diuine things put in lma 
 
 ge j.i . 1 1 .9. they takf away 
 
 ■ the f ear e of God. 1.11,6. 
 
 Jmpofition of hands, 4.T 9.4. & 
 4.19. i^.the vfe thereof. 4. 
 3.1*. 
 
 »>e commit no cuiUby Impojt- 
 tion. 2. 3 .5". 
 
 Indifference, 3.19.7. 
 
 things Indifferent. 3.19.7. 
 
 Indulgence what. 3.f.T. 
 
 Infantes by hereditarie right 
 are contained vnder the 
 promife.q, 1 6.2£. /tar tfr<? 
 fta members of Chrift, 4. 
 I*. 31. heires of the king- 
 dome. 4. 16.22. 
 
 jpjjy Infantes are not to be ad- 
 mitt ed to the Lords Supper. 
 4.1 6.$o.how they are rege- 
 nerate. • 4,16.17. 
 
 Inferiour caufes. 1 . 1 7.9 
 
 Infidels receaue only thefigne 
 of the Sacrament but not 
 the thing fignified. 4.19. $3 
 
 Infidelitie the firfi caufe ofe- 
 
 TABLE. 
 
 t*iU. a.x.4; 
 
 agood Intent. 1.4.3. 
 
 Interceffionforthe dead.$,zo. 
 
 21, 
 
 Inuocation.z$.i6.itfolloweth 
 humiliation.^, z the cau- 
 fes of it. 1. i.r. 
 
 lnuocatio onfome mans name 
 3.20.2 ?; 
 
 /0/;« confiant. 4*7 •' 6 
 
 Ifaach his hope. 2 .; o. 1 2 
 
 /ta ludgementofGod. 1.5.6. 
 
 ludas numbred amongefl the 
 clebl. 3.2.2,-7. 
 
 *&* ludgemets ofGodare wo- 
 derfulldeepe. 1 .1 7.2. 
 
 <&* ludgement of God. 1.5.6. 
 dr-l.io. 2^3. 21.1.//J* 
 a depth. 1.17.2. 
 
 /Ae A?/? ludgement. 2.1 6.1 7. 
 
 Po/v]/3& iurtfdiclion, 4.7, 5. $• 
 
 4.7-9. 
 
 ecclcfiafiicall Iurifilic~ti0n4.ll 
 1 the vfe thereof, 4.1 1.4. 
 
 affliction put fcr lufiice.^ .8.7. 
 
 theloueofluflice. 3.6.2,. 
 
 *& <? giW* <?/ Goe/ /w lufiificatio 
 3.13.1. 
 
 *ta jwTZ e/ God i* /ta ra/e 0/ 
 lufiice. 3.23.2. 
 
 the receipt of hifiice. 3. 11. 4. 
 
 * &(? lufiification of fahh. 3 .11 .1 
 
 /0 &e iufufiedywhat.^ ,U.i. be- 
 fore God what. 3.11.2. £*- 
 fore men. $. 11, i.by worses 
 what* 
 
THE TABLE. 
 
 xbat. 3 .1 l.z.by faith. 3 . 1 1 . 
 2. it is ioyned wit!) rege- 
 neration .3.11.2. luftifica- 
 tion the beginning of kue. 
 3.14.*. 
 
 K 
 
 the Keyes of the kjngdome of 
 heauen. 3.4.14. ^3.4.20. 
 ^ ^.l.zz. theirpower.^.^. 
 14. no power without the 
 word. 5.4.14. to whom they 
 are geucn.%. 4.20. they are 
 the rvord it f elf. 4.^.4 
 
 5 efiates or degrees in King- 
 dome r. 4.20. 21. 
 
 the fruit e ofchri(i his King" 
 dome, 2,.T?.4. 
 
 Kingesnmfing fathers of the 
 Church. 420.5'. 
 
 bowingof the Knee. 3.5.8. 
 
 the Knowledge of God ingraf- 
 ted in man naturally, 1 .2.3 . 
 it it decayed and extingui- 
 fhed. 1.4. 1. the end therof. 
 i.z.l. the ejfecls.i. 1. 1. the 
 knowledge of Chriji. 3.2.6. 
 the Knowledge ofman t two 
 fold. I.I J.I.J* confifteth in 
 two things.iA.i.the effeSis 
 l,\.\.end.z.\.\.fruit.z.\.z 
 who he is that profit eth by 
 the hnowledgof him f elf. z.z 
 io.the rule. i.i.z.&l. *.i- 
 
 . the Knowledge of God.i. 5.8, 
 
 the end thereof. 1.2.1 
 
 Knowledge what.4.104. rafh 
 
 Knowledge. 3.13.4 
 
 aLaberinth. T.3.31. 
 
 thereuenues of Lands 4.5.19, 
 
 eSr 2.4.2.(^4.19.1 3. 
 why the Law was giuen.z.7.1, 
 it is the rule ofiufiice.i .1 7. 
 z,the Law twofolde. 2. 8. 1. 
 the fumme of it. 2. 8.5 1 .the 
 vfe of it againflthe wielded 
 2. ,7. 9. the end of the Law.z. 
 7. 3. mo tables thereof. 2; 8. 
 1 j.thc vfc of the moral law 
 z,7,6.the ceremoniaU Lowe 
 is abrogated.z.i .\6.the ex- 
 pofition of the moral/ Law.z 
 8. 1. itteacheth the hpow* 
 ledg of God & ofourfelues 
 2.8 . i.the giuing ofit.i ,8.9 
 thepromifesofthe Law.$, 
 1 7.6.the Lawe iuftifieth no 
 man. 3.11.18.//« aftlent 
 magifirate.^. 20.1 /[.it is not 
 fubicSito be chaunged of 
 wtfw.3 19. iS.the peeping of 
 the Law is vnpojjtble.z.j,^ 
 the lea(i thing in it coman» 
 ded. 2.8. 1 o. a rule of good 
 life. z.y.i 3 .the diflinSito of 
 the Law.^t zo. 15. the cofent 
 of the Lawe with the Gof- 
 peU* a. 10. 1. Chrijlgiueth 
 
THE 
 that which it denieth. z, 1 7. 
 %,why Chrift makftk men- 
 tion fometime onely of the 
 Utter table.z.Sjz.whetber 
 the tenth commaundement 
 befuperftuous, 2.8.49. 
 
 the fumme of the Law. 2.8.?i 
 
 the peeping of the Law imfof. 
 fible, 2.7. J 
 
 Equitie in making Lawes, a, 
 20.16. 
 
 how mens Lowes aye enacled.a. 
 1 0.1. how to be k{f>t.$.io % i 
 
 JLcdefiaflicall Lawes which 
 are good, 4.10,27. 
 
 Cod is the onely Lawgmeu 4. 
 10.7. 
 
 the LaweofVope Innocentim 
 abrogated, 3 .4.7 
 
 the Law of contraries, 3.13.9 
 
 Lazarus was unbound, 3 .4. 6, 
 
 Vfhy the Lcapers were fent to 
 theVriefi, 34.4. 
 
 the fuperftitious kjpingof Let 
 4.12.20. 
 
 Leo the Tope. 4.7. 14. 
 
 the beginning of a Chriftian 
 Life.z,z. 22. the fumme, 3. 
 7,l,the parts 3 &z.& 3 .7. 
 4. 
 
 things neceffarie for Life, 3. 
 10.1. 
 
 this life is the bleffing of God. 
 2.9.3. v ty i f **f° efeemed 
 of the fathers, 2. 1 1.3 . 
 
 TABLF. 
 
 what things delight Ufe.$.\0.i 
 
 Libertie ofCbr/ftians coftfteth 
 in three things, 3 , 1 9 ,1 ,> 
 
 ZJg&tt naturall created for our 
 vfe to fet forth the wifdom 
 andglorieofGod, 1.5.13 
 
 Lombard.u.p. his error, 3.2. 
 
 43- 
 Lojfesare to be borne.i . 17.9. 
 Luflstobe condemned. 3.3.1 2. 
 
 harts, 4.17.3^. 
 
 *&* *»d &fcope of mans Lyfe, 
 l*% !•& 3. 6.f.thinges ne- 
 ceffarie for the fame, yio.t 
 
 M 
 
 *£f Magijirate is to be obeyed 
 4 io.?.eb"4 20 zj.howfar 
 2.8.38.^4.9.12. thinget 
 mouingto obedience, 4. 20. 
 29. 
 
 *&* Magijirate a liueiy law. 4. 
 7.0.1 q.hU office. 4.20.9» 
 
 the Maniches,i,j $.$.& 2.13 
 2.^3.25.3. 
 
 M<tns pouerty $.zo.\. his skill 
 in diuine matters, 2. 2. 27. 
 man t power in fpirituall 
 things, z,z. 1 8. hisruktwo 
 fold.$. 19.1$. what man can 
 do.zz.i^. man fell of hit 
 owne accord, i.ij. 8. «w» 
 depriued of the giftes of 
 grace.z.i.q. his fall, 2.1. 1, 
 PUOU 
 
XHE^tABLE. 
 
 mm dulneffe andfeare. I. 
 y.io. his knowledge i.fold. 
 J.l.hhis gifts of knowledge 
 confift in two things 2.1 .1. 
 natural! man mill, 2.4.3. 
 hours & time to be appoin- 
 ted for prayer. 3.2.28. 
 Mans fafl.z.i.i.z.fold.i.19.7 
 flipperie. 4.1 . 1 2. W4» s con - 
 «to/on miferamle after his 
 fall. 2. i.i.t&e caufe therof 
 
 Af <iw teafom'nfpiritualmat» 
 ters blind, 2.2.19. the force 
 thereofi.i.z. 
 
 Mans efiate without Chriji it 
 miferabU. 4.17. ,37. 
 
 Mantvsalice.1.44. 
 
 The beholding of mans mi fe- 
 
 r/V.i.i2.f.#3-i4-J- 
 
 ?T«/> what meat e newe men 
 mufl be nourifbed^.i 6,a6. 
 
 Mann*.z.i6.6. 
 
 Mannah. i.i$.io. 
 
 Marcion. 2.13.1.^4.17.17. 
 the blood of the Mar yres. 
 l.iS.i^.the fruit therof. 3. 
 f.4. 
 
 Tfo Af 4/7* /A** Hydra.+ 17. 
 tf.what it /J.4.2. 2.*fie co- 
 pojtticofthe Maffe.4.1 0.1 9 
 *6* venues therof 4. 18,1. 
 the contrarietie of it with 
 the hordes fupper.$.\%. 1 1 , 
 Momination. 4.18,18. 
 
 Go<//j the Moderator or go» 
 uernor of all things 1.16.1, 
 
 Matrimonie called the defi- 
 ling oft h e flefh .4.19.36. 
 
 Siricius the Vcpe called ma- 
 trimony the pollutio of the 
 
 fle(b.$.iiM' 
 Matrimonie forbidden^.!!» 
 
 2 3- 
 
 Chriji is our Mediator. 3 .20. 
 j. he it the way to God.^.z, 
 l.his office. lAl.i.one Me» 
 diator both to lew <& Gcn- 
 tile.i.io.e,. hitglorie more 
 brighter by his afcention.^, 
 20. 19. the two natures of 
 the Mediatour makg one 
 perfm 2.14 1. the tyitting 
 of them together .2.1 4,1. 
 
 Godlie Meditations.i.').5.& 
 Xfi4.1i. & 3.25. i.wo grace 
 without a Mediatcur. 1.6. 
 i,hirobedience.i.ii.$. 
 
 The caufe of meeting together 
 in the Church.i.S.j 2. 
 
 Mercy & truth icynedtegea* 
 ther.i 13*4. 
 
 Mercy of God. i,io.2.e^ I.f. 
 6jheforeknowlege of Me* 
 rites.$,ii.z. 
 
 ^n euill of Mmtt.^.\ $ . z. 
 
 What it is to Merite. 2.17.3, 
 
 Merite dependeth vpon mer* 
 c/V.2.17.2. 
 
 Michael a great prince. i.ro. 
 
22. 
 
 THE TABLE. 
 
 2. 20. 
 
 What matter men are to bee 
 
 called Minificrs ,and howe 
 affeftcd^& by what meant 
 and of whom. 2 8. 16. the 
 rites in calling Minifiers.a, 
 3.1 . the differ enc e between 
 the Miniflerie of the Go- 
 fpel and the Leuiticall, 4. 
 12.25. 
 the head of the Miniflers . ,-'4. 
 
 Myraculom comming out of 
 thegraue. 5.17.29. 
 
 Monarchic laudable. 4.6,8. 
 
 Montanus. 4.12.23. 
 
 Mcrttficarian.Z. 1 6.7 .& 3.3. 
 $.whai it ^.3.3.3 .the figure 
 therof.^.\^.p,when it hath 
 place m vs. 3 .7.7. 
 
 Mofes his myrades. 7.8.5. 
 
 the authoritie of Mcfesiial- 
 leadged. 1.5.4. 
 
 the idle life of Monies, 4. 13. 
 19. 
 
 ^/'/7; Monkj.a. 13 .t 9. 
 
 colledges of Monies. 4. 13.8. 
 
 auncitnt Monies. 4.1 ^.%. their 
 perfection.^. 1 3 . 1 1 . *6*'V ' - 
 dler.efe. 4 1. 10. 
 
 *fo Motions of the mind.i .1 8. 
 z.hvpower. 2.22, 
 
 4 Myfterie.q. 14.2. by illumi- 
 nation man vnderfiandeth 
 the Myflevies of God. 1. 
 
 N 
 
 T^aaman had an ebfeure faith 
 3.1.32. 
 
 7S{abiichadne\er theferuaunt 
 of God. 20.27. 
 
 T^aturej^.^Jdam the roote 
 of wans l^ature. 2.1. 5. r/>* 
 /»•«/><? fpingmg from the 
 fame is corrupt. 2.3.1. 
 w<w/ renewing^ 1.1 5.4. */>e 
 /orce of nature, z. i.i A;* who 
 haue pudied to attayne 
 •vnto vertue nature being 
 their guide. 2 -3 , 3» 
 
 TSaturalifis. 1.5.4. 
 
 fta rearing of nature howe it 
 was done. 1 . 1 5 4. 
 
 l^ighbour.i .8. tf.why we 
 mufido him good. 2.8.39. 
 
 TS(e florin*. 2.14.4. 
 
 l$icenecouncell. 1.11.14.^ 
 
 4.17.36. 
 7S(ouauans. 4 1 .2 3. 
 
 Tjourifhment what it tf.3.4.2. 
 ita endof7ypuriftrwet.$,io.z 
 
 o 
 
 ftfdc/V>. 2.8.25. 
 
THE 
 the Obedience of the mediator 
 2.11-3. 
 
 Obedience acceptable to God. 
 
 Off /ice twofold. 3.1 9.1 1 
 
 popi/Jj Offictalr. 4. 11. 4. their 
 inrifdiclto ridiculous, 4. 1 1 .7 
 thefmtes of the Omnipr.tcn- 
 cieofGod. 1.163. 
 
 Oracles. 1.6.2. 
 
 Order in the Church neceffary 
 
 4.TO.2S. 
 Ordering of mini fieri by lay- 
 ing en of hands. 4.4.1 f . 
 Ordcringes. 4. 4.1 o. the rites 
 therof '4.4/4.^ 4.7 A*' cer- 
 tain times oftheyeare.^.^.io 
 none owht to be crdred with- 
 out examination. 44.14. 
 inferior Oiders.$,\9 h i6.& 17 
 the greater. 4. 19.23. the 
 fweetneffeofn. 4.19.1a. 
 Original! fnne. 2.1.5 
 
 Ofiandcr. z.\^6.<^i.n.$. 
 
 Tar:icip.".tion cf properties. 2. 
 
 4.1.^4.1^.30. 
 VapHU oaparedto the lewes 
 
 Tapiftft rett, baits. 4. 10.12. 
 
 Tafiov.ri^ 3.4. their '■Pice. 4.$ 
 $.&a. 12, 2. r. .*fw ro'Ae 
 ehurch.A: t .thcy nnftbc a 
 
 • kttedtopartUuiar .hhtihes 
 
 TAB LB. 
 
 ^.7. they mufl be v/atchfi.lt, 
 
 4.1.1 5 blind pa flours. 4 9.3. 
 
 when they are free fro curfe, 
 
 412 ir. 
 
 Tatiece neceffary for the god» 
 
 h. 3 8. 1 o. #• 3 .2. 3 7. cf /6* 
 
 faithfull ,i .i$.i. the diffcrece 
 
 betweenc the patience of the 
 
 philofophers y Chriflias.%$ 
 
 1 1 . howpatiece it tried. 3 .8.4 
 
 Vamarch. 4.4*4. 
 
 Telagians. i.\j.& 2.1.7. 
 
 Venfiom muft bepayd to prin- 
 ces. 42.13. 
 
 our owne perdition or dcf.ru* 
 Elian. 154. 
 
 W<? ofTerfe&io vain,q 1 .20, 
 
 Pr »v/r */ ///<». 1 . 1 7.1 Oi 
 
 Veimtffion all one with com- 
 mandement. x.16.8 
 
 Termiflf^n.i.iG Z.permiffion 
 & will in Gsd.t.y.^.thc di- 
 jftntlio ofpermiffio.j, ^3 . 8. 
 
 Verfeuerance. 2 4. 8. $«3. 20, 
 %\.the gift of God. 2. 3 . 1 r, 
 jp&y neceffary in prayer, 3 . 20 
 
 7.C^ 3 .10.1%. in faith. 3 .2.40 
 
 *6r grace 0/ Vafaterance 
 whence. 2.3.14. 
 
 Terf n what.r,j$,6. accepting 
 of perfons 3.23.10. double, 
 3 . 1 7. 4. whether the worde 
 pctfn b e found in th ef ri- 
 pture. l.i? z.rrhat it ta 
 bee vnderftoode by thh 
 Ec 
 
THE TA 
 word.l.i; .11. diftinguiftjed 
 by properties , rj^.f. 
 
 God dirccleth Tarticulare 
 things. 1. 16.5. 
 
 whether Peter were the firft 
 Tope .4 6. T,,hw peregrina- 
 tion. 4. 6. 1 4. his confejjtu» 
 4.6. 6. whether he were at 
 Rome. 4.6.13. 
 
 Thantafies to be codemned.z. 
 8.50. 
 
 the enour of the Thar/fees. 2. 
 8.26. 
 
 ?la;o hi* iefte. 4.1 8.1 ? 
 
 necejjttie of ciuill Pollicie. 4. 
 
 . 20.3. the kinds thereof. 4. 
 zo.8. 
 
 ifetf 'Pcfr &w banner. 4. 7.26. 
 £i* authorise. 3 .5,2. wore 
 abhomination vnder hint 
 thenvnder leroboam.q. 2. 
 9. jr/>ew /w author /tte ea> 
 creafed. 4.7 1 2. 
 
 *fce Pe/>* hi* robberie. 4.5, 15. 
 horvefarre we are /polled. 
 2.2.1. 
 
 *&e "Pop* /j« vicars» 4.?.?. 
 
 the Topes canons. 4.5.16. 
 
 Z>9/>//& Chryjme. 4. 1 9 7 
 
 *&* P<?/>e 4 keeper of the trea- 
 fure or ftorehoufe.y.f.z.the 
 Chryfme of Baptifme of 
 Chrifiims. 419 9 
 
 Tope Paul. 4.7.24. 
 
 Top e Clement, 47»*4» 
 
 BLE. 
 
 1 t "Po/?* hit fchoole.4. IO.14. 
 
 TopUhfollie. 4.19.3 3. 
 
 thefcjuareofTouertie. $ . 1 o. f 
 
 j&p Vouertie of the Miniftert 
 ghrious. 4.5*17. 
 
 ear eww* Tower. 2.8.3./» &«- 
 mane affaires. 2.2.13 
 
 Poirer without lyiowUdge. 3, 
 411. 
 
 /fo Pride of the Tope. 4. 19. 
 29. 
 
 Trayer. 3. zo.i. what. 3 . 20.2. 
 thefrute thereof 3. 20. 3. 
 *ta diuifon of prayer.%. zo. 
 3 ?.<#■ 3 .20.28. ffce orc/ey 0/* 
 prayer. 3.20.4. particular 
 prayer. $.10.39. the feeling 
 of our want jtirreth vr vf> 
 vnto prayer* 3.20. 6. hope 
 necejfarie in prayer. 3 . 20. 
 IT. 
 
 Trayer is thefteech with God 
 
 3.20.2. 
 Tray er ought not to be made 
 
 inafiraunge language. 3, 
 
 why Prayer ts mutuall among 
 theliuing. 3.20.24. 
 
 T* ay er for the dead. 3.5.10« 
 
 the Trayer of Chriji. 1.13.12. 
 
 Treaching of the word of God 
 is nectffarie to faith 3 .2.33 
 the end of the preaching of 
 the Gojpcll.z.\o.4.thene- 
 cejptie *f preaching. 4. 3. * . 
 why 
 
THE TA 
 rthy Chrifi preached not in* 
 continent, ft» It. 12. men 
 
 lightned without pre aching 
 
 Tredefiination what. 3 . 2 r . J . 
 thefiutc thereof. 3.11. 1. 
 the handmayd of eleEiion, 
 2.2 1.9. the mention of it is 
 not to he buried. 3 . 1 1 . 3 . 
 
 the Prieft his anncinting. 4. 
 19.30. 
 
 the Tricfthoode reftgned to 
 Aaron. 4.11.8. 
 
 the PriefthoodofChrift.4.6.1 
 the fiute thereof, 2. 1 ?. 6. 
 hot» he was made a prieft of 
 his Father, 2. If. 2 
 
 popifb Pr lefts, 4.8.2. 
 
 Priefls fbauing. 4.1^.22. 
 
 rtaturat Pride. J .1 . 2. 
 
 "Pride oftheflefh. 310.3. 
 
 "Princes ought to be obeyed. 4. 
 10.?. 
 
 Princes arfubietl to difcipline 
 4.12 7. what their author*, 
 tie is in ecclefiaficall mat* 
 iers. 4. 11.16. 
 
 the Promifesofthe GofpeU.^. 
 24.16. cf the Lawe.^.17.6. 
 conditional!. z.j A..& 2.9.3 
 the promifes ofG orf.2.8. 1 ? 
 inprayer. 3 .20. ^.promifes 
 of life prcfent , and life to 
 come. 3 . 2. 28. of God. 2. J. 
 10, in Cbrift, 3 .2. 3 2. tefti- 
 
 BLB. 
 
 monies ofloue, 3.2.3 1. /pi- 
 rituall promifes confirmed 
 with earthly benefits, 4. \6, 
 1 1. they mal^e a e^niet faith, 
 3 .2. 28. by the hope is nou- 
 rifhed.i y.i.thepromifeof 
 long life is not alw ayes ful- 
 filled- 2.8.37. 
 
 the free promife of God U the 
 foundation of faith. $.1.19* 
 the vfe thereof. z. J. 10. & 
 *•• 8. 37. & 1. 18.1. in the 
 Supper, 4I7-1- 
 
 Prophets who. 4«3-4« 
 
 Prophets called feers. 4.8.3. 
 
 the truth of the Prophefies.i, 
 
 8.7. 
 
 Prophefiet, 1.6,1 
 
 afalfe Pronerbe, 2.8. J.. 
 
 the ende of Gods Prouidence, 
 x.l 7 .j, the finite, 1. 17. 1. 
 brought topaffe by meanes 
 1. 1 7.4. what prouidence in 
 thinges to come. 1 .1 7. 3 . in 
 things pafl. 1 .1 7.3 . /w f/?4« 
 blifhing Kings4.zo.16.all 
 thinges come to paffe by 
 Gods difpenfation.i, 1 7. 6. 
 no wind arifeth without it. 
 J . 1 6. 7. lining thinges are 
 fubie&to it. 1.16, 2. what» 
 foeuerUdone itproceedeth 
 from it. 1. 1 8. t 
 
 examples of Prouidence in the 
 gtuerning ofktngdomes. 4. 
 Ee ij 
 
THE 
 
 10.3. 
 Trotting of a mans felfe. 4,17. 
 
 4- 
 
 Vurgatorie how it was inuen • 
 ted. 3 . 5 .6. the f mite of it. 3 . 
 
 TuntjJjmentofpnne. 1.17.^. 
 
 o. 
 
 curious Queflions unprofita- 
 ble \7iuji be reiecled. 1.14. 
 I. & z.i 1. ?. 
 
 R 
 
 R<*/& /£/wg* w«/2 £* taJ^heed 
 of. 4i?.i4- 
 
 Readers. 4.4.L&44 9. 
 
 "Rebellion againji God.$. 1.15. 
 a great offence. 4.1. 1 J 
 
 Recreation for femantes. 2.8. 
 
 Regeneration. !.$ .6. hyfayth. 
 3.$.i.&$.}.9>frowhence 
 i.i.-jjhe ende. 1,1$ 4. & 
 3.6.1. the degrees thereof. 
 4. 1 6.3 1 .ioyned with iuftifi- 
 cation $.\l,\l.the ttorde 
 of God is the feed of rege- 
 neration. 4.1^.18. regene- 
 ratio according to the mind 
 indfoulc* 2.3.I. 
 
 table; 
 
 true Religion what.x.i.i.what 
 
 it dffiretbfromfuperflitto. 
 
 i.it.t. 
 the antiquitie of the Religion 
 
 oft h e Egyptians. i .8 .4. 
 Rcnnfflon what. 5 . 4. 2 j, it it 
 
 onely found in the Church, 
 
 4.1*11. it mal^eth peace. 3. 
 
 13.4. conditionally .10.4 £ 
 
 it is freely geuen vs t hut it 
 
 coil Chrifljnll deare. 1 3, 
 
 16.4. 
 to Renounce ourfelues. 3,3.8. 
 Repentame.yi.^.thefaxtsof 
 
 the definition thereof. 3.3. 
 
 6. the kindes thereof. 3.3. 3. 
 
 *&f effeBes thereof, 3.3.1 f. 
 
 the fruit es th ereof. 3.3.16. 
 
 ardincLYie. 33.18. tf faith. 
 
 3 .3'. I . the beginning therof 
 
 is the hatred of finne.^. 3. 
 
 10. it is the gift ofGod.$,$. 
 
 21. neceffarie in prayer, j. 
 
 20 j.Legall andEuangeO- 
 
 call. 3.3.4. 
 
 so !(*/*»* in facecloth & afhes 
 
 3-34. 
 pop/'/fr Repentance. ^. J. what 
 
 partes it hath. 3.4. 1, e*r 4. 
 
 19.14. 
 Repentance of God. 1.17.12. 
 mourning in Repentance, 3,3. 
 
 17. 
 *fo f«itf of Reprobation.}.!!. 
 
 II. 
 
THE 
 ftirituallRefl. 2.8.28 
 
 theRefurreclionof Cbrift. i. 
 
 16. 13. the finite thereof.!. 
 
 16.1$. 
 the Refurreclion cftbe godly. 
 
 3. 2?. S.it is accidental/ to 
 
 the wicked. 3-i.f. 
 
 the Refurreclion of the flefh 
 
 hard to Be beleeued. 3.2 y, 
 
 3. 
 
 the certaintie of the Refurre- 
 clion. 3.Z5.3. 
 
 Hfuelationt. 4. 8.J . o/rAe ^f- 
 nabaptijis. 1$.Z 
 
 Rewardes of meere grace. 2.4. 
 2. 
 
 *&* fon?<n-rf *>f faith is Ife e- 
 ternall. 3.18.3. 
 
 the loue of Righteoufnejfe. 3. 
 6.1. why the Sain&es re- 
 cord their righteonjhcffei. 
 I4.18. OurRighteoufnes is 
 in the death and refurre- 
 clion of Chrifl. 3. 1 1. 12. 
 grace goeth before our 
 righteoufnejfe. 3 1 8. J 
 
 Righteoufnejfe and iufttfica- 
 tion are not fettered. 3.11. 
 0. 
 
 tofufferfor Righteoufnejfe. 3. 
 8.7. 
 
 the Righteoufnejfe of faith. 2. 
 11.4.^3.11.21. 
 
 the Righteoufnejfe of faith. 3. 
 11.21. 
 
 TABLF. 
 Right eoufntffe of man ,3 .T 4 .t 
 Righteoufnejfe of God. [.101 
 
 &I.16.3. 
 the Righteoufnejfe of the Law, 
 
 3.1 1.14. 
 the Rod called a fcrpent 4.17. 
 
 if. 
 why Rome is of fo great honour 
 
 4.816. 
 why no Church at Rome. 4. 7. 
 
 the Rtidimenu of infirmities 
 
 10.31. 
 a double Rule in man. 3.19.5'. 
 
 (#»4.20.1. 
 the people ought to be Ruled 
 
 by three thinges. 4. 20, 
 
 22. 
 the Ruyne of our foules.z. x. 
 
 10. 
 
 the Satramentet what. 4. t?. 
 1 f . infiituted onely of God 9 
 4.I9. 2. gcnerallie ty\en 
 for ante figure ,4.14 I 8.r/?tf 
 diffn-encc cfth'L 4.14.20. 
 there beeondie two Sacra~ 
 ments.^.iS.i^.the:' da not 
 giue grace. 4 14.14. the 
 thing way be feucredfrom 
 the figure .4 . 14.1 $Jn n/?<** 
 //«7 confiji^.l A-.^jhey are 
 asfeales.i.i^.j.no Sacr*- 
 £. e tij 
 
THE TABLE. 
 
 mem without promife . 4. 
 14. 3. howe they confirme 
 faith, 4.14.9. the Sacra- 
 ment 1 vfboth lave j one in- 
 deed, 4.14.16. 
 the true peeping of the Sab- 
 both. 2.8. z8. 
 the Sacrifice of Chrifie is not 
 iterated '.4.18. 3. the compa- 
 rifon of Mofes his Sacrifice 
 and the Eucharifte, or- Sa- 
 crament of the bodie and 
 blood ofChriji. 4. 1 8. 1 z. of 
 Menoah. ^.lo.z <i. two Jyndt 
 thereof 4. 18.15 the Sacri- 
 fice of thanhjgjuing. 4.18. 
 1 6.expiatorie. 418.13. our 
 Sacraments. 2. 1 j . 1 £. 
 the Sacrifice of Samuel a.. 10. 
 
 **\ 
 the Saimes doe neither heare 
 
 nor fee what we doe. 3. 20. 
 
 24. ^ 
 
 the glorie of Saints not e quail 
 3,1?, 10. why they remem- 
 ber their rightewfneffc.^ . 
 14.18. 
 
 the finnes of the Saints are 
 pardonable. 2.8.59. tntlY 
 weaknejfe. 4»l>*4> 
 
 the interceffton of Saints. 3. 
 
 10.10. 
 
 Saluation certaine .4.13 .3./^ 
 caufes thereof, 2 .17 .a. $• 
 3.14. 17. Chriji the mat- 
 
 ter thereof. z.17. 2. Chrijle 
 hath merited Saluation for 
 f'v Z.17.T. 
 
 Chrifl is the material 1 caufe of 
 Saluation. ?**?3> 
 
 the degrees of Saluation. 3. 
 i8.i. 
 
 the way to Saluation. 3 . 1 z .3 . 
 to Chnftc his humilitie. z. 
 8.j. 
 
 the error of Sam and \\ebecca. 
 3.2.31. 
 
 the dtf cord between God and 
 Satan. 1.14.17. 
 
 Satan an enuiourofGod. 1. 
 S*z.he ca do nothing with- 
 out the willofGod.i .16.17 
 his hatred of God.i. 14.17. 
 
 Satisfactions of the church v- 
 fed of our aunce tours. 3.4. 
 
 37- 
 
 SatiifaEfion. 3 4.24. 
 
 Schifne ought not to bee pro- 
 cured. 4,1 2.1 z. 
 
 Schifnatikes who.^.z.^. their 
 meetings. 4« r 3-4» 
 
 the ccrtaintie of the Scripture 
 i,6.z.the power thereof. 1, 
 2. 1. the antiquitie thereof. 
 1.8. 3 . the interpretation 
 thereof 4.9.1 ^.theautho* 
 ritie thereof 1.7.1 .nothing 
 mufibe be added therto.4. 
 8. 3. it dependeth mton 
 wans authorise. 1.7. 1. 
 the 
 
THH TABL?. 
 
 the reading thereof necef- 
 fane. I. 9.1. By the Scrip- 
 ture , the bountifulnefje of 
 God is declared, i.io.r. 
 
 reading of the Scr/pture mojl 
 necefftrte. J .9.2. 
 
 Secular men. 4 5.9. 
 
 Securitie dangerous 3 . 1 2. 8. 
 *fee f/^f?/ thereof. 3 .24 7. 
 
 *fef jfr/? motions of Sedition 
 taufi be cut of. 4.20.27. 
 
 Selfeloue. $.74« 
 
 the Senate of the churche. 4. 
 1 1.6. 
 
 Sephora circumcifed herfonne 
 
 4..15.H. 
 
 ifee Sepulchre in the Unde of 
 Chanaan a figure of eternal 
 felicitie. 2 1 2.13, 
 
 Seraphim. i.H 3. 
 
 Seruttut. 1j3.22.cW.15-f. 
 4»i i$^ % and 2. 144 -aw*/ 
 4.16.29.47^4.17. ig.his 
 dotage, 4.16 3 r. 
 
 Singing in churches. 3 .20 .3 2. 
 
 Single life. ^Az.zj. 
 
 * fee conuevfion of a ftnner .^ .3 . 
 T .and 2.^-6.the beginning 
 of his turning commeth of 
 God. 2.3 .5. « # the worl^e 
 of God. 2.4.9. 
 
 whyfinnerr are to bepunifhed 
 
 1. 17.5. 
 
 Sinnes,% .20.45. the diuifion,^. 
 1 2.3 .originall finne, 2.1.5. 
 
 <z »(i 2. t . 1 8 . venial! . 1$. 
 58 at,d$.$.i%. why all fins 
 are >cniall to the Saints. 2. 
 8 .^.whether they come by 
 propagation.!. 1 , 7 .alfnnes 
 are mortal.^. ^.iZjhe guilt 
 andpumfhment. 3.4.28. 
 whether by imitatio .2.5.5". 
 /fee /u/r* a! o/yfw J* the be- 
 ginning ofrcpetance. 3.3. 
 20. remifjton. 4.1. 11. /fee 
 ^/1 againfl the holie ghofi 
 
 Sinnean adutntitiaU cjua- 
 titie. 2. 1 . 1 r. Sinne ofne* 
 cefjitie,yet voluntarie. 2.5. 
 I. tvhy the punishment of 
 Sinne is eternal/. 3. 25.5.^« 
 b ear e the proper guilt. 2.1. 
 8. n?fe<« S/Hwe w hremijji- 
 ble.3 .3.21. /fee matter of 
 Smnc in the regenerate. 3 . 
 3 .lO.Sinne dwell eth % but it 
 reignethnot inthegodlie. 
 2. 2. 1 1. the necefjitie of 
 numbringfinnes. 3 .4.1 5. 
 
 remifjton of Sins to vs free % 
 but not to Chrifl. 3 .1 6,4. 
 
 to rede erne Sinnes. 3.4.3 5 . 
 
 euerie one (hall bee pumfhed 
 for his orvne Sinne. 2. 8. 
 20. 
 
 the Sonne cenfubflantiall . j . 
 
 13.4. 
 theSovbomfs. 3.2.28. 
 
 £ e iiij 
 
THE TABLE* 
 
 the Soule what it is. i.i ?. 6 t 
 the parts thereof. \ 17.7. $• 
 2.1.9. r ^* 5*"«/^ Aw/; «or. 
 3.15.6. the powers of the 
 Sonic. 2. i.z. whether it 
 conuey into man thefub- 
 fiancevfGcd. 1.1J y.a«^ 
 Z. 1.7. how it wxi nonrifhed 
 in Chriji his bodie^.i 7.3 2 
 C^rr/? fr# Soulcfuffered.x. 
 10. 10. //?£ motions of the 
 Sbulc. 1. 1 8. i. 
 
 *ta Sptritc put for gifts ."$. 2. 
 
 3h 
 
 td giue the Spirit e. 4.19/. 
 
 the Studie to dte well, 5. 23. 
 12. 
 
 the Strides. 1 e.U. 
 
 Stumbling blockes to be ami- 
 de d of Magi fir at es. 4. io. 
 10. 
 
 popifh Subdeacons. 4.1 9.33. 
 
 the Subietls dutie .4.10.21. 
 
 an example of fubmiffion. 2. 
 
 I?. 2. 
 
 5k fy?jf?<?H c<\ 1 . 1 3 .6. 
 
 \>erpetuall Succtfjton. 4.6.8 . 
 
 nothingwithoutChrifie. 4. 
 
 2.2. 
 Suffr agones. 4.18.2. 
 
 the Sunday in place of the 
 
 Sabboth. 2.8.: 4. 
 
 the ft*b alt ie of Super ftition.^ . 
 
 20. 22. how it d'ifferethfvo 
 
 religion. i;I2.i. 
 
 the ttfe of the Lordes Supper, 
 4.1 7.3 .ample end thereof. 
 4. 1 7. 1. «fee matter thereof. 
 4.17- 11.it is aconfirmatt. 
 tion of faith. 4.1 7 . 1 jtfer- 
 uethto confefjion. 4.17.1. 
 &10 lone '. 4.17 .1 .the fig' 
 nification thereof .4.17 .7 it 
 tithe hand of hue. 4.17. 
 3 8. H'fy /'/ ought not to bee 
 minifired to infant*, a.. 6.^0 
 it pi continual/ foode to the 
 faithful/. 4. 18. 19. u hen it 
 ought to bee celebrated. 4. 
 17. 43 . the forme cfadmi- 
 rtifnng the fame. 4. 17. 
 43. it nourifheth thefe who 
 are begotten by the word 4. 
 1 7.T . it is a great ar gurnet 
 of confidence. a. 17 ^poifon 
 to the vngodlic. 4. 17.40. 
 phifickf for thefic\e, 4. 1 7. 
 az.fvho are to be admitted 
 to it, a.. 1 .1 5. the comparing 
 of n with Manna. 4. 14. 
 24. the receiuing of both 
 fignes is necejfjrie. 4 .17. 
 48. thebodie is diftingui- 
 fhedfrom the blood. 4 17. 
 47. in it we en'ioy the pre' 
 fence of Chrifl. 4.17.31. 
 
 how by little and little the vfe 
 of the Supper wear cth out. 
 4-'7 4*. 
 
 the contrarietie betweene the 
 Lords 
 
THE TABLE. 
 
 Lord* Supper <#• the Mafi'e 
 
 418.7. 
 examination of the Supper.^. 
 
 repentance in the Supper, 4. 
 
 17.14. 
 
 tl. e difiace of the place letteth 
 not the vfe of the Supper. 
 
 4.17-1°. 
 two inconveniences to bee 4- 
 uoided in the Supper. 4 17 f 
 the force of the Lords Supper. 
 
 4.17-5. 
 tl e Supremacie of the Pope, 
 
 4-7.3. 
 
 the fubtile poUicieof Sorce- 
 rers, 1.8.6. 
 
 the Synode ofT^icenc.^ 9.10. 
 of Cenfiantinople. 4 cp. ?. 
 prouinciall .4. 12.21. their 
 vfe.q.Q.l }. contradictions. 
 4.9. r 4. of breaking downe 
 images. 4.9.9. 
 
 T 
 
 7 At) ones. 4T2.23. 
 
 diuers l^nds of Temptation.-^. 
 20.46.ro Tempt God.4.13. 
 %.to be Teptedcfgod.3.2.4. 
 
 to Tempt of a rafbe %eale of 
 righteoufneffe. 4.1.6. 
 
 why the aide Te foment U cal- 
 led the minifierie of death. 
 2,11 J.ofbottJagc.i.i !.<?. 
 
 the difference between the 
 old Tefiament & the new. 
 2.11.1. to what ende they 
 differ. 2.1 r.13 . in the it the 
 truth./^.S.S. the figures of 
 the old Tcflamcnt. 2 1 r .4. 
 
 the old Tcflamcnt & the new 
 agree in three thinger. 1. 
 io.r. 
 
 the difference of both Tefia- 
 mentes ctnfifleth in fine 
 thingr, 2.1 1. r. 
 
 the Tefiimcniecf loue i* the 
 promife ofGod.%. 2.3 2. or- 
 dinarie worlds are Teflimo- 
 nies of the wfdome of god, 
 1.5.1. 
 
 the Teftimonie of the holie 
 ghofi excelleth all reafon. 
 
 1.7.4. 
 
 Thanl^giuing, 2. 1 8. 1 6. 
 
 thefacrifice ofThankjgiuing, 
 4.18.16. 
 
 two kinds of 'Theftes.i. 8. 45. 
 
 th e Th reatningt of Ged con- 
 ditional/. • 1.18.1. 
 
 Threatnings or comminutions. 
 l.f.ll.Threatnings.z 8.4. 
 
 the Traditions of the Thari- 
 fees, 4. 1 o. 16. the vices of 
 popiflj Traditicnt. 4 . 1 1 9 , 
 
 the Tram figuring of Chrift.q.. 
 
 !7-»7. 
 Tranfubf.Antiation. 4, 1 7 . 1 5 , 
 
 #.4.1 7- i°» 
 
THE 
 Trial! of the holieghofte. 3. 
 
 11.4- - 
 law full tribulation, 4.20 3 . the 
 
 end thereof. 3.9.1, 
 
 the Trinitie, 1 .1 3.1 . irAy *fc# 
 
 «awe Wrfi inuented. 1. 
 
 13.3. 
 *£* Triumph of Chrifi. 3 6.9. 
 Tribute mufi be p aid to prin- 
 ces, • 4.20.13. 
 TyrannieofBifhops. 4.1 16. 
 cruell Tyranny in the Church 
 
 4.t3.r. 
 a Tyrant who, 4.10.24. 
 
 why a T) rant mufi bee obeied 
 
 4.10.28. 
 
 V 
 
 Vaim glorie and confidence 
 plagues. 3. 14.16. 
 
 ybicjuitarif they -which will 
 haue the bodie ofchrifl e- 
 uerie where. 4.1 7.16. 
 
 Veniallfmnes* 3 .4. 28 . 
 
 the Vexation of the wicked. 3 . 
 
 ?.I2. 
 
 y ice ingrafted in vs natural- 
 lie. 2.1. ?. 
 
 Vifions. 1.6.2, 
 
 Viuification or quietening. 2. 
 16. j. what, 3.3 .$. 
 
 Vncleanncjfe forbidden. 2. 8. 
 41. 
 
 TABLE. 
 
 the forme of extreame Vn8i* 
 «».4.1 9.1 9.4 temporal! gift 
 giuento thejipo^les.^.ig, 
 19. the dignitie of the Vo- 
 pifh Vnclton. 4 19.10. 
 
 Vnderflandmg of man. 1 . 1 ? .7, 
 
 perfonall Vnion. 2.14.7. 
 
 Vnthankfulnejfe, 1.5,4. <#• 2. 
 
 */; e- y?gn fication of a Vow. 4. 
 J}. 1. which is law full. 4. 13. 
 2.?/;? vow of repentance.^. 
 13 .4 of Virginities 4 17. 
 aparticular vow 4. 13 . 6. 0/ 
 widdorfes.q.i^iS.thevow 
 ofleptha 4133 .fuperfiiti- 
 cw 1.4.1 i.j.ofleadingafin- 
 gle life. 4.13 .8 .a r*/£ f ©» 
 mu$ bee broken. $. 14 20. 
 */;* petitions whereunto 
 godyeldeth, do notalwaies 
 pleafe him. 3 .20. 1 7. 
 
 </;* f&)p offingle life. 4.1 3 . 17. 
 afpecia.ll gift. 4.13 17. 4 
 notable t'ertue. 2 8.42. 
 
 *fo voice of God #/<?* againft 
 figures, I.I 1 .2. 
 
 vv 
 
 Wane may Be law full. 4. 20, 
 
 II'. becaufe there is the 
 
 fame caufe cf making ip 
 
 now which was in former 
 
 timet 
 
THE T 
 times. 4.10.12,. 
 
 holy Water. 4.10.10 
 
 It were better for the VVic 
 J^ed neucr to bane becne 
 borne. i.y.^Jnw Godv/eth 
 their wotfy to fit forth his 
 glorie.i.xS.i.theirpunifh- 
 ment 2^.;i.thei.-tormets. 
 j«~ 5. 1 z. their refurreclion 
 accidental.^. z$ 9>th ey tri- 
 umph for a time 1.5/. why 
 they are to bee tcllcrated in 
 the church» 4 1 .7. 
 
 the punifhmcnt of the VVh- 
 kcd. 34.31. 
 
 the Vrtllof God the rule of 
 iuftice.3 . J. 3 3 . it is to be di- 
 flinguifhed frofinne. 118. 
 4. twofold. 1 . 1 7.2 . & 3 . 14. 
 1 6. & 3 .1445 . it is diftm- 
 guithedfrom thepromife.$ 
 2-3 .8. & 1.3 . 3 . it mufi bee 
 toyned with his power. 4.7. 
 t% . there is no contrarie 
 VyillinGod. 1.1 8.3. 
 
 ffo fT'/TZ c/ hw» //^ *9 an 
 horfe. 2,4-r. 
 
 */>* WmiUfliYxed vpofGod 
 
 1.16.7. 
 */.>* V^ord , /jow?* // xw rw<2^<» 
 flefh.z, 14. I.ffc von/* 0/ 
 God.1.16.1 .to be heard, z. 
 8. 18. beingprcached it bc- 
 gcttetb faitb.$.z.$ i.an ex- 
 
 ABLE. 
 
 *»/>/* e/jfo ttfyg AWAy 
 
 of the fame. 3.24.11 
 
 twoVyorldes'm man. 3, 19, 
 
 ordinarie Vt'orks of God. 1 . j. 
 IO. they are naturall tcjli- 
 monies of his diuine aife* 
 dome, i.f.1. extra rdtnary 
 I.J.6. eb* 1 ? lo.whtch are 
 fyirituall worses. 3 . 1 1 . 1 3 . 
 our good Yfforhfs. z. $.14, 
 they proceed from God. 3. 
 1^.3. the worses of men re- 
 generate. 3. 14.9 whether 
 they merit grace. l . 1 5.1 ,/ir 
 tehat caufe that is attribu- 
 ted to worses which is due 
 tograce.-$,i$ l.theyrefteft 
 nten.^ 10 4, nothing ofours 
 in worlds. 3 . 1 £.7. wo goorf- 
 «f^ without faith. 3.16.I. 
 /job» worses iuflife. 3.177. 
 eleciio is the caufe of good 
 worl^t.^.zz^Jhow weworkf 
 together &c. z.i. it.&z. 
 If. 17. why ncne of ths 
 worlds of wicked men are 
 good S.n.i.Works of 'hy- 
 pocrites 3.1 4.7. VYorke\ of 
 thefte(h.z.\$.&>4.\$.\i. 
 Vforhf t of fupcrerogation. 
 
 314.14. 
 to Worship leffe the to dofer* 
 uice, l.iuil. 
 
THE TABLE. 
 
 Aerrmhlnejn ofmanftan- mhifterie'. 4 ., 3<1 g 
 
 deth m the kpmledge of the fanes of true Wi ft dome 
 
 huowne vnworthmejfc. 4. i.i.i.diuinc tefimomes.i 
 
 ' 7 : 4a * ' " 5.i-™nr*limfedome. 
 
 rtydowes v$v.4.i4.i2. their 1.3.2, 
 
 FINIS. 
 
yW^/^*^^ ^T7'7'7 T^ w 
 
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