AN ABRIDGEMENT OF THE INSTITVTION OF CHRISTIAN RELIGION written by M. Ihon Caluin.

VVHEREIN BRIEFE AND sound aunsvveres to the obiections of the aduersaries are set dovvne.

By VVilliam Lawne minister of the word of God.

Faithfullie translated out of Latine into English by Christopher Fetherstone Minister of the word of God.

ANCHORA SPEI
1. PET. 3.15

Be alwayes readie to aunswere euerie one that demandeth a reason of the hope which is in you, with lenitie and reuerence.

Imprinted at Edinburgh by Thomas Vautrollier. 1585.

CVM PRIVILEGIO REGALI.

To the Christian Reader.

CHristian reader, it is a common pro­uerbe that manie handes make light vvorke. But I haue had experience in this vvorke, that many hands haue made long vvorke, or rather no vvorke. This booke at the first publishing thereof, for more expedition vvas deliuered to foure to be translated. In vvhose hands it hath lyen dispersed, partly done, partly vndone, for the space almost of these three yeares. VVherby the publishing therof hath ben hindred. At length I vvas requested to take in hand the trāslating of the vvhole vvorke, vvhich through Gods mercifull assistance I haue accomplished, going in truth through the vvhole vvorke, except that vvhich I my selfe before had done. vvhich I make knovvne (gentle Reader) not as hunting after praise, but to let thee vnderstād that I haue not published other mens doinges vnder mine ovvne name, but mine ovvne labours, as touching the [Page] translation. And for thy more ease in rea­ding this vvorke, and for the better vn­derstanding thereof, I thought good to note thus much, that vvhere in reading thou shalt find this marke (*) it directeth thee vnto the margēt, shevving vvhere thou maist read that more largely, vvhich is there brieflie noted. Againe vvhere thou shalt find, Obiect. it signifieth an ob­iection, vvhereby the matter in hande is contraried by the aduersarie, vvhere An. it signifieth an ansvver to the same obie­ction. VVhich thinges I thought good to note for thy greater ease. And thus besee­ching God to blesse thee in reading these my labours, I conclude.

Thy brother in Christ Christopher Fetherstone.
TO THE RIGHT VVOR­SHIPFVLL M. RICHARD MARTIN MAISTER OF HER Maiesties mints, and Alderman of the most famous citie of London, grace and peace.

THE institution of Christian religiō written by Iohn Caluin seemeth to me to chalenge to it selfe by good right (right worshipfull) that which being vttered by men most wise and of singular experience, is common almost in euery mans mouth, that good things must be repeated againe and againe. For seing that in things necessarie and profitable the same things are spoken againe & againe: or things ten times repea­ted do please, neither is that spoken & repeated too oft, which is neuer sufficientlie learned, vndoubtly all those which are studious of sound diuinitie, doe acknowledge long ago that the commodities of this writing are diuerse & manifold, not onlie to learne but also to teach: & not only to the sowing, watering & new digging, but also to gather in the fruit of the fild of the Church. And for these causes, when at such times as the haruest began to waxe white in France in times past, I was called backe from the course of phisicke which I had alredie ended, ad­dressing my self to the practise thereof, vnto the en­trance of diuinity, and to take vpon me the ministe­rie, I made choice of that worke especialy, next to the holy Bible, to be read & remembred by me. And [Page] as those which go into a garden bedect with infinit varietie of floures, are wont to make a nosegay of all those which either their sight or smell shall most al­lowe, that it may resemble and represent vnto thē the garden after they become out of it. So I feeling in that pleasant garden of diuinitie, wōderfull smels of heauenlie thinges, gathering out of euery section of the chapters, as from the knottes and borders of paradise such things as did best like me, haue framed this Abridgement, that it might neuer suffer so great pleasure to depart from mine eyes, minde, and re­mēbrance. And seing there be alwayes slaues of Sa­than readie, whereby he goeth about to corrupt the trueth with falshood, and so consequentlie to thrust her out of her place, & in her seat to set lying whose Father he is, I haue set downe most short answeres, which are set against the obiections of the aduersa­rie, wherby the Christian champion may know that the dartes which the enemies of christians do shake & bend against the most strōg fortresse of the truth it selfe are but blunt and britle: and that he may pro­ceede not only out of this treasure howse garnished with most precious gemmes, being more wealthy, to enrich those which are desirous of heauenly pearls, or out of this storehowse being better furnished to feede the flocke of Christ: but also as out of an Ar­morie, being better armed to discomfite all the ene­mies of the trueth with whome he shall meete, and to beate downe the Monsters of heresies. And seing that this my labour such as it is, seemed in the iudg­ment of some godly pastours neither to be misliked, ne yet to be vnprofitable, or vnworthy of the light, but that it might come abroad for common profit, I thought good not to be against it: especiallie seing fruites not to be repented of, may be hoped from [Page] thence without anie mans hinderance. But if anie man think that this litle gardē is cast in lesser knots and strayter alleyes then is meet, I let him not but that he may freelie, when he will, walk in the broad field at his pleasure. And wheras (Right worshipfull) I haue platted a garlād of the dignitie of your name for the head of this litle booke, that it might allure the readers to vewe and peruse the whole worke, these reasons did especially moue me: First because, I would haue this simple testimonie of my thankfull minde to be extant for that your vnwearied studie in bestowing benefites, which I haue often tryed. A­gaine seing that you will haue your gorgeous howse to stande open to all the godlie as a common Inne, seing that you make that authoritie which you haue gotten by vertue, more firme, by brideling the euill, by releeuing the oppressed, by exercysing iustice: & seing that your most louing wife, a most excellent woman, whose bountifulnesse manie do trie, of whose curtesie manie mo do speake, at whose godli­nesse all do wonder, is readie as it were at your el­bowe happelie to attempt so great thinges: finallie seing that your whole family doth breath out a smel of Christianitie: I say seing these thinges are so, if I seeke to this your Inne as to a refuge for my labours I seeme to ascribe that to my self, which is most pro­per to the thinge it selfe. Accept therefore I beseech you (Right worshipfull) this most assured pledge & token of a thankefull minde. God in rich with his most liberall hand both you and all yours with his gifts, and preserue you long in safety to the Church and common wealth. At London the 18 of Februa­rie. 1583.

Your worships most bounden WILLIAM LAWNE.

A GENERALL TA­BLE OF THE VVHOLE INSTITVTION OF CHRI­STIAN RELIGION, COM­prehending brieflie the prin­cipall poincts.

VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part.

  • True wise­dome is placed in the know­ing of God
    • 1. The Creatour, out of the first booke
      • That when we shall see that all things are created for our sakes.
      • That the giftes wherein we excell are not of our selues.
      • That the good thinges which we vse dayly do come downe from the heauen vnto vs.
      • And that we haue our being in God.
      • We may be brought as it were from the streames vnto the fountaine.
    • 2. The Redeemer, by the Sonne, wherein we must consider 2. Booke.
      • 1. The fall of man
        • 1. From that excellencie wherin he was created that he might be like to God.
        • 2. Vnto that most miserable estate, that he may be like the deuill.
      • 2. The restoring of man: the materiall cause whereof is Christ: wherin we must consider three thinges
        • 1. How it is gi­uen vnto men
          • 1 In the Lawe.
          • 2. In the Gospel.
        • 2. Howe it is receaued. 3 Booke.
          • 1. By the power of the holy Spirit.
          • 2. By faith, as by an hand.
        • 3. How God doth kepe vs in the societie of Christ, namely by go­uernement which is double 4. Booke.
          • 1. Eccle­siasticall.
          • 2. Ciuill.
    • [Page]The know­ledge of God the Creator is
      • Ingendred in vs natu­rallie Chap. 1.
        • 1. The end whereof ought to be Chap. 2.
          • The worship of God rightly ordered.
          • The reuerence of his name with Chap 3.
            • Feare
            • & Loue.
        • 2. But such seede is corrupted Chap. 4.
          • Through ignorance whence cometh super­stitious worship.
          • Through wickednesse whence commeth
            • Seruile feare.
            • Hatred of the godhead.
      • Gotten by some other meanes, namely by
        • 1. The whole frame of the world: which tea­cheth Chap. 6.
          • 1. Of what sort the
            • 1. Good­nesse
            • 2 Power
            • 3. Iustice
            • 4. Wisdom of God are
              • 1. In cre­ating
                • 1. Hea­uenlie things.
                • 2. Earth­ly things
              • 2 in pre­seruing the same by his admininistratiō which is
                • 1. Ordinarie.
                • 2. Extra­ordinary: wherein gods pro­uidence doeth more plainely appeare.
          • 2. What our neede is: that we may learne
            • 1. To repose our confi­dence in his
              • Goodnes
              • Power.
              • Proui­dence.
            • 2. To obey his cōman­dements
              • Willinglie, as sonnes.
              • Not resisting, as ser­uants.
            • 3. To runne vnto him in our ne­cessitie as vnto the fountaine of all good things.
            • 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands, and to thanke him for them.
        • 2. By the Scriptures. Chap. 6.
        • Reade the next Table vnder the letter A.
    • [Page]A God the Creator is also known by the Scriptures, wherin we must consi­der. Chap 6.
      • 1. Of what sort they are, to wit.
        • True as procee­ding from the ho­lie spirit of God which is proued. Chap. 78.
          • 1. By the testimonie of the holie Ghoste.
          • 2. By the efficacie thereof.
          • 3. By their antiquitie.
          • 4. By the truth of the prophesies.
          • 5. By the marueilous preseruation of the law.
          • 6. By the calling and writtings of the Apo­stles.
          • 7. By the consent of the Church.
          • 8. By the blood of manie Martyrs shed in testimonie thereof.
        • Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation. Chap. 9.10.11.12.
      • 2. What they teach, to wit, of what sort the nature of God is Chap. 13.
        • In it selfe
          • Infinite. Wherupon we conclude that. They erre who doe attribute vnto God a vi­sible shape as do the idola­ters.
          • Inuisible. Wherupon we conclude that. They erre who doe attribute vnto God a vi­sible shape as do the idola­ters.
          • Eternall. Wherupon we conclude that. They erre who doe attribute vnto God a vi­sible shape as do the idola­ters.
          • Omnipotent. Wherupon we conclude that. They erre who doe attribute vnto God a vi­sible shape as do the idola­ters.
        • Of one essēce which containeth in it selfe three persons, of Chap. 13.
          • 1. The Father.
          • 2. The Sonne.
          • 3. The holy Ghost.
    • In the Creatiō of
      • 1 Heauenlie things, as of Angels. Chap. 14.
        • Good: to the de­fence of the god­lie.
        • Euill: of Diuels, and they are suche, not by creation, but by corrupti­on. Chap. 14.
      • 2. Of earthly thinges as of man, whose Cha. 14.15
        • 1. Perfectiō is taught in his
          • Soule
          • Body.
        • 2. His fall is set down concerning which looke the table of the second booke.
    • In the Administration, reade the table following A.
  • [Page]A Gods admi­nistratiō or go­uern­ment is, C. 16.
    • Vniuersall
      • Whereby God doeth gouerne all creatures according to that proper­tie which he hath geuen to euerie one of them, when he created them.
    • Particular, which is considered in respect
      • 1. Of things
        • Hauing life
          • So that if anie man fall into the handes of robbers.
          • Or among wild beasts.
          • Or wandring through a wildernesse do find remedie for his thirst.
          • Or being tossed with waues do come into some hauen.
          • We must ascribe all these euents to God being
            • Prosperous.
            • Vnprospe­rous.
        • Without life
          • Which though they haue their property ge­uen them naturally: yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god
      • 2. Of time
        • Past: that we may know that all thinges come to passe through
          • Gods ap­pointment by working
            • 1. By meanes.
            • 2. Without means
            • 3. Against meanes.
          • The frutes; all thinges turne
            • 1. To the faith­full to good.
            • 2. To the vnfaith­full to euill.
        • To come
          • Whereunto appertaine mens deliberations.
          • Which teacheth vs that wee must vse lawfull meanes, (for that prouidence whereto we leane hath his meanes.)
      • The frutes, that wee may knowe assuredly Chap 17
        • 1. That god careth for
          • 1. All mankind.
          • 2. His Church chieflie.
        • 2. God doth
          • 1. Containe by his power All thinges.
          • 2. Gouerne by his becke All thinges.
          • 3. Moderate by his wisedome All thinges.
        • 3 That he hath power enough to do good be­cause
          • He hath in his power
            • Heauen
            • & Earth.
          • All creatures do obey his becke.
        • 4. That nothing cometh to passe by chaunce: but by the will of God which is double Chap. 17.
          • Hidden
            • Which we can not search out but wee adore the same reuerently.
          • Expressed in the
            • Lawe.
            • Gospell.
  • [Page]The knowledge of God the redeemer appeareth. Ch. 1.
    • 1. The fall of man wherein we must cōsider.
      • 1. What he oweth, and to the ende we may do this, let vs see. Chap 1.
        • 1. What he hath recea­ued.
          • 1. He was created after the image of God, beeing partaker of
            • Wisedome.
            • Iustice.
            • Innocencie.
            • Power.
          • 2. Therefore he did owe vnto God the perfect keeping of his cōman­demēts, bicause he was perfect in
            • Soule.
            • Body.
        • 2. How hee lost it. The causes are
          • 1. Nigh
            • 1. Sathan.
            • 2. The Serpent.
            • 3. The woman.
            • 4. The apple.
          • 2. Farre of
            • 1. Infidelitie.
            • 2. Ambition.
            • 3. Vnthankfulnesse.
            • 4. Stubbornnesse.
        • 3. The effects.
          • The image of God was blotted out & man became
            • 1. Vnfaithfull.
            • 2. Vnrighteous.
            • 3. Subiect to death
      • 2. What he is able to doe. Chap. 2.
        • 1. In soule Ch 3
          • 1. In vnderstanding
            • 1. In di­uine thīgs
              • 1. In godlines
                • 1. In the know­ledge of God. Hee is blin­der then moals.
                • 2. In the true worship of God. Hee is blin­der then moals.
              • In good works as in
                • 1. Inuenting them.
                • 2. In doing them.
            • 2. In hu­mane thīgs as in the Arts.
              • 1. Libe­rall. Nothing.
              • 2 Manu­all. Nothing.
          • 2. In will. Chap. 4.5.
            • 1. In heauenlie things. He willeth that onelie which is euill
            • 2. In earthlie things. He willeth that onelie which is euill
        • 2. In bodie
          • That foloweth the corrupt appetites of the soule
          • Through manie infirmities it is at length subiect to death.
        • Wherupon it foloweth that mā being lost must seeke redemptiō in Christ the Media­tor bicause
          • 1. The first adoption of the elect people Did depend vpon the grace of the Media­tor alwaies.
          • 2. The preseruation of the Church. Did depend vpon the grace of the Media­tor alwaies.
          • 3. The deliuerance of it in daunger. Did depend vpon the grace of the Media­tor alwaies.
          • 4. Restoring after scatte­ring abroad Did depend vpon the grace of the Media­tor alwaies.
          • 3. The hope of the godlie. The Lawe was giuen for that cause, that it might cause the mindes of men to wait vntill the com­ming of Christ which appea­reth by Chap. 7.
            • 1. The remembrance of the free couenant of­ten repeated.
            • 2. The ceremonies.
            • 3. The sacrifices.
            • 4. Washings.
            • 5. The end of adoption.
            • 6. The right of the priesthood.
    • 2 The materiall cause of redemption, concer­ning which, reade the next table.
  • [Page]Christ is the materi­all cause of our redem­ption in whom we must consi­der three thinges Chap. 7.
    • 1. Howe he is offered vnto men Lib. 2.
      • In the Law Chap 8.
        • 1. Ceremoniall
          • 1. The vse whereof was abro­gated.
          • 2. The effect is perpetuall.
        • 2 Iudiciall, whereof there are two parts
          • 1. The first which appertaineth vnto godlinesse, & belongeth to all men
          • 2. The other was proper to the Iewes, and is abolished.
        • 3. Morall whose vse is 3. fold:
          • The first sheweth our
            • 1. Weake­nesse Not that we may di­spaire. But haue recourse vnto Christ.
            • 2. Iniqui­tie Not that we may di­spaire. But haue recourse vnto Christ.
            • 3. Damna­tion Not that we may di­spaire. But haue recourse vnto Christ.
          • The second
            • 1. That those who are not moued with promi­ses:
            • 2 May be kept backe with feare of threate­ninges.
          • The thirde
            • 1. That we may knowe what the wil of God is.
            • 2. That we may thinke vpon it to obey it.
            • 3. That our minds may be confirmed there­unto.
            • 4. That wee may bee brought backe fr [...]m that which is slip­perie.
        • The summe is com­prehen­ded in a
          • Proheme wherein is noted
            • 1. The power of God, that he may bind the people with necessi­tie to obey.
            • 2 The promise of grace wherein he profes­seth that hee is the God of his Church.
            • 3. The benefit, wherin hee accuseth the Iewes of vnthank­fulnesse vnlesse they be answerable to his goodnesse.
          • In two Tables looke A.
      • In the Gospell Looke B.
    • 2. Howe he is receaued of men concerninge which reade C. out of the thirde booke.
    • 3. Howe God doeth retaine vs in the societie of Christ. Looke D. out of the fourth booke.
  • [Page]Ther be 2. Ta­bles of the Lawe Ch. 8.
    • The for­mer, which appertay­neth vnto the wor­ship of God, is contained in fower commandements
      • In the first comman­dement
        • God will excell alone amongst his people.
        • Therefore we owe vnto God alone
          • 1. Adoration.
          • 2. Hope.
          • 3. Inuocation.
          • 4. Thankesgiuing.
      • Of the se­cond com­maudemēt the
        • Ende is, that God will not haue his worship profaned with superstitious rites and ceremonies.
        • Partes 2.
          • 1. The first bri­dleth our li­bertie lest
            • We make God subiect to our senses.
            • Or represent him by a­nie shape
          • 2. The se­cod forbid­deth vs to worship a­nie images for religiōs sake there­fore he bringeth forth
            • 1. His power which he wil not suffer to be dimini­shed
            • 2. His emulation: because he can abide no partner.
            • 3. His vengeance, vpon the fourth generation.
            • 4. His mercie to the true worshippers.
      • The thirde comman­deth three thinges
        • 1. That that smell of his excellencie what­soeuer
          • Our mind conceiueth.
          • Our tong speaketh.
        • 2. That we do not rashly abuse
          • His holy word By
            • Ambition.
            • Couetousnesse.
          • His reuerent mysteries By
            • Ambition.
            • Couetousnesse.
        • 3. That we do not
          • Speake against His works but speak of them with the titles of
            • Wisedome
            • Power.
            • Iustice.
            • Good­nesse.
          • Slaunder His works but speak of them with the titles of
            • Wisedome
            • Power.
            • Iustice.
            • Good­nesse.
        • The name of God is profaned 3 manner of wayes
          • 1. By periarie.
          • 2. By superfluous oathes though true.
          • 3 If we put in Gods place Saincts or o­ther creatures
            • Liuing.
            • Without life.
      • Of the 4. comman­demēt the
        • Ende is, that being deade to our owne affections and workes we may thinke vpon the kingdome of God.
        • In it wee must consi­der three thinges
          • 1. The Spiritu­all rest
            • 1. Whereby the faith­full may kepe holy day from their own works.
            • 2. That God may work in them.
          • 2. That there may be a cer­taine day to
            • 1. Call vpon God.
            • 2. Heare the Lawe.
            • 3. To do the ceremo­nies.
          • 3. That seruants may haue rest from their labour.
    • The latter is declared in the Table following.
  • [Page]In the later table of the Law which contayneth the duties of loue, there are five com­mandemēts Chap. 8.
    • Of the fifth commaun­dement
      • The ende is
        • Because the obseruing of the order which God hath appointed doth please him.
        • The degrees of honour which he hath appointed are not to be broken.
      • Therefore wee are forbidden to diminish any which of the dignitie of superiours by
        • Contempt.
        • Contumacie.
        • Vnthankfulnesse.
      • And the partes of honour are
        • Reuerence.
        • Obedience.
        • Thankfulnesse.
    • Of the sixt the
      • Ende is
        • Because God hath knit together mankinde by a certaine vnitie.
        • The safety of all men is committed to euery man.
      • Violence is forbidden.
      • Good will is commaunded.
    • Of the se­uenth the
      • Ende is
        • Because Godloueth cleannesse, let vs auoid all vn­cleannesse.
      • Therefore he forbiddeth vs to commit fornica­tion
        • In minde.
        • In worde.
        • In worke.
    • Of the viij. the
      • Ende is
        • Because vnrighteousnesse is an abhomination vn­to God.
        • He will haue vs to geue euery man his owne.
      • Theft is committed either by
        • Violence.
        • Wicked deceipt.
        • Craftinesse.
        • Flattering &c.
    • Of the ix. the
      • Ende is
        • Because God who is truth hateth lying.
        • He commaundeth vs to speake truth without de­ceipt.
      • Therefore he forbid­deth that
        • We do not defame anie man with slaunders and false crimes.
        • Or to hinder anie man in his goods by lyes.
        • But in defending the truth let vs defende the integritie of the
          • Name Of euerie man
          • & Goods Of euerie man
    • Of the tēth the
      • Ende is this
        • Because God wil haue the whole soule to be pos­sessed with the affection of integritie.
        • He will haue vs to banish out of our mindes all desire that is contrarie to loue.
      • Therefore all desire which turneth to all other mans hinde­rance is forbidden.
  • [Page]B Christ is also offred vnto men in the Go­spell con­cerning which is declared Chap 9.
    • How with the old te­stament
      • 1. It agreeth which is in three thinges Chap. 10.
        • 1. Because there was the same hope of im­mortalitie.
        • 2. The same coue­nant placed
          • Not in mens workes.
          • But in Gods mercie.
        • 3. The same Mediatour of God and men Christ.
      • It disagre­eth in fiue thinges Chap. 10.
        • 1.
          • Because the heauenly inheritaunce was shewed vnder earthly things.
          • Nowe our mindes are straight way directed vnto it.
        • 2.
          • It did onely shewe a shape in figure of the truth being absent.
          • This sheweth the truth being present.
        • 3.
          • That by reason of the Law was the ministe­rie of damnation and death.
          • This of righteousnesse and life.
        • 4.
          • That of bondage, which may cause feare in the mindes.
          • This of libertie, which may lift them vp vn­to hope.
        • 5.
          • The word was only assigned vnto the nation of the Iewes.
          • It is now preached to all nations.
    • The sum of doctrine which is to teach
      • 1. What Christ is Chap. 12.
        • God: that he may geue vnto his
          • Righteousnesse.
          • Sanctification.
          • Redemption.
        • & Man: because he was about to pay mans debt.
      • 2. To what end he was sent to wit that hee might exe­cute the of­fice of a Chap. 15.
        • 1. pro­phet
          • 1 In foretelling things to come.
          • 2. In fulfilling the prophecies.
          • 3. In
            • Doing The will of his Father.
            • Teaching The will of his Father.
        • 2. King
          • 1. In go­uerning
            • The Church.
            • Euery member therof.
          • In defending his from euerie iniury of the aduersaries.
        • 3. Priest
          • 1. In offering his bodie for sinnes.
          • 2. In reconciling God vnto vs by his obedience.
          • 2. In making prayers continuallie for his.
      • 3 Howe he hath fulfil­led all the parts of our redemptiō Cha. 16.17.
        • 1. In dying for our sinnes.
        • 2. In rising for our iustification.
        • 3 In openinge vnto vs the heauens by his ascen­tion
        • 4. By sitting at the right hande of the Father
        • 5. Thence he shall come to iudge the
          • Liuing
          • & Dead.
  • [Page]Howe Christ is receiued
    • 1. By the power of the holy Ghost who ioyneth vs vnto Christ: Therfore is he called the spirit of
      • Sanctification
      • Adoption.
      • The earnest and seale of our saluation.
      • Water.
      • Oyle
      • A fountaine.
      • Fire.
    • 2. By faith as by an hande recea­uing salua­tion: whose Cha. 2.
      • Office which is
        • 1. Common is to sub­scribe vnto the truth of God
          • Howe often It speaketh.
          • Whatsoeuer It speaketh.
          • How soeuer It speaketh.
        • 2. Proper to respect in Christ, Gods
          • Will Into the cer­taintie wher­of the holie Ghost doth Illuminate our minds. Confirme our harts.
          • Mercie Into the cer­taintie wher­of the holie Ghost doth Illuminate our minds. Confirme our harts.
          • Promises of grace Into the cer­taintie wher­of the holie Ghost doth Illuminate our minds. Confirme our harts.
        • Thence is set the definition, that saith is a firme and cer­taine knowledge of Gods good will toward vs, which being grounded in the trueth of the free promise in Christ, is both reuealed to our mindes by the holie Ghost and sealed in our harts by him.
      • Effects are these
        • 1. Repentaunce which is double
          • 1. True, which con­sisteth vpō two partes
            • 1. Mortificatiō which procee­deth from
              • 1. Knowledge of sinne.
              • 2. The true fee­linge of the iudgement of God.
            • 2 Viuification whose frutes are
              • 1. Godlinesse to­ward God.
              • 2. Loue toward our neighbour
              • 3. Hope of eter­nall life.
              • 4. Holinesse of life.
          • 2. False and Papisticall whose parts are
            • 1. Contrition of heart for the ac­knowledging of sinne.
            • 2. Con­fession of the mouth
              • Priuate which is made
                • 1. To God alone.
                • 2. To the minister
                • 3 To a faithfull friend.
              • Publike
                • 1. Of the whole Church.
                • 2. Of one.
                • 3 Of many Before the Church
            • These two parts may be referred to true repentance.
            • 3. Satisfaction of the workes the fulfillinges whereof are
              • 1. Indulgēces in this world.
              • 2. Purgatory af­ter death.
            • These are set against the free for­geuenesse of sinnes:
        • 2. Christian life. Looke A.
        • 3. Iustification. Looke B.
        • 4. Prayer. Looke C.
  • [Page]A 2 Christian life wherof there are two partes
    • 1. Loue of righteousnesse, that we may be holy Chap. 6.
      • Because God is holie
      • Because we are ioyned vnto him, and are reckened among his people.
    • 2. That there be a rule appoynted vs, which may not suf­fer vs to erre in the studie of righteous­nesse that we may bee made like to Christ
      • There is a patterne thereof set before vs, the forme wherof we must expresse in our life in
        • Word.
        • and Deede.
      • Here unto are added the benefites of God, whereunto if we do not answer it shal be a point of great vnthank­fulnesse.
    • The summe of a Christiā life is the deniall of our selues, whereof there are fower endes
      • 1. That wee may consecrate our selues to God to be a liuely sacrifice.
      • 2. That we may seeke not the thinges that be our owne, but those which are
        • Gods.
        • Our Neigh­bours
      • 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8.
        • 1. Our weakenesse may the bet­ter appeare.
        • 2. That our patience may be tried.
        • 3. Our faultes may be corrected.
        • 4. That being humbled we may the m [...]re earnestly call vppon God.
        • 5. We may the more earnestly meditate vpon eternall life.
      • 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10.
        • 1. For ne­cessitie, wherein we must ob­serue fower things
          • 1 That we possesse all thīgs as possessing nothing.
          • 2 That we suffer
            • Penury patiētly
            • Abundance mo­deratly.
          • 2. That we know to
            • Haue enough.
            • To be hungry.
            • To want, pa­ciently.
          • 3
            • That we haue respect of our neighbour.
            • Because we must giue an accompt of our stewardship.
          • 4. That all thinges be an­swerable to our calling.
        • 2. For delecta­tion, that
          • We may haue the greater cause to prayse God his goodnesse.
  • [Page]3. Effect of faith is iu­stification: here consi­der Chap. 11.
    • What it is to be iusti­fied
      • Hee is iustified who by the iudgmēt of God is
        • Iudged lust.
        • & Accompted lust.
      • He is iustified by workes
        • Whose life is pure and free from re­prehension.
        • There was neuer any such.
      • He is iustified by faith
        • Who being excluded from the righte­ousnesse of works layeth hold vpon the righteousnesse of faith.
        • Such are the faithfull.
    • What fol­loweth thereupon Ch. 13.14.
      • Great consolation
        • Because in steed of a cruell iudge we haue a most gentle Father.
        • That being sanctified we may thinke vpō holinesse.
      • Christiā liber­tie: which con­sisteth in three thinges Chap. 19.
        • 1. That the consciences of the faithfull may lift vp them selues aboue the Law, and for­get the righteousnesse of the Lawe.
        • 2. That their consciences being free from the yoke of the Lawe, they may willingly obey the will of God.
        • 3. That they may not be holden with any re­ligion of indifferent things before God.
        • Yet we must take heede of two inconueni­ences
          • That we do not abuse the giftes of God to our lust
          • That we auoyde offence which is double
            • Giuen.
            • Taken.
  • [Page]C Prayer is the fourth effect wherin we must consider & marke the Chap. 20.
    • Fine fruits
      • The first
        • Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to
          • Seeke Him.
          • Loue Him.
          • and Wor­ship Him.
      • Seconde
        • No euill concupiscence or desire maye come in­to our heart, whereof we are ashamed to make God a witnesse.
      • Thirde
        • That we may receaue Gods gifts with thankesgi­uing.
      • Fourth
        • That hauing gotten a gift wee may the more ear­nestly thinke vpon his goodnesse.
      • Fifte
        • That the vse may con­firme vnto vs the
          • Goodnesse Of God.
          • Prouidence Of God.
          • Trueth Of God.
    • 4. Lawes
      • The first
        • That wee be so framed as those who enter in to speak vnto God: therefore let
          • 1. Our hands be be lift vp.
          • 2 Our hart be moued.
          • 3 Let vs perseuere.
      • The second is that
        • We feele our necessitie.
      • The thirde
        • That wee dispoyle our selues of all thinking vp­pon our owne glorie, giuing God the glorie wholy.
      • The fourth
        • Lyinge prostrate let vs en­corage our selues with a sure hope to obtaine, hauing
          • 1. The comman­dement.
          • 2. The Promise.
    • They erre who call v­pō Saincts:
      • 1. Bicause the Scripture tea­cheth that we must call vpon God alone
        • 1. Who alone knoweth what things we need.
        • 2. He will be present: because he hath promised.
        • 3. He is able: because he is om­nipotent.
      • 2. Because he will be called vppon by faith which leaneth to the word alone.
      • 3. Because faith is corrupt if it depart from the word: in calling vpon Sainctes
        • No word therefore no faith.
        • No promise.
        • They can neither
          • Heare
          • nor Help.
    • The summe is contained in two tables. Concerning which looke the next Table vnder C.
  • [Page]C The summe of prai­er, is cō ­prehended. Cha. 20.
    • In a Pro­heme wherin appereth
      • 1. The goodnes of god, bicause he is our father wherupon fol­loweth.
        • 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth.
          • Pouertie:
          • or Crueltie.
        • 2. Our sins shall not hinder vs from crauing mer­cie of God humbly.
        • 3. Wee must one loue an other like deare brethren.
      • 2. The power of God: be­cause he is in heauē whence we gather.
        • 1. That God is spread abroad through all thinges. Therefore when wee seeke him: let vs be lifted vp aboue the sense of our bodie and soule.
        • 2. That he is free from all.
          • Corruption.
          • Alteration.
        • 3. That hee comprehendeth and gouerneth the whole world by his power.
    • In two tables.
      • The for­mer is ap­pointed wholie for the glorie of God and it contai­neth three petitions
        • The first requireth that the
          • Name of God that is his.
            • Power.
            • Goodnesse.
            • Wisedome.
            • Righteousnesse.
            • Truth.
          • May be sanctifi­ed, that is, that
            • Men may not without great reue­rence neither
              • Speake Of God.
              • nor Think Of God.
        • Of the se­cond pe­tition.
          • The end is that God.
            • 1. May amende with the power of his spirite all the wicked lusts of the flesh.
            • 2. May frame all our sen­ses vnto the obedience of his gouernment.
            • 3. May defend his childrē & bring to nought the endeuours of the wic­ked.
          • The vse
            • 1. It draweth vs from the corruptions of the world
            • 2. It kindleth a desire to mortifie the flesh.
            • 3. It teacheth vs to beare the crosse.
        • The third entrea­teth.
          • Not of the secrete will of god: But of that which is reuealed in the scrip­tures: whereunto answereth willing obedience.
      • The latter concerning which, looke the table following vnder the letter A.
  • [Page]A The latter Table of praier con­tayneth 3 petitions whiche re­spect vs & our neigh­bour. Chap. 20.
    • The first petition.
      • Craueth all things which the vse of the bodie, needeth vnder the elements of this world.
      • We commit our selues vnto God and com­mend our selues to his prouidence, that he may
        • Feede vs.
        • Cherish vs.
        • Keepe vs.
    • In the se­cond.
      • Wee aske (as in that which followeth) those things which serue for the spirituall life.
      • Remission taketh away satisfaction.
      • Let vs forgiue being hurt in
        • Worde.
        • in Deed.
    • In the third.
      • We craue that wee may be furnished with weapons, and defen­ded, that we may get the victorie.
      • Temptati­ons differ. in
        • Cause. For
          • God. Doe Tempt.
          • Satan. Doe Tempt.
          • the world. Doe Tempt.
          • The flesh. Doe Tempt.
        • Matter.
          • Vppon the right hande, in respect of
            • Riches.
            • Honour.
            • Beautie, &c.
          • On the left in respecte of
            • Pouertie.
            • Contempt.
            • Affliction.
        • In the end.
          • For GOD tempteth his for their good.
          • Sathan, the fleshe, the worlde vnto euill.
  • These ef­fectes of faith doe lead vs vn­to the cer­taintie.
    • 1 Of ele­ctiō: whose Chap. 21.
    • 2. Of rising againe.
      • Cause.
        • Efficient, is the meere liberalitie of God, that we may
          • Giue thankes.
          • Be humbled.
        • Finall: that beeing sure of saluation, because wee are in the hande of God wee may glorifie him.
      • Effects are some times of Ch. 22.23.
        • An whole.
          • Countrie. and that
            • In louing some.
            • In reiecting others.
          • House. and that
            • In louing some.
            • In reiecting others.
        • Of one: be­cause whom Chap 24.
          • 1 He knew before.
          • 2. Called.
          • 3. Iustified.
          • 4 That hee may at length glorifie them.
            • 1. By the preachinge of the word
            • 2. By the lightning of the holie ghost.
      • 1. Because wee can by no other meanes be glorified
      • 2. Because Christ rose in our flesh.
      • 3. Because God is almightie.
  • [Page]D God doeth hold vs in the society of Christe, namelie by administra­tion or go­uernmente Chap. 1.
    • 1. Ecclesi­asticall wherein are consi­dered.
    • 2. Ciuill concerning which look ** Chap. 20.
      • 1. Which is the church. Chap. 12.
        • 1. Inuisible and Catholike, which is a Commu­nion of Saints.
        • 2. Visible and particular, wherein is saluation.
        • Which is knowen.
          • 1. By the pure preaching of the word.
          • 2 By the lawefull administration of the Sacraments, concerning which looke B. Chap 14.
      • 2. How it is gouerned, where con­sider. Chap 3.4.
        • 1. Who beare rule.
          • Not Angels,
          • But men where­in
            • 1. God sheweth vnto vs his great f [...]uour
            • 2. We haue a verie good exercise vn­to
              • 1. Hu­mility.
              • 2 O­bedi­ence.
            • 3. A verie good bond to loue one another.
        • 2. Of what sort they be
          • 1. Prophets.
          • 2 Apostles.
          • 3. Euangelists.
          • 4. Pastors.
          • 5. Doctors.
        • 3. What their calling is
          • 1. Internall when he that is called doth only seeke.
            • The glorie of God.
            • The edifiyng of the Church.
          • 2. Exter­nall wherin mark foure thīgs
            • 1. What maner persons are to be chosen
              • 1. Of good behauiour.
              • 2. Of sounde doctrine.
            • 2. How they ar to be chosen, to wit
              • 1. Fasting.
              • 2. Praier.
            • 3 By whom they be chosen.
              • 1. Imme­diat: by God.
                • Proph.
                • Apost.
              • 2 Medi­at the word being our guide by the
                • 1. Bi­shop.
                • 2. El­ders.
                • 3. Peo­ple
            • 4. by what rite.
              • 1. By laying on of hāds
              • the vses are 3.
                • 1. That the dig­nitie of the mi­nister may bee comended.
                • 2 That he may know that he is cōsecra. to god.
                • 3 That hee may beleeue that hee sh [...]ll not want the holie ghoste.
      • 3. What power it hath Looke. A.
        • 4. Their office.
          • 1 To preach the word
          • 2. To minister the sacramēts.
          • 3. To execute Discipline.
        • The state of the olde church was diuid. into Chap. 5.
          • 1 Bishops.
          • 2. Elders.
          • 3. Deacons who diuided the goods.
            • 1. To the Bishop.
            • 2 To the Cleargie.
            • 3. To the Poore.
            • 4. To repaire the Churches.
  • [Page]The power of the Church is considered in respect.
    • 1. Of Do­ctrine Ch. 9
      • 1. Touching the deliuerie of the opinions of faith.
        • 1. That none bee deliuered without the worde of God.
        • 2. That all be referred vnto the
          • Glorie of God
          • The edifiyng of the churche.
      • 2. Touching the expounding of them.
    • 2. Of ma­king of lawes C. 10.
      • 1. In commandements which ought necessarilie to bee kept.
        • Diuine. That they bee agreeable to the word.
        • Humane. That they bee agreeable to the word.
      • 2. In precepts indifferent wherein marke
        • 1. What things are to be followed.
          • Haue respect of circum­stance.-
            • Places.
            • Persons
            • Times.
          • Let
            • Order be kept.
            • Comelines be kept.
        • 2. What things be to bee fled: least in steed of the true wor­ship of God they be exhibi­ted, such are popish constituti­ons.
          • 1. Are accounted for the true worship of God.
          • 2. Doe bind the conscience with precise necessitie.
          • 3. Do make the word of God to be of none effect.
          • 4. Are vnprofitable and foolishe.
          • 5. Doe oppresse the consciences with multitude.
          • 6. Doe beare a shewe of the boa­sting of Stage plaiers.
          • 7. Are accounted as propitiatorie sacrifices.
          • 8. Are turned to gaine.
    • 3. Of the Iuris­dicti­on. C. 11.
      • 1. Proper to the cleargie of which it was intreated in the Synodes. Chap. 12.
        • Prouinciall.
        • Generall.
      • 2. Common to the cleargie and the people whose.
        • End is double.
          • 1. That offences may be preuented.
          • 2. That an offence begun may bee a­bolished.
        • The pra­ctice consi­steth in
          • Admoniti­ons.
            • 1. Priuate
            • 2. Publike.
          • Excōmunication: whose ends are three
            • 1. That the name of the Church be not euill spoken of.
            • 2. That the good be not corrupt through the cōpanie of the euill
            • 3. That through shame they may begin to repent.
        • Furthermore facts are commended in respect of the time, Looke. A.
  • [Page]A Further­more in re­spect of the times.
    • Facts are comman­ded where­in we must consider. Chap. 12.
      • 1. The ende thereof.
        • 1. Thar the flesh may be tamed.
        • 2. That we may be the more apt to pray.
        • 3. That it may be a testimonie of humilitie and o­bedience.
      • 2. Wherein it cōsisteth namelie, in
        • 1. Time. Of meates.
        • 2. Qualitie. Of meates.
        • 3. Quantitie. Of meates.
      • 3. What things are to be auoi­ded.
        • 1. That wee do not rent our garments, and not our heartes as hypocrites.
        • 2. That we doe not thinke it to be done for a meri­torious worke.
        • 3. That it be not more streightlie required as neces­sarie to saluation.
    • Vowes are made wherin must bee considered Chap. 13.
      • 1. To whom the vow is made, namelie, to God, whereupon fo­loweth that wee must assay nothing without the worde, whereby wee are taught what,
        • Pleaseth. God.
        • Displeaseth. God.
      • 2. Who voweth, namelie, mā. Therfore we must take heed
        • 1. That we neglect not our liber­tie.
        • 2. That wee promise not that which
          • Passeth our strength.
          • Is contraie to calling.
      • 3. What vowe wee must haue respect of the time.
        • 1. Past: as is the vow of
          • 1. Thanksgiuing.
          • 2. Repentance.
        • 2. To come.
          • 1. That wee may bee more wa­rie hereafter.
          • 2. That we with pricks be pricked forward to our dutie.
      • Heereby appeareth what maner vowes the vowes of the Papists bee.
  • [Page]B In exposi­tion of the Sacramets wee must consider Chap 14.
    • 1. What a Sacrament is.
      • 1. To wit, an outward signe, whereby God doth seale vnto our consciences, the promises of his good will towarde vs, to vp­hold the imbecilitie of our faith.
      • 2. On the other side, wee doe testifie our godlinesse towardes him.
    • 2. What thinges bee necessarie in a Sacra­ment.
      • 1. The signe.
      • 2. The thing signified.
      • 3. The promise.
      • 4. The generall participation.
      • Therefore laying on of hands is not reckoned amongst the Sa­craments.
    • 3. Howe manie ther be.
      • 1. Baptism whose. Chap. 13.
        • 1. Signe is water.
        • 2. Thing signified, is the blood of Christ.
        • Promise is eternall life.
        • 4 Par­ta­kers are
          • 1. Men growen, after confession of faith.
          • 2. In­fants. Cha. 16
            • 1. Because baptisme did suc­ceed Cir­cumcision for the
              • 1. Mysterie. are all one.
              • 2. Promises. are all one.
              • 3. Vse, are all one.
              • 4 Efficacie. are all one.
            • 2. Remission of sinns pertaineth vnto them: therfore the signe also.
        • 5 End is double.
          • The first that it may serue for our faith toward God.
            • 1. Because it is a sign of our wa­shing by the blood of Christ.
            • 2 Of the
              • Mortificatiō Of our flesh in Christ.
              • Regeneratiō Of our flesh in Christ.
            • 3. Being ioyned to Christe wee beleue that we shall be.
              • 1. Partakers of all his good things
              • 2. There shall be no condemna­tion to vs.
          • The se­cond that it may serue for confes­sion to­warde oure neigh­bour: because
            • 1 It is a token that we would bee reckoned amongest the people of God.
            • 2. Wee testifie that wee con­fesse Christe his religion to­geather wyth all Christi­ans.
            • 3. That all our thinges may shewe foorth the praise of God.
  • [Page]A The Sup­per. Chap. 17.
    • 1. What.
      • It is a spirituall banquet, whereby wee are preserued in that life, whereinto God hath begotten vs by his word.
    • 2. The end that
      • 1. It may serue to confirme our faith toward God
      • 2. For our confession before men.
      • 3. For exhortation vnto loue.
    • 3. We must beware.
      • 1. Least in extenuating the signes, wee put them too much from their mysteries, whereunto after a sort they are knit.
      • 2. Least that in exhorting the same immoderatelie, wee seeme to darken the mysteries themselues.
    • 4. The parts thereof.
      • 1. The spiritu­all truth wher­in we must consider.
        • 1. The signification in the promises.
        • 2. The matter, Christ by his
          • 1. Death.
          • 2. Resurrection.
        • 3. The effectes.
          • 1. Redemption.
          • 2. Iustification.
      • 2. The visible signes.
        • 1. Bread.
        • 2. Wine.
    • The Masse is contrary to the sup­per. Chap. 18.
      • 1. Because it blasphemeth Christ.
      • 2. It burieth the crosse.
      • 3. It causeth his death to be forgotten.
      • 4. It taketh away the frutes thereof.
      • 5. It weakeneth the Sacramentes, wherein the memoriall of his death is left.
    • And these are falslie counnted Sacramēts. Chap. 17.
      • 1. Confirma­tion.
      • 2, Repentāce
      • 3. Extreame vnction.
      • 4. Orders.
      • 5. Matrimo­nie.
        • 1. Lesser of
          • 1. Clarkes.
          • 2. Dorekeepers.
          • 3. Readers.
          • 4. Acoluthes.
          • 5. Exorcists.
        • 2. Greater, of
          • 1. Pristees.
          • 2. Deacons.
          • 3. Subdeacons.
  • [Page]Ciuill ad­ministrati­on doth appertaine to the ex­ternall iustice of manners wherein are to be considered Chap. 20.
    • 1. The ma­gistrate in whom wee must ob­serue.
      • 1. Who he is
        • The Vicegerēt of God: Ther­fore he is so cal­led.
        • The father of the countrie: Ther­fore he is so cal­led.
        • The keeper of the lawe: Ther­fore he is so cal­led.
        • The minister of iustice: Ther­fore he is so cal­led.
        • The foster fa­ther of the church: Ther­fore he is so cal­led.
          • 1. That hee might be stir­red vp to his duty, and that he may shewe before men.
            • Integri­tie.
            • Wise­dome.
            • Continen­cie.
            • Innocen­cie.
            • Prudence.
          • 2. That with singular comfort of his office he might ease the difficulties of the same.
      • 2. How manie kindes.
        • 1. Monarchicall.
        • 2. Aristocraticall.
        • 3. Democraticall.
      • 3. What is his office.
        • 1. That he may heale and not wound.
        • 2. That he keepe humanitie
        • 3. That he may represent the image of God.
    • 2. The lawes wherein thou shalt obserue.
      • 1. The constitution in respect
        • Of God.
        • Of men
      • 2. Equitie in respect of circumstances.
        • Of times.
        • Of places.
        • Of nations.
    • 3. The peo­ple, who oweth to the Magi­strate.
      • 1. Reuerence, as to the messenger of God, and that with a minde.
        • Sincere.
        • Not compel­led.
      • 2. Obedi­ence.
        • Whether wee must obey his word.
        • Pay tribute.
        • Or sustaine the publike.
          • Offices.
          • Punishments.
      • 3. Loue whereby he may commend their prosperitie to God by Praier.

AN ABRIDGEMENT OF THE INSTITVTI­ON OF CHRISTIAN RE­LIGION WRITTEN BY IOHN CALVIN.

Of the knowledge of God the Creator.

CHAP. I. That the knowledge of God, and of our selues, are things ioyned togeather, and how they be lincked togeather.

THE whole summe of our wisdome cō ­sisteth in two parts: 1 The partes of true wisedome. in the knowledge of GOD, and of our selues. But foras­muche as they bee knit togeather with many bands, it can­not easilie bee dis­cerned whether of these two is former: forasmuch as no man can beholde himselfe, but he [Page 2] must turne his senses vnto the beholding of God, in whom he liueth and moueth Act. 17.28.. For it is a plaine 1 case that those giftes wherewith we are furnished, are not of our selues: The effectes of the knowledge of our selues. yea, that euen that which we are, is nothing els but a subsisting in one God. Se­condlie, 2 we are brought from those good thinges, which distill downe vnto vs, from heauen by drops, as from the streames vnto the springs head. Wher­by it commeth to passe, that by our want and pouer­tie doth better appeare that infinite plentie of good things which is in God.

The effects of the knowledge of God.2 Again, it is euident that man doth neuer come to the perfect knowledge of him selfe, vnlesse hee haue first beheld the face of God, & so come down frō beholding the same, to view himself. For (such is our naturall pride) we do alwaies seem to our selues righteous and holie, Naturall pride. vnlesse we be conuict with ma­nifest arguments of our vnrighteousnes and impu­ritie. And we are not conuict if we doe onlie looke into our selues, The true rule of the know­ledge of our selues. and not into the Lorde also, who is the only rule whereby the iudgement must be tried. Therefore if we begin once to thinke vpon God, & to weigh with our selues what a one he is, and how exact the perfection of his righteousnes, wisedome, and power is, according to the rule wherof we must be fashioned: that which was before in vs delight­some vnder a false pretence of righteousnesse, shall foorthwith waxe vile as most great iniquitie.

Effectes of the presence of God.3 Hence issued that horror & amazednes wher­with holy men were taken, so often as they percei­ued the presence of God. Heereof proceeded these speeches, we shal die, because the Lord hath appea­red to vs. Iud. 13.22. Ios. 6.5. Iob. 9, 4.* Therfore also the historie of Iob doth alwaies draw a most firme argument from the dis­criptiō of the wisdome, power, & puritie of God to [Page 3] throw down men with the conscience of their own foolishnesse, imbecillitie, and vncleannesse. Gen. 28.27. Abra­ham doth the better knowe and acknowledge him­selfe to be earth and dust, the nigher he draweth to behold the glorie of God. Notwithstanding howso­euer the knowledge of God and of our selues are knit togeather with a mutuall knot, yet the order of right teaching doth require, that we intreat first of the knowledge of God, and that then wee come to handle the knowledge of our selues.

CHAP. II. VVhat it is to knowe God, and to what ende the know­ledge of him doth tend.

1 AND nowe I meane the knowledge of God 1 wherby we do not onlie cōceaue that there 2 3 is some God: God is not pro­perly knowen where there is no religion. What godli­nes is. but also we learne & vnderstand that which is behoofull for vs to know concerning him: which is profitable for his glorie: and finallie which is expedient. For to speake properly, we cannot say that God is knowen, where there is no religion nor godlinesse. The feeling of the powers of God is vn­to vs a fit scholemaster to teach vs godlines, whence religion doeth spring. And I call godlinesse a reue­rence conioyned with the loue of God, whiche the knowledge of his benefites doth worke. Further­more, 1 we doe so know God, not onlie because as he hath once created this world, so by his infinite po­wer he sustaineth it, by his wisedome he gouerneth it, by his goodnesse he preserueth it, he ruleth man­kinde, especiallie by his iustice and iudgement, hee 2 suffereth him by his mercy, Causes of in­uocation. he defendeth him by his aide: but because there shall no where be found any drop either of wisedome, or light, or sincere truth, 1 [Page 4] which doth not come from him, and whereof he is not the cause: that we may looke for, & also beg at his handes all thinges: and acknowledge with thanksgiuing that wee haue receaued them at his handes.

Curious men.2 Therefore they toy in cold speculations, who are determined to stand about this question, what God is? Seeing that it is more behoofull for vs to knowe what a one he is, and what is agreeable to his nature. For to what purpose is it to confesse with Epicurus, Epicurus his iudgement of God, that there is some God, who casting off all care of the world doth only delight himself in idle­nesse? Finallie, what doth it helpe to knowe such a God, with whom we may haue nothing to doe? Yea 1 rather the knowledge of him ought to serue to this ende: first, that it may teach vs to feare and reue­rence 2 him: Secondlie, that we may consecrate our selues to God, The end of the knowledge of God. What true re­ligion is. Effects of god­lie feare. hauing the same for our guide and schoolemistres: Loe what pure and true religion is, to wit, faith ioyned with the true feare of God: so that fear may containe in it both a voluntarie reue­rence, and also carrie with it a lawfull worship, such as is prescribed in the lawe. And this is the more di­ligentlie 1 to be noted, because all men one with an 2 other doe worshippe God, but verie fewe do reue­rence him, To worship & to reuerence differ. whiles there is euerie where great osten­tation in ceremonies: but the sinceritie of the heart is rare.

The know­ledge of God is naturally in­graffed in vs.3 Surelie those which iudge vprightlie will al­waies hold this for certaine, that there is some fee­ling of the Godhead ingrauen in the mindes of men, which can neuer be blotted out. Yea, that e­uen this perswasion is in all men naturallie, that there is some God, and that this is throughlie fa­stened as it were in the verie marowe, witnesseth [Page 5] euidentlie the stubbornnesse of the wicked, Atheists. who though they struggle neuer so muche, yet can they not winde themselues out of the feare of God. Al­though Diagoras and such like doe make a mocke of all that which hath beene beleeued throughout all ages concerning religion: Diagoras. although Dionysius do scoffe at the celestiall iudgement: yet this laughter is but from the teeth forwarde: because the worme of conscience doth inwardly bite those, being worse then all hot fearing yrons.

CHAP. III. That the knowledge of God is naturallie plan­ted in mens mindes.

1 SVRELIE if anie where the ignoraunce of God be sought for, wee can no where haue a more apparaunt example thereof, then among the blockishest people, and such are farthest from humanitie. Cicero de natu­ra Deorum. But there is no nation so barbarous (as euen the verie Heathen man saith) no countrie so sauage, which haue not this perswasion remai­ning in them, that there is a God. And euen those who in other partes of their life seeme to differ but a verie litttle from beastes, doe yet notwithstan­ding continuallie retaine some seede of religion. Idolatrie natu­rall. I­dolatrie is an ample testimonie of this conceite. 2 Because man hadde rather worshippe stockes and stones then that hee will be thought to haue no God.

2 Ob. Religion was inuented by the subtiltie and crafte of a fewe men, that by this pollicie they myght keepe the simple people in their duetie: whereas notwithstanding those whiche [Page 6] were to others authours of the worship of God, did beleeue nothing lesse then that there was a God.

Naturall wise­dome. An. I graunt indeed that craftie men did inuent and deuise many things in religion, that they might thereby breed a reuerence in the common sort, and also make them afraide, that they might haue their mindes more obedient. But they could neuer haue brought that to passe, vnlesse mens mindes had first been possessed with that constaunt perswasion con­cerning God: Whence incli­nation to reli­gion doth come. whence as from seede springeth all inclination to religion.

Ob. Manie denie that there is any God.

Atheists. An Maugre their heads they do now and then feeele that wherof they are desirous to be ignorant. No man did more boldlie contemne God than Ca­ligula: Caligula. and yet no man was taken with greater feare when any token of Gods wrath was shewed: he did quake for feare of God inwardlie, whom outwardly he studied to despice.

CHAP. IIII. That the same knowledge is either choked, or els cor­rupted partlie through ignorance, and partly tho­row malice.

1 AND as experience doth witnes that there is some seed of religion sowen in all men: so there can scarse one be found among an hundred, 1 which hauing conceaued the same in his heart doth cherishe it, Superstitious ignorance. neither is there any founde in whom it waxeth ripe: so far off is it that the frute appeareth 1 in due time. Furthermore, whether some doe vanish 2 away their superstitions: or other some doe of [Page 7] set purpose malitiouslie reuolt from God: yet al do degenerate from the true knowledge of him. Wher­by it commeth to passe that ther remaineth no true godlinesse in the worlde.

2 Ob. Dauid witnesseth that manie do thinke in their heart, that there is no God. Psal. 14 3.*

An. That is restrained vnto those wicked and foolish ones, Good intent. who hauing choked the light of nature do of set purpose make blind themselues that in see­ing they may not see.

3 Ob. Any light studie of religion howe prepo­sterous soeuer it be, is sufficient to saluation. The true rule of religion.

An True religion must be framed according to the will of God, as by a perpetuall rule. Therfore su­perstitious mē do worship their own dotings, Gal. 4.8. which set vp to God newlie inuented worshippings. Such the Apostle saide did serue those which were no Gods: Eph. 2.12. & in another place, that they were without God. Eph. 2.12. For there is no true religion but that which is conioyned with the truth. 2

4 There is also another offence, that they ney­ther haue anie respect to God, but against their willes: neither doe they drawe neere to him, vntill they be drawn, being vnwilling and hanging backe: neyther haue they euen then anie voluntarie feare, Feare is dou­ble. which floweth from the reuerence of the Maiestie of God: but onely a seruile and constrained feare, which the iudgement of God wringeth out of thē: which because they cannot escape, they quake for feare thereof, yet so that they doe also loth and ab­horre it. That seede remaineth in deed, A similitude. which can by no meanes bee plucked vp by the roores, to wit, that there is some Godhead: but yet it is so cor­rupt that it bringeth foorth none but most badde fruites of it selfe.

CHAP. V. That the knowledge of God doth shine in the making of this worlde, and in the continuall gouerning thereof.

The ende of mans life.1 MOREOVER because the last end of blessed life consisteth in the knowledge of God, 1 least the entrance vnto happinesse shoulde be shut 2 before and against any man, he hath not only plan­ted in mens minds that seed of religion, but he hath also so reuealed himself in the whole workmanship of the worlde, and offereth and sheweth himselfe so openlie euerie day, that they cannot open their eies, but they shall be inforced to behold him. Ther­fore the Prophet crieth out, that he is clothed with the light as with a garment. Psal. 104.2. And the Apostle cal­leth the ages of the world the spectacles of inuisible 1 things. Heb. 11.3:

Ordinarie workes are naturall testi­monies of the wisedome of God.2 Furthermore there be infinit proofes both in heauen and also in earth which do testifie the won­derfull wisedome of God: not only those which are more hidden, for obseruing wherof, Astrologie, Phi­sicke, and all natural Philosophie are appointed, but 1 also such as euerie most ignorant idiot may see, so 2 that the eies cannot be opened, but they shalbe in­forced to be witnesses therof, and they must needes breake out into the admiration of him which hath made these things.

3 For which reason Paul, after that hee had de­clared that God may be founde by groping, euen of those which are blinde, addeth foorthwith, that hee is not far to be sought: because all men do feele vn­doubtedlie within themselues the heauenlie grace wherewith they are quickned. Act. 17 27.

Vnthankfulnes of men.4 And heere is discouered the filthie vnthanke­fulnesse of men, which while they haue within them [Page 9] a noble shop furnished with innumerable works of God, A similitude. and also a warehouse stuffed with inestimable plentie of riches, do so much the more swel & are on y e other side puffed vp with pride: yea the earth doth beare at this day many monstrous spirites, which doubt not, ne sticke to corrupt all the seede of the godhead which is sowen in mās nature, to suppresse the name of god, & to put nature in his sted: What nature is A godlie medi­tation from the creatures to the creator. wheras rather nature is an order prescribed by God. There­fore in matters of so great weight, & whereto singu­lar reuerence is due, to inwrap God confusedly with the inferior course of his works is hurtful & wicked.

5 Therefore let vs remember so often as euery one of vs doth consider his owne nature, that there is one God, who doth so gouerne all natures, that he will haue vs to haue respect to him, and that our faith be directed toward him, and that we worship and call vpon him: because nothing is more disor­dered then to enioy such excellent giftes which sa­uour of diuine nature in vs, and to neglect the au­thor which doth geue vs the same freely.

Quest. But for what cause was God moued, both to create all these things once, and with what cause is he moued to preserue the same now?

An. His onely goodnesse both was and is the cause, The goodnes of God the on­lie cause of the creation. which ought to be sufficiēt to allure vs to loue him: forasmuch as there is no creature, vpon which his mercie is not poured out Psal. 145.9..

6 Also in the secōd sort of his works, which hap­pen 2 beside the ordinary course of nature, Extraordinary workes. there ap­peare as euident argumentes of his powers. For in gouerning the societie of men he doth so temper his prouidence, that although he be infinite wayes bountifull and beneficiall toward men: Mercy. yet notwith­standing 1 he declareth by dayly iudgementes and [Page 10] 2 manifest his clemencie to the godly, and his seueri­tie to the wicked. Iudgement.

Why God doth suffer the wicked to try­umph for a time. Whence the iudgement of God is gathe­red. Quest. Why doth God oftentimes suffer the wic­ked to triumph vnpunished for a time, and doeth permit the good to be tossed with much aduersitie, and also with the malice of the wicked?

An. When as he punisheth one wickednes with a manifest iudgement of his wrath, we must knowe that he hateth all wickednesse: whē he letteth ma­nie go vnpunished, we must know that there shal be another iudgement wherein they be deferred to be punished. In like sort, howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners, Clemency. vntill he haue brokē their frowardnesse with doing good to them, in calling them home with his more then fatherly tender­nesse?

7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their af­faires are past hope, Psal. 107.9. & 113.7. he gathereth at length that those which are counted fortunate chaunces, are as manie testimonies of the heauenly prouidence of God, and especially of his fatherly clemencie: and that hereby the godly haue matter of ioy ministred vnto them: What matter of ioy the god­ly haue. and that the mouthes of the wicked are stopped.

1 8 But in those things we wonder at the power of God, The know­ledge of God commeth by the euent of thinges. and kisse his wisedome. Therefore we see that there needeth no longer nor laborious demō ­stration to set out those testimonies which serue to set forth the maiestie of God, whereby we are in­uited to the knowledge of God, not that which is content with a vaine speculation, and doth swimme [Page 11] about onely in the braine: but that which shall be sound and frutefull.

9 Secondly such knowledge ought not only to 2 raise vs vp to worship God, Worship. Hope of eter­nall life. but also to awake and lift vs vp to hope for the life to come. For when we consider that the tokens which the Lorde sheweth both of his clemencie, and also of his seueritie, are onely begun and halfe full: without doubt we must consider that he doth herein onely make a shew of those things, the manifestation and ful deliuerance whereof is deferred vnto another life Aug. lib. 1. de cruitate Dei. Cap. 8..

10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works (such is our blockishnesse) we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good. Mans bloc­kishnes. For as touching the framing of the world how ma­nie be there among vs who whiles they either looke vp toward heauen, or cast their eyes aside vpon di­uerse countreyes of the earth, do referre their mind vnto the remembrance of the Creator, and do not rather stay in the viewing of the workes created, passing ouer the Creator? Extraordinary workes. And as touching those which come to passe besides the order of the natu­rall course, where is there one that doth not rather 2 thinke that men are whirled and turned about by the blind rashnesse of fortune, then gouerned by the prouidence of God?

11 Hence came that huge sinke of errors where­with the whole world hath bene filled and ouer­whelmed. Whence natu­rall idolatrie doth come. For euerie mans wit is to him selfe as a maze, so that it is no maruell that all nations were brought into diuerse deuises. And not that only, but also that almost euerie seuerall man had his seueral God. For so soone as rashnesse and wantonnesse [Page 12] were ioyned to ignorance, Rashnes ioy­ned with igno­rance hath brought forth idolatrie. Stoicks. and darknesse, there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God.

12 And if so be it the most excellent men did wander in darkenesse (such as were the Stoicks, and the misticall diuinitie of the Aegyptians, who doting with reason faigned to thē selues more Gods) what shall we say of the scourings of the people? Paul pro­noūceth that the Ephesians were without God Eph. 2.12 Idolaters are without God. vn­till they had learned out of the Gospell what it was to worship the true God. And to the ende the Scri­pture may make place for the true and one God, it condemneth all falshood & lying whatsoeuer god-head was worshipped in olde time among the Gen­tiles Rom. 1.21.. The Samaritanes wist not, saith Christ, what they did worship Heb. 2.10.20.. Whereupon it followeth that we do alwayes worship at all aduentures (which not­withstanding is no small fault) vnlesse God do wit­nesse of him selfe from heauen: and declare to vs by his word what he will haue done.

Naturall lights being lighted for the know­ledge of God.13 Therefore so manie burning lampes do shine in vaine in the edifice of the world, to set forth the glorie of the author: which do so shine round about vs, that yet notwithstanding they are not able to bring vs into the right way of thēselues. They raise indeede some sparkles, but they are choked before they shewe foorth anie perfect light. The inuisible godhead is I grant represented by such spectacles Heb. 11.13.: but we haue no eyes to see the same Rom. 11.19., vnlesse they be lightened by the inward reuelation of the spirite through faith.

Why we are not excused before God.14 Obiect. If we want naturall power, so that we can not clime vp vnto the pure and manifest know­ledge of God: we shall be holden excused if we wor­ship not God as we ought.

[Page 13] An. All colour of excuse is cut of: because the fault of so great dulnesse is within vs, neither can we so pretend ignorance, but that euen our verie con­science shall alwayes conuince vs both of sluggish­nesse and vnthankefulnesse.

CHAP. VI. That a man hath neede to haue the Scripture to be his guide, that he may attaine to the knowledge of God the Creator.

1 THerefore although that brightnesse which 1 shineth before al mens eyes in the heauen & earth doth spoile mans vnthankfulnesse sufficiently of all defence: The creation. yet God hath giuen another & a bet­ter 2 help, namely the light of his word, The word of God is giuen to saluation. that he might thereby be knowen to saluation. And this preroga­tiue did he vouchsafe to bestowe vpon those whom he would gather nigher and more familiarly to him self, to wit vpō the Iewes. 1. Iewes. 2. Gentiles. Notwithstāding he did af­terward make the same benefit cōmō to all nations.

2 But whether God did make him self knowen to the fathers by oracles & visions, or he did inform them by the ministerie & diligence of men, of that which they should afterward deliuer to their poste­ritie 1 as from hand to hand: He reuealed himselfe to the fathers by ora­cles and visi­ons. yet it is out of all doubt that the firme certaintie of that doctrine was ingra­uen in their harts, so that they were perswaded & did vnderstand that, that which they had learned came from God. The certainty of the prophe­ticall Scrip­ture. For God did alwayes make vn­doubted 2 assurance for credit for his word, which did farre surpasse all vncertaine opinion. Therefore he enrolled his oracles in publike tables: he published his Law: whereto the Prophets were afterward ad­ded 1 to be interpreters thereof. 2 3

[Page 14]3 And because mans mind is very much encli­ned to forget God, Naturall for­getfulnes. Error because it is wonderfully bent toward all manner errors, & because the lust therof to forge newe kinds of religion is great: we may see howe necessarie such enrolling of the celestiall do­ctrine 1 was, Boldnes. lest either through forgetfulnes it should 2 perish, or through errour vanish away, or be corrupt 3 through mans boldnesse.

4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God Psal. 19.1., & that 1 the firmament sheweth his handiwork, that the or­dinate course of the dayes and nights set forth his maiestie: de descendeth afterward to make mentiō of his word. The Lawe of God, saith he, is vndefi­led, 2 conuerting the soules, &c. Where he propoun­deth the peculiar schoole of the children of God, The schoole of Gods children. which alone leadeth them vnto the true knowledge of saluation, and without which we shall alwayes orre.

CHAP. VII. Of the authoritie of the Scripture.

1. THerefore, because we haue not oracles daily from heauen & the Scriptures alone are ex­tant, whereby alone it pleased the Lord to haue his truth continually kept in remembrance, the same Scriptures are of full authoritie with the faithfull by no other meanes, then when they be perswaded that they came from heauen, as if the liuely voyces of God were heard there.

Obiect. The Scripture hath as much authoritie and weight, as is graunted vnto it by the consent of the Church. The Scripture resteth not v­pon mans au­thoritie.

An. The eternall and inuiolable truth of God, resteth not vpon mans pleasure.

[Page 15]2 Moreouer the Apostle saith, that the Church is builded vpon the foundation of the Prophets and Apostles Eph. 2.20..

Quest. Howe shall we be perswaded that it came from God, vnlesse we flie vnto the decree of the Church?

An. The Scripture sheweth in it selfe apparent sense of her trueth, The first argu­ment drawen from the testi­monie of the holie Ghost. which the Spirit of God doeth seale in our minds, being firmely imprinted therin.

3 Obiect. Augustine saith: I had not beleeued the Gospel vnlesse the authority of the Church had moued me Lib contra epist fundamentalem Chap. 9..

An. He had to deale with the Manichees, which would haue men to beleeue thē without any gaine saying, when they were perswaded that they had the truth, but could not shewe it. He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell? In the forth chap of the same booke. After that he addeth: and I truely would not beleeue the Gospell, &c. signifying that at such time as he was a stranger from the faith, he could by no meanes be brought to embrace the Gospell as the certaine truth of God, vntill hee was ouercome by the au­thoritie of the Church.

Quest. Why then doth he oftentimes vrge the Manichees with the consent of the whole Church, when he will proue the same Scripture which they refused?

An. He doth no where ayme at this, to teach that the authoritie which we graunt the Scriptures to haue, doth depende vpon the determination or decree of men: but doth onely (which was of great importance in the cause) bring forth the iudgment of the whole Church, wherein he had the vpper hand of his aduersaries.

[Page 16]4 Therefore if we will well prouide for our con­sciences, that they be not continually caried about with an vnstable doubting, or that they do not wa­uer, ne yet stay at euery small stop, we must fet a perswasion further then either from mans reasons, or iudgements, or coniectures, to wit frō the secret testimonie of the Spirit.

Quest. By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake?

The testimony of the holie Ghost is more excellent then anie reason. An. The testimonie of the Spirit doth surpasse all reason (though there may manie argumentes be alledged, whereby it may appeare, that if there be God in heauen, the Law and Prophecies, & Gospell came from him.) That doth I say as witnesse, saying, my Spirit which is in thee, and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer Isay. 51.16.19 21.. For the Spirit is the ear­nest & seale to confirme the faith of the godly 2. Cor. 1:22. Eph 1.13 be­cause vntill he lighten their minds, they do alwayes wauer amidst manie doubts.

There is no true faith with­out the illumi­nation of the holie ghost.5 Therefore let this remaine firme, that they whom the holy Ghost hath taught do rest soundly in the Scripture, & that that alone is the true faith which is sealed in our harts by his seale Isay 54.13..

CHAP. VIII. Humane proofes which serue to establish the authori­tie of the Scripture.

2. Argument from the effi­cacye thereof.1. FVrthermore we see how great force the truth of the Scripture hath, seeing there is no wri­ting of man howe finely soeuer it be polished, which is of such force to moue vs, although the high my­steries of the kingdome of heauen, be deliuered vn­der [Page 17] a contemptible basenesse of words.

2 Obiect. Eloquence. Some of the prophets did vse an ele­gant and fine kind of speach.

An. The holy Ghost meant to shewe by such ex­amples that he wanted not eloquence, whē he vsed in other places a plaine and homely stile.

Obiect. Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech, that he may more easilie deceaue sillie men.

An. Sathan is a counterfaytor of God in manie things, Sathan a coun­terfayter of God. but all those who are indued with meane vn­derstanding do see howe vaine and filthie that cu­rious counterfaiting is, if they conferre mans inuen­tions and the word of God together.

3 Besides those wherof I haue alreadie spoken, 3. Argu. drawē from antiquity. the verie antiquitie of the Scripture hath no small weight: forasmuch as there is no monument of re­ligion extant, which doth not come farre short of the age of Moses. Neither doth Moses inuent anie new God, but doth set downe concerning the eter­nall God, that which the Israelites had frō their fa­thers as deliuered from hand to hand in long pro­cesse of time.

4 Obiect. The antiquitie of the religion of the Egypti­ans. The Aegyptians did extend the anti­quitie of their religion vnto six thousande yeares before the creation of the world.

An. Euen prophane men did alwayes scorn their vaine babling.

Ob. Moses his authoritie is not voide of suspition. 1 Moses his au­thoritie. Gen. 49.5.9.

An. Vnlesse he had bene inspired with the holie Ghost he would neuer haue marked with the eter­nall infamie in the person of Leui* the family wher­of he descended by his auncetors almost three hun­dreth yeares before, neither doth he refuse to in­curre enuie among his kinsemen, whom no doubt [Page 18] this did grieue. Neither would he haue made men­tion 2 of the wicked murmuring of Aaron his owne brother and of Marie his sister Nu. 12.1.. Furthermore for as much as his authoritie was great, he woulde at 3 least haue left the right of the Priesthood to his owne sonnes, but he appointeth them the basest place.

5 And nowe so manie and such excellent mira­cles: are as manie establishmentes of the Lawe which was giuen by him, and of the doctrine which 4 he published Exod. 24.29..

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

Exod, 19 & 40 34. An. Forasmuch as Moses published these things in the hearing of the open assemblie, what place had he to inuent any thing of his owne head, Num. 16.14 & 20.10 & 11.9. amōg those who were eye witnesses of the thinges which were done?

6 Obiect. Such miracles are to be ascribed to magicall arts.

1 An. He did so abhorre that superstition, that he commanded those to be stoned, which did but aske councell of sorcerers and southsayers Leuit. 20 6.. A deceauer doth seeke to winne him selfe a name among the common people by iugglings. Exod. 10.7. Moses cried out that 2 he and Aaron are nothing, but that they do onely execute those thinges which God hath prescribed. The nature of a deceyuer. What inchantment could bring to passe that māna should raigne from heauen? Howe could he haue 3 beguiled the furour of the whole people so often as 4 they made insurrection against him, with iuggling castes? 4. Argument drawen from the trueth of the prophecies

7 Furthermore we haue the truth of the pro­phecies, which doth sufficiently shewe, Gen. 49.10. that both Moses (who assigneth the principalitie to the tribe [Page 19] of Iuda Deut. 32.2., foure hundred yeares before it came to passe: and also foretolde that the Gentiles should be adopted together into the couenaunt of God, when almost two thousande yeares did passe after­wardes Isay. 45.1..

8 And other Prophetes also, (which foretold things to come Ier. 25.12., as if they had bene present:) did speake by the Spirit of God.

9 Quest. Dan. 7.4. Who hath certified vs that these things were written by Moses and the Prophets which we reade vnder their names? yea, was there euer anie Moses?

An. But if anie man should call it into question whether there were euer anie Plato, or Aristotle, or Cicero, who would not say that such madnesse were worthy to be corrected with stroks or stripes? Also we see that the Lawe of Moses was rather wonderfullie preserued by the heauenlie proui­dence, then by mans industrie and diligence, 5. Argu. drawen from the pre­seruation of the law. Antiochus cō ­maunded the bookes of ho­lie Scripture to be burned a­gainst the furiouse assaultes of the enemies of the trueth.

10 Quest. Seing Antiochus commanded all the books of the Law to be burned, whence came those copies which we haue now?

An. It doth not follow that his commandement did take effect. Which thing the Greeke interpreta­tion doth witnesse which did follow forthwith, and was published throughout the whole world.

Obiect. They were forged bookes. 6. Argu. draw­en frō Christes sermons, the calling & wri­tings of the A­postles.

An. No man durst at any time obiect that to the Iewes.

11 Furthermore the plainnesse of speech vsed by the three Euangelistes: the speech and Gospell of Iohn thundering from on high with graue sen­tences: the heauenly maiestie which shineth in the [Page 20] writings of Peter and Paul: the vnlooked for calling of Mathew from the table of his gaine: of Peter & Iohn from the fish boats to preach the Gospell: the conuersion and calling of Paul an enemie vnto the Apostleship, are signes of the holie Ghost speaking in them.

7. Argu. from consent of the Churches 8. Argu. from the godly con­uersation of the godly 9. Argu. from the shedding of the blood of Martires.12 Neither is that without great weight, to wit, the consent and agreement of so manie ages, of so diuerse nations, and so contrarie minds, to embrace the Scripture. Furthermore it purchaseth great au­thoritie, when we looke into the godlinesse of those, who do so agree together: not of all indeede, but of those whom the Lord would haue to shine as lights in his Church.

13 And nowe howe safely ought we to geue our names to that doctrine, which we see established & testified by the bloud of so many holy men?

The voluntarie death of the heathen. Obiect. Manie heathen men did confirme theyr sayings with voluntarie death.

An. Such were led rather with frantike madnes then with the zeale of God. Therefore let vs con­clude that the authoritie of the Scripture doth de­pend vpon God and not vpon men.

CHAP. IX. That fanaticall men ouerthrow all principles of godli­nesse, which forsaking the Scripture runne to reue­lations.

1 MOreouer those who forsake the Scripture, & imagine I wot not what way to come to God, whiles that they make bost of the Spirit, and runne to reuelations, are to be thought not so much to be holden with errour, as to be tossed to and fro with madnesse.

[Page 21]2 Whereby we do easily vnderstande that we must diligently applie our selues both to reade and marke the Scripture*, Reading and hearing of the Scripture is necessary. 2. Tim. 3.14. if we list to take anie vse and frute of the Spirit of God.

Obiect. It were no meete thing that the Spirit of God (to whom all thinges are subiect) should be in subiection to the Scripture.

An. It is no reproch to the holy Ghost to be eue­rie where like to him selfe: to be constant: neuer to chaunge.

Obiect. But by this meanes he is brought to trial.

An. I graunt: but yet to such triall that he would haue his maiestie established thereby among vs, & lest the spirit of Sathan should creepe in vnder his title, he will haue vs to knowe him in that image of his, which he hath ingrauen in the Scriptures.

3 Obiect. The letter killeth, 2. Cor. 3.6. but the spirite ge­ueth life*.

An. Paul contendeth in that place against the false Apostles, who commending the Lawe without Christ, did call away men from the benefite of the newe Testament, wherein the Lord doth couenant that he will ingraue 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 Christ, and when it doth onely sound in the eares the heart being vn­touched.

Obiect. Therefore the word it selfe should not be much assured to vs, vnlesse it should be confirmed by the testimonie of the Spirit.

An. God hath coupled together by a certaine mutuall knot the certaintie of his word and of his Spirit.

CHAP. X. God is set against idolls.

1 NOwe it is good to consider, whether the Lord doth represent him selfe in the Scrip­tures to be such a one as we sawe him to be depain­ted out to be befote in his workes. 1. The goodnes of God by the Scripture. 2. His seuerity. Surely his fa­therly goodnesse and readie will to do good is eue­rie where extolled: and there be set downe exam­ples of his seueritie, which shew that he is a iust re­uenger of wickednesse Ex. 34.5..

2 God pronounceth in Ieremie what a one he will be knowen to be Psal. 145. Let him that reioyceth, Ier. 9 24. saith he, reioyce in this, that he knoweth me to be the Lord, which do mercie, iustice, and iudgement in the earth. Assuredly these three thinges are verie needefull to be knowen. Mercie wherein our salua­tion consisteth: 1. Mercie. 2. Iudgement. 3. Iustice. iudgement which is exercised vpō the wicked: iustice whereby the faithfull are pre­serued. Furthermore that knowledge of God which is set before vs in the Scriptures is appoynted to none other ende, then that which doth shine in the creatures being imprinted in them: to wit, first it inuiteth vs to feare God: 1. The feare of God. 2. Confidence in him and secondly to put our whole trust in him: to wit, that we may learne to worship him both with perfect innocencie of life, & with vnfaigned obedience: & also to depend wholy vpon his goodnesse.

3 Also we must marke, that the Scripture, to the ende it may direct vs to the true God, doeth plainely exclude all the gods of the Gentiles: be­cause religion was corrupt euerie where almost in all ages.

CHAP. II. That it is wickednesse to attribute anie visible forme to God, and that they fall from God generallie, who so euer they be which set vp to them selues idolles.

1 BVt seeing that this beastly blockishnesse dyd possesse the whole world, Beastlie bloc­kishnes to make a figure of Cod. to desire visible fi­gures of God, and so to make and frame to them selues gods of woode, stone, or other matter: we must hold fast this principle that the glorie of God is corrupted with wicked falshood, The glorie of God is corrup­ted with pi­ctures. so often as anie shape is faigned to represent him. Therefore after that God hath in the Lawe once chalenged to him selfe the glorie of the godhead, he addeth forth­with, Thou shalt make thee no grauen image, nei­ther anie similitude Ex. 20.4..

2 That may easilie be gathered out of the rea­sons which he adioyneth vnto the prohibition: Thou heardest a voyce, thou sawest no bodie. Ther­fore take heede to thy selfe, lest peraduenture be­ing deceaued thou make thee any similitude Deut. 4.15 &c. He setteth his voyce against shapes. The voyce of God is set a­gainst figures. Therfore those men forsake God, which desire to haue visible formes Ios. 40.17 & 41.7..

3 Obiect. God hath somtimes giuen a presence of his godhead, so that he was sayde to haue bene seene face to face:

An. Those things did plainely teach men con­cerning the incomprehensible essence of God. Not that he offred him selfe to be knowen in them as he is. Because it was said to Moses, That no mā can see God and liue Exod. 33.13..

Obiect. The holie Ghost appeared in likenesse of a doue Mat. 3.16..

[Page 24] An. Whē he vanished away forthwith, the faith­full were admonished by that token of short conti­nuance, that they must beleeue that he is inuisible, that being content with his power and grace they might not inuent to them selues anie visible shape.

God appeared in likenes of a man. Obiect. God did sometimes appeare in the shape of a man.

An. That was a foreshewing of the reuelation which was to come in Christ. Therefore it was not lawfull for the Iewes so to abuse this pretence, that they might erect them selues anie token of the god­head vnder the shape of man.

Why the Che­rubims were made. Exod. 25.17 & 28.21. Obiect. The Cherubims which with their out-stretched wings did couer the mercie seate, were made in honour of God * & whie may not we make images of God and of Saincts?

1 An. Those small images did import nothing else but that images cannot fitly represent the mysteries of God: forasmuch as they were made to this ende, that they might shadowe with their winges the mercies seate, and so keepe backe not only the eyes of men, but al their senses from beholding God, that by this meanes they might correct their boldnesse. Moreouer it were an absurd thing to bring in sha­dowes seeing we haue the truth it selfe.

2 Quest. What meane the Seraphims which were shewed to the Prophets in visions*? Why the Sera­phims were shewed to the Prophets. Isay. 7.2.

An. Inasmuch as their faces were couered, they signifie that the brightnes of the glorie of God, was so great that euen the Angels them selues are kept from the direct beholding thereof.

4 And the Prophet gathereth by the matter, that the images of the Gentiles are not gods, Psal. 115, 4 & 135.15. but onely the workes of mens handes *. For that cause the holy Ghost thundreth out a cruel & sharp curse: [Page 25] Let them be made like to them which make them, & whosoeuer they bee which put anie confidence in them.

5 Obiect. Images are lay mens bookes saith Gre­gorie. Images lay mens bookes.

An. Ieremie calleth images a doctrine of vani­tie * & a falshood. Ier. 10.3. Haba. 2.18. Therefore all that is vaine and false whatsoeuer men haue learned by images, con­cerning God.

Ob. Those are reproued of the Prophets which doe abuse images vnto superstition.

An. I graunt, and yet they doe alwaies set ima­ges against the true God, as contrarie things.

6 Augustine without doubting pronounceth that it is wickednes not onelie to worship images, Lib. 4. de ciuit. cap. 9 & 32. but to set them vp to God * and that by this meanes the feare of God is diminished, or els taken away.

7 And what other things are those pictures and images which they dedicate vnto sainctes, but pat­terns of most wicked ryot and filthines?

8 Furthermore as touching the beginning of i­dols, that is receiued almost by common consent, The beginning of Idols. which is written in the booke of wisedom, * to wit, that those were the first authors of thē, Wyse. 14.15. which gaue this honour to the dead, superstitiously to worship their memory: Gen. 31.19. but idols were in vse before that time Exod. 32.2. the mind begate the idol, & the hande brought it foorth.

9 Worshipping did follow such forged inuentiō. There is some god head ascri­bed to the i­mages. For seeing men did imagine that they behelde God in the images, they did also worship him there.

Ob. The images are not coūted the gods thēselues.

An. Neither were the Iewes altogether so igno­raunt that they did not remember that it was God by whose hande they hadde beene brought out of [Page 26] Egipt, before they made the calf: neither were the Heathen men so blockish that they did not vnder­stande that God was some other thing then wood and stone.

10 Obiect. That visible thing is not worshipped but that which is represented.

An The Gentiles had the like starting holes. Then why doe they kneele before the images? To what end serue pilgrimages? Why do we turne our faces toward the images whē we are about to pray, the like whereof we haue at home, &c.

11 Obiect. That worship which is giuen to ima­ges, is Idolodouleia or the seruice of images, and not Idololatreia or worshipping of Images.

It is a lighter matter to wor­ship then to serue. An. As if it were not a lighter matter to wor­ship than to serue, by this meanes they should wor­ship God, and serue images.

Quest. Are then no images tollerable?

What images are tollerable. An. Those onlie are condemned which are made to be worshipped.

Quest. Is it not expedienr to haue those images in churches which represent histories, famous facts or mens bodies?

When images were set vp in Churches An. The authority of the ancient church ought to moue vs, wherein for the space almost of 5. hun­dted yeres, wherin religion did as yet more (florish) the temples of Christians were commonlie void of images. But they were brought in when the sinceri­tie of the ministerie did degenerate. This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images, but also from the verie images themselues. 1. Ioh. 5.21.

14 Obiect The Nicene councell which was hol­den by the commaundement of Irene, The Nicene counsell. did decree that images shoulde not onlie be had in churches, [Page 27] but also worshipped.

An. Whosoeuer hee be which shall reade the re­futarie booke, published in the name of Carolus the great, wherein are rehearsed the opinions of the bi­shops which were present, and the arguments which they did vse, he shall finde such filthie and vnsauery follies, that I am ashamed much to report them.

15 As if all those reuerende fathers did not dis­credit themselues either by handling the scriptures so childishlie, or by renting them in peeces so wic­kedlie.

It is a wonder that so great monsters of vngod­linesse were by them spued out: & it is twise strange that they were not cried out against.

CHAP. XII. That God is distinguished from idols, that hee alone may be wholie worshipped.

1 SO often as the scripture affirmeth that there is one onlie God, it striueth not for the bare name, but doth also commaund that that be giuen to no other which belongeth to the Godhead. Whereby appeareth what difference there is be­tweene pure religion and superstition. What diffe­rence there is betweene reli­gion and su­perstition God to the end he may challendge to himselfe his owne right, doth crie out that he is a ielous God, and a seuere punisher if hee be coupled with anie vaine forged God. Exod. 20.

2 Therefore the distinction of latreia, or worship and douleia or of seruice was inuented in vaine, to the end diuine honours might seeme to bee freelie ascribed to angels and dead men.

Obiect. Manie of the old fathers did vse such di­stinction.

[Page 28] An. It is not therefore to be any whit more al­lowed: for no man doth doubt, but that it were an hard matter ofte to serue him, whom thou wouldest not refuse to worship.

Men worship­ped. Worshipping put for ciuill honour.3 Obiect. We read that men haue been worship­ped oftentimes.

An. That was a ciuil kind of honor, but religion hath another respect which so soone as it is ioyned with worshipping, draweth with it a profaning of the diuine honour.

CHAP. XIII. That the one essence of God doth containe in it three persons.

1 THAT which is taught in the scriptures tou­ching the infinite and spirituall essence of God, doth not only serue to ouerthrow the dotings of the common people, but also to refute the subtil­ties of prophane philosophy. What God is. One of the old writers said sincerelie, that, God is all that which we see, & which we doe not see.

2 And God doeth so declare himself to be one, that hee doth distinctlie propounde and set foorth himself to be considered in three persons, which ex­cept wee holde, there doth onlie the bare name of God swim about in our brain, without the true god.

Whether the word person be found in the Scriptures. Obiect. That worde person, is not founde in the scriptures, but it is inuented by man.

An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person,* vndou­tedly he assigneth some being to the father wherein he differeth from his sonne: Heb. 1.3: the same reason is in the holy ghost: because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father.

[Page 29]3 Obiect. It were better for vs, to keepe not on­lie our meanings, but also our words within the cō ­passe of the scriptures, then to spread abroad quaint words, which may breed dissention and strife.

An. I graunt that we must with no lesse reuerence speak of God then think of him. We must with no lesse reue­rence speake of God then thinke of him, But when the thing is all one, though the word be not found in the same syllables in the scriptures, it ought in no case to bee reiected: otherwise all preaching and interpreting of the scriptures must be taken away. With like ne­cessitie is the Churche inforced to vse the worde Trinitie.

4 And such quaintnes or newnesse of wordes (if we must so call it) doth then chieflie come in vse, Why the word Trinitie was inuented. & stand in steede, when wee must auouch the truth a­gainst slaunderers and cauillers. So against Arrius, the sonne was called Consubstanciall, and against Sabellicus it was proued, The sonne con­substantial. that the Trinitie of per­sons did subsist in one God.

5 Therfore if the words be not inuented in vain, we must beware that in refusing the same we be not thought to be proudlie bold. A caution Would God they were buried, so that all did agree togeather in this faith, that the father, sonne, & holy ghost are one God: The persons are distingui­shed by pro­perties. & yet that neither the sonne is the father, or the holy ghost the sonne, but that they are distinguished by a certaine propertie.

6 But omitting to dispute of words, let vs nowe speak of the thing it self: I call a person a subsistence in the essēce of God, What a person is. which being referred vnto the rest, is distinguished by a certaine incommunica­ble property, or which is not common to the other. A subsistence is an other thing then an essence. For if the worde were simplie GOD and had nothing proper seuerallie to it selfe, What a subsi­stence is. then had [Page 30] Iohn * said amisse in saying, Ioh. 1.1. that it was alwaies with God. Where he addeth foorthwith that that word was God.

7 And before I goe anie further, I must proue the 1 Godhead of the sonne, and also of the holie ghost: 2 that done, we shall see how they differ. Surelie for­asmuch as the word of God is spoken of in the scrip­tures, 1. Diuision. The godhead of the sonne. it were an absurd thing to imagine onlie a fa­ding or vanishing voice, which being vttered in the aire, doth come foorth without God himselfe, when as the worde is rather meant to bee the perpetuall wisdome of God, 1. Argu. oracles and prophe­cies came from the spirite of Christ. resiant with God, from which both oracles and also all Prophesies did proceede. For as Peter doth witnesse, Pet. 1.11. the old prophets did no lesse speake by the spirite of Christ, then the Apostles, & whosoeuer they were, which after them had the ad­ministration of the celestiall doctrine. And because Christ was not as yet reuealed, we must needs vn­derstand the word begottē of the father before all worldes. The word was begotten be­fore al worlds. And if so be it that spirite was the spirit of the worde, whose instruments the Prophetes were, we do vndoubtedlie gather that he was verie God. 2. Argu. from the creation of the world Which thing Moses doth teach plainelie enough in the creation of the worlde, Gen. 31.3. when hee setteth that word as in the middle.

Obiect. The word is taken in that place for bidding or commandement.

An. The Apostles are better interpreters, Heb. 1.2. who teach that the worlde was made by the sonne, and that he beareth all thinges by his mightie word. To the same ende tendeth the saying of Christe, My fa­ther and I doe worke vntill this day. Ioh. 5.17.

8 Obiect. The worde beganne to be then, when God did open his holy mouth in the creation of the world.

[Page 31] An. That is too vnaduisedlie to imagine an in­nouatiō of the substance of God. For if there should haue bin in him any thing comming from elswhere, that of Iames should fall to the grounde, Iam. 1.17 There is with God no change or shadow of change.

Obiect. God spake then first of all, therfore there was in him no speech at all before that time.

An. I conclude otherwise, In the verie moment wherein God said, Let light be made, Gen. 1.3. the power of the word appeared, therefore it was long before.

9 Heereby wee ought to be fullie certified that Christ is that word being clad with flesh. Whereup­pon the prophet saieth, Psal. 45.7. 3. Argu. from his throne. Thy throne O God is for euer.

Obiect. The worde Elohym is also applied to the angels and chiefest powers. To whome the word Elohym is applied

An. But there is no where in the scriptures anie such place extant as ascribeth an eternall throne to a creature: neither is he onlie called God, but also 1 the eternall gouernour. Secondlie, this title is giuen 2 to none, without an addition, as it is said that Mo­ses shalbe as a God to Pharao. Exod. 7.1.

Obiect. Moses gaue that name to the altar which he builded Isa. 42.8.: & also Ezechiel to the citie of the new Ierusalem. Ezech. 48.36. & 17.15.

An. The altar was built for a monument that God is the exalter of Moses, The Altare. Why Ierusal­lem hath the name of Cod giuen it. and Ierusalem hath the name of God giuen it, to testifie the presence of God. For thus saith the Prophet, the name of the citie shall be from that day: The Lord is there: and Moses built the altar after this sorte, and called the name thereof, The Lorde mine exaltation.

Obiect. Ieremie referreth this selfe same title vn­to Ierusalem in these wordes, Ier. 33.16. This is the name wherewith they shall call her, The Lord our righ­teousnesse.

[Page 32] Christ Ieho­uah. An. Christ is the true Iehouah whence floweth righteousnes: seeing the Church perceiueth this in deed, it doth for iust causes reioyce in this name.

4. Argument, an Angell for the Lord. Iud. 11.12. & 7.4.10 If these things do not satisfie the Iewes, let thē looke why Iehouah or the Lord is so often presen­ted in the person of an Angell.*

Obiect. This is spoken in respect of the person which he presenteth.

An. But the seruaunt in suffering sacrifice to be offered vnto him should take from God the honor due to him: Iud. 7.16 & 13.16. which is an absurd thing, yea he doth af­terward proue * that he is that Iehouah in deede. Therfore Mannah and his wife gather by this signe, Mannah. that they haue not only seen an angell, but God.

Obiect. God was neuer openlie shewed to Abra­ham, Seruetus. and to other of the fathers, but in steed of him they worshipped an angel.

An. The sound Doctors of the Church did well and wiselie interprete the worde of God to be the Prince of Angels or the chief Angell, Christ vnder the person of an Angell doth execute the of­fice of the me­diatour. Oseas. 12.5 who began e­uen then as by a certaine entrance or preparation to execute the office of a mediator. The same mea­ning hath Oseas, who after he hath reckoned vp the cumbat of Iacob with the Angell,* The Lord saith he, the God of hostes, Iehouah worthie of memorie is his name.

Obiect. God did beare the person of an Angell.

An. The confession of the holie Patriarch doth 5 sufficientlie declare, that he was no created angell, but in whom the full Godhead did rest, From the con­fession of the Patriarch. Deut. 32.29.30 when he saith, I saw God face to face: 1. Cor. 10:4. and hence came that of Paul also, that Christ did guide the people in the wildernesse.

6 11 As for the new testamēt it is ful of testimonies.

[Page 33]12 And if so be it wee esteeme his Godhead by his workes which are ascribed to him euerie where in the scriptures, The godhead of Christ is proued by his workes. it shall as yet more euidentlie ap­peare by them. For when hee said that he wrought since the beginning with his father, the Iewes which were most dull to vnderstand his other sayings, did yet perceiue that he tooke vpon him the diuine po­wer.

13 And it appeareth most euidētlie in miracles. 8 From miracles

Obiect. Both the Prophets and also the Apostles did equall and like myracles.

An. These men did distribute the giftes of God according to their ministery, but he did exercise his owne power.

Obiect. Why did he vse praier then, Christs prayer. if he were a­ble to doe that of himselfe?

An. That he might giue the glorie to his father: but we see for the most part his owne power shewed to vs. And how can he choose, but be the authour of the myracles, who by his own authoritie cōmitteth 9 to others the distributiō therof. Because there is saluation in him, Furthermore if ther be no saluation, no righteousnesse, no life without God, and Christ containeth all these things in him­selfe, surelie he is shewed to be God.

Obiect. All these things are powred out by God into him. Act. 4.12.

An. He is not said to haue receiued saluatiō, but to be saluation himself, Mat. 19 17. & also goodnes, righteous­nes, Ioh. 1.3. light. In him we beleeue, 1. Ioh. 14.1.5 10. vpō him do we call. The godhead of the holie ghost is pro­ued. Wherby it doth necessarily appeare that he is God.

14 Also we must fet proues to proue the Godhead of the holie ghoste, chieflie from the same foun­taines. That testimonie of Moses is euident enough that the spirite of God was stretched out vppon the depthes.* Also Isaias saith, The Lord sent me [Page 34] and this spirite. 1. Ar. Because he cōmunicateth or impar­teth his power in sending his prophets, Gen. 1.2. with the ho­lie Ghost: Isa. 48.16. wherby appeareth his diuine maiestie. Be­ing 2 spred abroade euerie where, hee sustaineth all thinges, hee regenerateth to eternall life, 1. Cor. 11. he iusti­fieth, 1. Cor. 11.11. he is our sanctification, truth, grace, & what­soeuer good thing can be inuented. Wherby appea­reth that the spirite hath diuine power, and that he is personallie resident in God.

4 Blasphemie a­gainst the spi­rite.15 Last of all, if blasphemie against the spirite be not forgiuen either in this worlde or in the worlde to come, seeing he doth obtaine pardon which hath blasphemed the sonne, by this is his deuine maiestie plainlie proued which to hurt or diminish, Mat. 12 31 is a fault vnperdonable. Mar. 3 29. Distinction of persons. Fet more testimonies out of the In­stitution.

16 Paul to the Ephesians speaketh most plainlie of the distinction of the persons Eph. 4.5. But Christ spea­keth more plainlie when he commaundeth to bap­tise in the name of the father, 2. Pars. The sonne is of the father and of the sonne, and of the holie Ghost. Mat. 28.19.

17 That of Nazianzene liketh me well. I cannot thinke vpon one, but I am by and by compassed a­bout with the shining brightnesse of three: neither can I discerne three, but I am at a sodaine referred vnto one.

Obiect. That distinction had his beginning when the sonne was incarnate,

An. The onelie begotten sonne was in the bo­some of his father before. Ioh. 1.18. But the holie Ghoste is dist [...]nguished, because he proceedeth from the fa­ther. Ioh. 15.26 & 16.7.

18 That is also greatlie auaileable vnto such a distinction, The spirit is of the father because the scripture attributeth to the father the beginning of working: to the sonne wise­dome [Page 35] and counsell: The father is the beginning of doing, the sonne of wise­dome, the ho­lie Ghost of power. to the holie Ghoste power and efficacie. Therfore we consider first God: that done the wisedome rising out of him: last of al the power whereby he executeth the decrees of his councell.

19 By this testimonie is signified that they haue relation one to another, and not the verie substance whereby they are one.

20 Therefore when we professe that we beleeue in one God, The name of God compre­hendeth three persons. vnder the name of God we vnderstand the one onelie and simple essence wherein we com­prehend three persons.

21 But and if that distinction which is in one Godhead of the father, sonne, and holie Ghost, doe troublesome wits more than is expedient, A caucat. let them remember that mens mindes doe enter into a laby­rinth when they fauour their curiositie too muche: and so let them suffer thēselues to be guided by the heauenly oracles, howsoeuer they cannot compre­hend the highnesse of the misterie.

22 Ob. A person is nothing els but a visible form of the glorie of God. Seruetus.

An When Iohn pronounceth that the worde was God before the world was made, What is to be vnderstood by the word per­son. he doth make him to differ much from a conception of fourme. Ioh. 11. The same must we thinke of the spirite, when Mo­ses saith, that that masse and lumpe being without forme was sustained in him.

23 Ob. Christe is euerie where called the sonne of God: therefore there is no other God properlie besides the father.

An. Although the name of God be common to the sonne also, yet by reason of preheminence it is sometimes ascribed to the father, because he is the fountaine and beginning of the Godhead.

Ob. If Christe be trulie the sonne of God, then [Page 36] [...]s he the sonne of a person, which is absurd.

An. Both these are true: He is the sonne of God, because he is the word begotten of his father before all ages: and yet for declarations sake we must haue respect of the person, that the name of god may not be taken simply, but for the father.

24 Obiect. Vnlesse the father alone were the true God, he should be his own God.

An. For degree and order he is properlie called God, who did not onlie beget his wisedome of him­selfe, but is also the God of the mediatour.

Obiect. So Christ was exalted in the flesh, wher­in he was humbled: and in respect of the fleshe, all power was giuen him both in heauen and earth.

Phi. 2.6.7. An. Paule doth best decide this controuersie, when he teacheth that he was equall with God, * before he humbled himselfe in the person of a ser­uant.

Obiect. Christ was God in his father.

An. In respect of order the beginning of the Godhead is in the father, notwithstanding that is a detestable inuention, that the essence is proper to the father alone, as if he were the Godmaker of his sonne: because by this meanes there should either be more essences then one, An absurditie. or els we cal Christ God only in name.

Obiect The sonne of God: but nex after the fa­ther.

An. Therefore the essence should be begotten & formed in him, which is in the father vnbegotten & vnformed.

25 Obiect. Euerie one of things vndeuided haue a part of the essence.

An. There is one only God essencially: & there­fore the essence both of the sonne, and also of the [Page 37] holy ghost is vnbegotten.

Obiect There shoulde bee a quaternitie, seeing three persons be deriued from one essence.

An. We doe not draw the persons from the es­sence, but though they remaine in it, we put in a dif­ference. Otherwise there should be a trinitie of gods not of persons.

Ob. Therfore the Trinitie shalbe without God?

An. No, because vnlesse the father were God he should not be the father: and the sonne is no other­wise the sonne but because he is God.

Obiect. So three things meete togeather, the es­sence, the sonne, and the spirite.

An. Yea by this meanes the essence of the sonne, & of the holy ghost should be destroied: which can­not be.

26 Obiect. If Christ be God, he shall not be the sonne of God.

An. There is a comparison made betweene the persons: neither is the name of God taken indefi­nitelie, but it is restrained vnto the father, inasmuch as he is the beginning of the Godhead.

Quest. What? in making of essence?

An. No: but in respect of order.

27 Obiect. S. Ireneus doth affirm that the father of Christ is the onlie & eternall God of Israel.

An. Hee had to deale with mad fellowes, which did denie that the father of Christe was that God, that spake in times past by Moses & the prophetes, but I wote not what ghoste brought out of the cor­ruption of the world. Therfore he standeth wholie vpō this, to make it plain that there is no other god set forth in the scripture but the father of Christ.

Obiect. Ireneus thinketh that the father alone is the God of Israel.

[Page 38] An The same writer doth plainelie teach, Lib. 3. chap. 18, that Christ is all one and the same: as also he referreth vnto him the prophesie of Abacuck, Hab. 3.3. God shall come from the South.

28 Obiect. Tertullian saith that the sonne is the second or next to his father.

An. That he may distinguish the persons.

Obiect. He saith that the sonne is visible.

An. It is true in asmuch as he is man: but he is inuisible inasmuch as he is the word.

Obiect. He calleth the word and the spirite the portion of the whole.

An. That is not referred vnto the substance, but vnto the distinction of persons.

29 Obiect. S. Hillarie teacheth that eternitie is in the father.

An. Doth he it to this end that he may take the essence of God from the sonne? Therfore let vs con­clude that there were frō euerlasting three persons in God.

CHAP. XIIII. That in the verie creation of the worlde and of al things the scripture doth distinguish by certaine markes the true God from false Gods.

1 ALSO God woulde haue the historie of the creation to be extant that the faith of his Church might rest therupon, & not seek any other God, but him who is set foorth by Moses to bee the Creator and maker of the world. And because our nature is too much inclined to vanitie, first the time is set downe that by the continuall course of yeares the faithfull might come to the first beginning of mankinde and of all things. Time of the creation.

[Page 39] Quest. Why did it not come into Gods mind be­fore to create heauen and earth, Curiositie but being idle did suffer that to passe an infinite space, which he could haue done many thousand yeeres before?

An. It is neither lawefull to enquire after that neither yet expedient, because if mans minde striue to pearce so farre, it shall faint by the way.

Quest. What did God before the creation?

An. He made hel saith a certain godlie old man, A curious que­stion. for curious men.

2 For like reason is it, that Moses declareth, Goodnes of God. that the work of God was not finished in a moment but in sixe dayes. For euen by this circumstance we gather, how fatherly the loue of God was towarde mankind, in that he did not create Adam before he had inriched the worlde with all plentie of good things.

3 But before I come to speake more fullie of the nature of man, I must first say somthing of y e angels. Of Angells.

Ob. Moses made no mention of Angels among things created. Why Moses made no men­tion of Angels among thinges created.

An. Because he applied himself to the rudenesse of the cōmon people, he reciteth none other works of God in the history of the creation, but such as we see with our eies: and yet afterward he bringeth in the angels as the ministers of God.

Obiect. There be two beginners: God of good things, the diuell of euill thinges.

An. Nothing is more proper to God then eter­nitie, which whosoeuer doth attribute to the diuell, they giue him the title of the Godhead. And there­upon it might also be concluded that God is not al­mightie, which is absurd.

Obiect. There is none euill nature in the world It is wickednesse to ascribe the creation of anie euill thing to a good God.

[Page 40] An. That doth not hurt the true & sounde faith, which doth not admit that there is anie euill nature in the world.

Quest. Then whence came the frowardnes and wickednesse of men and of the diuell?

An Not from nature but from the corruption of nature.

4 Quest. When were the angels created?

A curious que­stion. An. Such a question is curious. And we must be­ware that we do neither speake, or think or desire to know any thing concerning obscure things, but that which shalbe taught vs in the word of God: Moses saith that the earth was finished, and the heauens were finished with all the hoast of them: Gen. 2.1. * to what end is it to enquire vpō what day, besides the starres & planets, other heauēly bodies began also to be.

5 We read euery where in the scripture that the angels are heauenly spirites, whose ministerie God vseth to execute all things which he hath decreed. The ministery of Angelles. Psal. 103.20. Thence cōmeth their name: they are called hoasts Col. 1.16. powers, Col. 1.16. principalities, Col. 1.16. dominions, Col. 1.16. Thrones: Col. 1.16. because after a sort the glorie of God resteth in them. Luke. 2.13. Dan. 7.10,

6 But the scripture standeth chieflie vppon that point which may mak most to our consolation, and the confirmatiō of our faith: to wit, that the Angels are stewards & ministers of Gods bountifulnesse to­ward vs.*

7. Quest. Hath euerie one of the faithfull a parti­cular angell? Psal. 91.11. & 34.8.

An. Gen. 16.6. &c. Surelie whē Daniel maketh mētiō of the an­gel of the Persiās & Greciās, he signifieth that there are certain & particular angels appointed to realms & prouinces as gouernors. Dan. 10.13. Mat. 18.14. Christ saith the angels of childrē do alwaies behold the face of the father.* [Page 41] So it is sayde of the Angell of Peter Act. 12.15. But we must holde this as vndoubtedly true that not onely one Angell taketh care for euery particular person: but that they al with one cōsent do watch for our safty*

8 But as touching the multitude and orders of Angels we must not curiouslie define. Luke. 15.7 & 16.23. Michaell is called a great prince Iud. 9., and an Archangell 1. Thes. 4.16., Dan. 12.1 one is called Gabriell Tob. 3.21: another Raphaell Mat. 26.55: and finallie there be manie legions of Angels*. It is enough.

9 Obiect. By Angels is meant nothing else but motions wherewith God doth inspire men, or those tokens of his power which he sheweth.

An. All the whole Scripture is against this: be­cause it is sayd of them that they be manie*: Mat. 26.55. they reioyce Luke. 15.7.: that the Law was giuen by their hands Gal. 3.19.: that the elect shall be like to them, &c. These things could not be attributed to the Angells vnlesse they had a true nature and essence.

10 But though the brightnesse of the maiesty of God do shine in them, That the An­gels haue a true nature. & they be vnto vs the mini­sters & giuers of good things, and we be most bent vnto superstitiō, yet we must beware that we do not giue to thē those things which are due to none but to God. For they are not sufficient for them selues, A caueat that we worship not Angels. but they fet from the same fountaine, from whence we draw things, wherof we stand in need. For which cause the Angell answereth Iohn: Take heede thou do it not: I am thy fellow seruant: worsh [...]p God*. Apoc. 19.10.

11 This daunger shall we auoyde: if we consider that God vseth them, not of anie necessitie, as if he could not be without them, but to the comfort of out imbecillitie, that we may lacke nothing which may be auaileable either to erect to good hope, or to keepe in safetie and quiet our minds.

12 For these helpes are prepared for vs of the [Page 42] 2 Lord for this cause, that we may not be terrified with the multitude of our enemies, A great helpe to our confi­dence. as if it could preuaile against his power: but that we may flie to that saying of Eliseus, that more are for vs, then a­gainst vs 2. Kin. 6.17..

Of the Deuiles and why their power is des­cribed to vs.13 Those things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende, that we be circumspect to preuent their sub­tiltie, 1 and engines: & also that we may furnish our 2 selues with such weapons, as are strong and firme enough to beate backe most mightie enemies. For seeing Sathan is called the God Ioh. 12.21. and prince of this world Luk. 11.22., the spirit which hath power of the ayre, a roaring lyon 1. Pet. 5.8., &c. These descriptions tende to this ende that we may vse circumspection: that when we knowe the power of our enemie, and are on the 1 other side not ignorant of our owne weakenesse, we 2 may flie to God for helpe, that we may attempt no­thing without trusting to him.

14 And to the ende we may be the more stirred vp to do that, the Scripture telleth vs, that there is not one, or two, or a fewe enemies, but great troups which make warre against vs Mat. 12.42..

Mar. 16.9.15 This ought also to enflame vs to make conti­nuall warre against the deuill, Luk. 8.42. that our aduersarie 1 doth attempt to quench the glorie of God, doeth 2 conspire against the kingdome of Christ, to ouer­throwe 3 it, and setteth grinnes continually to worke our wo, and to depriue vs of saluation.

16 Obiect. But he was created of God, who is good.

An. This malice and euill which we attribute to his nature, commeth not by creation, but from cor­ruption: Ioh. 8.44. because he stood not in the truth*. The deuills were created Angels, but by growing out of [Page 43] kinde they destroyed them selues, and are made to others instruments of destruction 2. Pet. 2.4. Iud. 6..

Quest. But why doth not the Scripture set forth their fall, the cause, manner, time, and kinde thereof?

An. The holie Ghost doth onlie teach those thinges which are ne­cessary to sal­uation. Of the discord betweene God and Sathan. Sathan can doe nothing vnles God be wil­ling. It was not meete for the holy Ghost to feed our curiositie with vaine histories without frute.

17 But as concerning the fight and discorde which we say is betweene God and Sathan, it must be so vnderstood, that that do neuerthelesse remain firme, that he can do nothing vnlesse God be wil­ling, which appeareth by the historie of Iob*, A­chab, Saul*, and others*.

18 And now because God turneth the vncleane spirites whither he will, he doth so temper this go­uernmēt that they exercise the faithful by fighting, and do sometimes wound them, Ioh. 1.6. 1. King. 22.20. but they neuer o­uercome them nor oppresse them: 1. Sam. 16.14. & 18.10. but as for the wicked they draw them after them hauing subdued them: and abuse them as bondslaues to all wicked­nesse. Thereby it commeth to passe that the faith­full are knowen by this to be the children of God, because they beare his image: and the wicked are properly counted the children of Sathan by his i­mage whereunto they are degenerate.

19 Obiect. The children of God. The children of the Deuill. The deuils are nothing else but euill 2 affections or perturbations, which we haue from our flesh.

An. Seing the vncleane spirits are called Angels Apostataes Iud. 6., are said to sinne from the beginning Ioh. 8.44., to haue fought with Michaell the Archangell Iud 9, to haue appeared before God Iob. 1.6. & 2.1., it is manifest enough that they be not affections of mens minds, but ra­ther indeede spirites indued with vnderstanding & sense.

[Page 44]2 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 concerning God, The history of the creation of the world must be knowē it is verie good for vs especially to knowe the historie of the creation of the world. For thereby we shall learne that God by the power of his word and Spirit did create heauen and earth of nothing: and although all things be subiect to cor­ruption, yet hath he prouided that euerie kind may be kept safe vntill the last day. And when he had a­dorned the world with most absolute varietie of all thinges, The creation of man is a most excellent example of all the workes of God. as an house replenished with abundance of houshold stuffe, he fashioned man after his owne image, and did furnish him with so manie and so great giftes as a most excellent example of his workes.

21 Neither is it to be doubted but that the Lord 1 would haue vs to be continually occupied in this godly meditation in beholding the frame of the world, A godlie me­ditation. that when we know and see those infinite ri­chesse of his wisedome, iustice, goodnesse, & power in all his creatures as in mirrours, we may not onlie lightly and glauncingly runne ouer them, but stay long in that cogitation, ponder the same earnestly and faithfully in our minds, and oftentimes call the same to remembrance.

22 There remaineth the other part which com­meth 2 nearer vnto faith, that when we consider that God hath appointed all things to our good and fal­uation, All thinges are created to sal­uation. and when we do also feele and perceaue in ourselues, & in so great good things which he hath bestowed vpon vs, his power and grace, we do thēce and thereby rouze vp our selues to trust in him, to call vpon him, to praise him, and to loue him.

CHAP. XV. Of the creation of man.

1 NOw must we speake of the creation of mā: The know­ledge of man is double. be­cause as we sayd in the beginning, we cānot knowe God as we ought to knowe him, vnlesse we do also on the other side knowe our selues. And the 1 same is double, to wit that we knowe what manner 2 persons we were created in the beginning, and in what state we began to stand after the fal of Adam. Thereby it shall appeare what we owe to God, and 1 also what we are able to do. 2

2 Furthermore it is out of question that man consisteth vpon soule and bodie. The diuision of man. And we vnderstād that the essence of the soule, which is the more ex­cellent part of man, is immortall and yet created.

Obiect. Of the soule. The soule or spirit of man is only a breath or power inspired or poured into the bodie, which notwithstanding is without essence.

An. That the soule hath a true es­sence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen, there be so manie testimonies not of a vanishing breath, but of an immortall es­sence. To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit, vnlesse he did make two partes, wherein the filthinesse of sinne doth rest*? 2. Cor. 7.1. And also to what ende should Peter call Christ the pastor of soules 1. Pet. 2.15..

3 Why is man sayde to be created after the i­mage of God? Though in the outward man appea­reth the glorie of God, yet the proper place of his image is in the soule.

Ob. The Father, Osiander. Sonne & holy Ghost did place their image in mā: bicause thogh Adā had remained [Page 46] in his first estate, yet should Christ haue become man.

An. I graunt that in the person of the Mediator shineth the glorie of the godhead: but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order? And forasmuch as that speech, Let vs make man after our own image or similitude, is cōmon to the person of the Sonne, it should follow that he is the image of him selfe.

Obiect. Man was created onely after the forme and figure of Christ as he was man, so that that forme out of which Adam was taken, was Christ.

An. But the Scripture doth teach that man was created in the image of God.

Obiect. Adam was created in the image of God, because he was like to Christ, who is the only image of God.

How the image of God is in man. An. That is subtilly to play the philosophers a­bout words. In the thing there is no doutfulnes, but that man is called the image of God, because he is like to God.

Obiect. Not a part of man, nor the soule with her giftes is the image of God: but the whole Adam which had his name giuen him of the earth from whence he was taken.

An. This is friuolous. For when the whole man is called mortall, the soule is not therefore subiect to death: neither where he is called a reasonable creature, it is thereby meant that the bodie hath reason. Therefore though the soule be not man, yet is it no absurd thing that he should be called the i­mage of God in respect of his soule. Although the image of God do appertaine vnto the whole excel­lencie wherein mans nature excelleth all liuing creatures. The image of God Furthermore by this worde is signified [Page 47] that perfection of integritie, wherin man was crea­ted. Repayring of nature.

4 That may be more easilie knowen by the re­paratiō of corrupt nature, which we haue by Christ, who is for this cause called the second Adam 1. Cor. 15.45 Why Christ is called the se­cond Adam. The end of re­generation., be­cause he hath restored vs to true and perfect inte­gritie. For the ende of regeneration, is that Christ may fashion vs againe to the image of God: which is, that we may bear the image of God in true god­linesse, righteousnesse, purenesse, and knowledge.

Obiect. The similitude of God consisteth in the gouernment giuen to man: because he was made heire and possessor of all things.

An. The image of God must be sought properly within him and not without him: yea it is an inward good thing of the soule.

Obiect. The Ma­nichees. Seruetus. God breathed into the face of man the breath of life*, whēce we must gather that the soule did conuey into man the substance of God.

An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions, but also to ignorance, Whether the soule doe con­ueye into man the substance of God. to euill concupiscēce and to all manner vices: then which nothing can be more absurd.

Obiect. An absurditie. Paull saith that we be the generation of God Act. 17.28..

An. In qualitie not in substance: to wit inasmuch as he hath indued vs with diuine gifts. For the crea­tion is not a pouring of one substance into another, but the beginning of an essence of nothing.

Obiect. The soule is giuen by God, Creation. Osiander. and when it departeth out of the flesh it returneth to him: ther­fore it was taken out of his substance.

An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite, [Page 48] vnlesse Christ should poure out him self substantial­ly into vs.

What the soule is.6 And it appeareth by the Scripture that the soule is nothing else, but a substance without bodie, and yet put into a bodie, and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie, and make the organes or instru­ments fit and profitable for their actions, but also that it may beare the chief sway in gouerning mans life: and not only touching the offices of the earth­ly life, but also that it may raise vs vp to worshippe God.

The partes of the soule.7 And it hath two partes, vnderstanding and will: vnderstanding discerneth betwene obiects or things set before it, as ech of them shall seeme meet 1 to be allowed or disalowed. Will chuseth and fol­loweth after that which the vnderstanding sayth is 2 good: Vnderstanding or reiecteth and flieth from that which it misliketh. Will.

How great mans excellen­cy was in his creation.18 When man was first created he had all these excellent giftes, as reason, vnderstanding, wise­dome, iudgement not onely for the gouernment of the earthly life, but also to clime vp euen vnto God 1 vnto eternall felicitie. Secondly that he might haue 2 election to direct the appetite, Election. and to temper all the instrumentall motions: and so his will might be altogether conformable to reason. Free will. In this perfe­ction man dyd excell in free will, whereby if he would he might haue attained eternall life. Man fell of his owne accord. For he fell onely of his owne accord and will. Man recea­ued indeede to be able if he would: but he had not will to be able: A note. because stedfast perseuerance should haue followed this will.

CHAP. XVI. That God doth cherish & defend the world which he hath created by his power, & that he gouerneth all parts therof by his prouidence.

1 FVrthermore to the end we may the more ea­silie attaine to the knowledge of the fall of man, it is requisite that our faith pearce higher, God is the creator & go­uernour of all thinges. to wit, that whom it hath learned to be the creatour of al things, it may also forthwith gather to be the per­petuall 1 gouernour and preseruer therof: & that not 2 by stirring with an vniuersall motion as well the frame of the world as euerie particular part therof: 1 but by sustaining, cherishing, & prouiding for euery one of those things which he hath created, euen 2 vnto the least sparow.

2 Therfore if a man light amōg thieues, or wild 1 beasts, Thinges ha­uing life are subiect to the prouidence of God. We must as­cribe nothing to fortune. Mat. 10.30. Thinges with­out life. if another wandering in the wildernesse do find a remedie for his thirst, another being tossed by waues vpon the seas do come to an hauen, we must not ascribe all these thinges whether prosperous or otherwise to fortune, but to the prouidence of God, to whom euen the hairs of our head are numbred*. And as for things without life, though euerie one of them haue naturallie his propertie, yet they do not shew forth their force saue onely in as much as they are directed by the present hand of God: as that the sunne stood still two dayes at the prayer of Io­sua*, and that the shadowe thereof went backe for Ezechias his sake*. Ios. 10.13. 2 King 20.11.

3 The vigilant, effectuall, & working almightie power of God, which doth also work cōtinually shi­neth more clerly therin, The watchfull & effectuall omnipotencie of God. frō whēce we gather a dou­ble frute: first that he is of sufficiēt power & ability to do good to vs, who hath in his possession heauen & [Page 50] 1 earth, and vpon whose becke depend all creatures, 2 that they may obey him: secondly that we may safely rest in his protection, to whose will and plea­sure all those hurtfull things which may be feared, are subiect, & by whose power as by a bridle Sathan is hampered together with all his furies & retinue.

Whether ther be in God only a bare fore-knowledge. Obiect. There is in God onely a bare foreknow­ledge.

An. His prouidence worketh continually.

Obiect. His prouidence shall not keepe a man from turning him selfe whither he will by the free power of his will.

An. That is to make a diuision betweene God & men: so that God doth inspire by his power motion into man, whereby he may worke according to that nature which is giuen him: & man doth gouerne his own actions by voluntarie counsel: which is absurd.

4 Obiect. 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 par­ticular actions of euerie creature.

An. That is to make God the gouernour of the world onely in word and not in deede, if you take from him that which is the chiefest thing, God directeth euery thing to his end. Whether any thing come by chaunce. namely to moderate all things, and to direct euery thing to this end by his incomprehensible wisedome.

5 Obiect. The beginning of mouing is in the power of God, but all thinges are caried either of their owne accord or else by chaunce, whither the inclination of nature doth enforce them.

Absurdities. An. Then the dayes which succede the nightes, the moneths moneths, & years years, shold always keepe one measure in equall proportion; so that by this meanes there should be no place left either for the fatherly fauour of God in helping his: neither [Page 51] for the iudgments of God in punishing the wicked.

Obiect. God is beneficiall enough to mankinde, because he giueth the heauen and earth an ordina­rie force and strength, whereby he giueth food.

An. He doth often pronounce in the Lawe and Prophetes, that so often as he watereth the earth with dewe and raine, How God di­recteth parti­cular thinges. Deut. 28.1 he giueth testimonie of his grace and fauour: & that when he maketh the hea­uen as brasse by his commandement, it is a sure to­ken of his speciall vengeance Leuit. 26 4..

6 Also Ieremie the prophet crieth out Ier. 10 23., I know Lord that mans way is not his, neither is it in man to direct his goings: & Salomon saith, The goinges of man are of the Lord, and howe shall a man order his owne goings*? Pro. 20.24.

Obiect. Man can do nothing without the power of God.

An. Power, choice, appointment are attributed to God.

Quest. Doth anie thing come by chaunce?

An. Though a bough being broken of frō a tree do fall vpon one that passeth by, and do kil him, Nothing by chaunce. the Lord sayth that he hath deliuered him into the hād of the slayer Exod. 21.13..

Quest. What? do not lots fall by chaunce?

An. God doth chalenge to him selfe the iudge­ment therof. Lottes fall not by chaunce. Pro. 16.33

7 Wherupon we will conclude that particular euents are testimonies in generall of the singular & particular prouidence of God. No wynde ri­seth without the speciall prouidence of God. Ex. 19.13. Whereupon Moses saith, God raised a wind in the wildernesse, that it might bring to the people a multitude of birdes Ex. 19.13..

Obiect. This came to passe extraordinarily.

An. But yet I gather therby that there neuer ri­seth anie wind, but by the speciall commandement [Page 52] Whereby is gathered that not only his generall pro­uidence is of force in his creatures, that he may cō ­tinue the order of nature: but that it is applied vn­to a certaine and proper ende, by his wonderfull counsell.

Destenie diffe­reth frō Gods prouidence.18 Obiect. That is the opinion of the Stoickes touching destinie.

An. They did attribute such necessitie to nature and not to the will of God.

Quest. Doth any thing come to passe by chaūce?

An. Not in respect of God, but of our selues, who are often deceaued by the euent of things.

Lib. 8. 3. quest. & tit. de Trin. 3. cap. 4. Obiect. Augustine doth often make mention of sufferance*.

An. He proueth that the wil of God is the chiefe and first cause of all things: Sufferance is al one with com­mandement. because nothing doeth come to passe but by his cōmandement or sufferāce.

Quest. Why doth the Scripture often make mē ­tion of chaunce?

Chanceable thinges are of­ten read of in the Scriptures. An. Howe soeuer all things are ordered by the counsell of God, yet are they sayde to be vnto vs chaunceable, because the order, reason, and neces­sitie of those things which fall out, do for the most partly hid in the counsell of God, and are not com­prehended by mans opinion.

CHAP. XVII. Frutes of Gods prouidence.

1 FVrthermore it shall be expedient here to note to what end the Scripture doth teach that all things are ordered by God: The ende of Goddes proui­dence and first of all we must note, that we must consider the prouidence of God as well for the time to come as for the time past: se­condly that it doth so order all things, that some­times [Page 53] it worketh by meanes, and somtimes without 1 meanes, & somtimes against all meanes: lastly that 2 it tēdeth to this end that God may shew that he ca­reth 1 2 3 for all mankinde: and that he doth especially 3 watch ouer his Church in gouerning the same. And 4 now this must be added moreouer, that although ei­ther 1 the fatherly fauour of God, or else the sharpnes 2 of his iudgmēt do shine in the whole course of Gods prouidēce: yet are the causes of those things which fall out sometimes hidden, so that this cogitation creepeth into our mindes, that the affaires of men are turned ouer and whirled about with the blinde sway of fortune: or else the flesh doth prouoke vs to murmure, as if God did make tennis bals of men to play withall. But we shall learne by the end, We must marke the end of things. A note. if we will be quiet, that God hath a right good reason for his purpose. Therefore let vs reuerence the secret iudgements of God.

2 But although the will of God be comprehen­ded in the commaundements of the Lawe, The law is the rule of iustice. the rule of all iustice and equitie, yet we say that his iudge­ments are a great deapth*, Psal. 36.7 by which we reuerence the other wil of God which is hidden frō vs: wherof Paull also speaketh, O the depth of the wisdome & riches, and knowledge of God Rom. 11.33. Ther is in God a reuealed will and a secret will..

Obiect. We must content our selues with the Scriptures, wherein the will of God is most fully de­clared vnto vs: for there is none other will in the secret counsell of God.

An. I graunt there is but one onely will in God, & yet because of the imbecillitie of our wit we cōsi­der a double will, one comprehended in the Lawe, and in the Gospell, which is the way wherein we do 1 safely walke: and another which we can not search out, but do reuerently adore. Moses expressed [Page 54] 2 both these in fewe wordes: hidden things belong to 1 our God: but the things which are here writtē ap­pertaine 2 to you and your children*.

Deut. 29.29. Touching things to come3 Obiect. If God haue assigned the point and verie time of our death, we can not escape i [...]: and therfore it is vaine to vse anie circumspectiō. Ther­fore 1 where as one man dare not go a daungerous way lest he be slaine of robbers: another man sen­deth for phisitians that he may prolong or help his life &c. Either all these are vaine remedies, which are vsed to correct the will of God: or else life and death: health and sicknesse &c. are not determined 2 by his certaine decree. Moreouer the prayers of the faithfull shall be disordered, or at least superfluous, wherein they pray, that God will prouide for those thinges, which he hath alreadie determined from 3 eternitie. Furthermore a cutter doth slay a good subiect, Touching thinges past. he hath executed the purpose of God: some man hath committed theft or whordome, he is the minister of his prouidence.

1 4 An. But as touching things to come, Salo­mon doth easily reconcile together the prouidence of God and mans deliberations, Deliberations touching things to come doe agree with the prouidence of God. Pro. 16 9. We must vse meanes. the heart of man, saith he, doth inuent his way, & the Lord directeth his goings*: Therefore we are not letted by the de­cree of God, but that we may prouide for our life. For he which hath appointed the boundes and limites of our life, doth also minister cautions & re­medies for preseruing thereof.

Fatall daūgers. Obiect. No daunger shall hurt vnlesse it be fatall or come by destinie, which can not be preuented by anie remedies.

An. But what if daunger be not fatal with God, bicause he hath assigned the remedies to ouercome them?

[Page 55] Ob. We shall escape danger without anie circū ­spection, if it be not fatall or appointed by destinie.

An. But the Lord doth therfore enioyne thee to take heed, because he will not haue it fatall to thee: the arts and skill of taking councell and heede are inspired of God, that they may serue his prouidēce: Gods proui­dence is garni­shed with her meanes. God doth hide frō vs things to come, that we shold preuent them as thinges doubtfull. For the proui­dence of God doth not alwayes shew it selfe naked, but after a sort cloathed with her meanes.

5 The euents of the time past do altogether de­pend vpon it. Of things past.

Obiect. Therfore neither theft, nor murder, nor adulterie are cōmitted, Why sinners are punished. but the will of God cōmeth betweene. Why shall they be punished then?

An. That man obeyeth God, who being taught by his word touching his will, doth striue to come thither whither he is called by him. Therefore cut­throtes do not serue God, but they do rather obey their owne wicked lust.

Obiect. But vnlesse he would, the theft should not be committed. God doth vse euil instrumēts well.

An. But it is not committed that he may be o­beyed: and yet by doing euill we serue his iust ordi­nance: because through the infinite greatnesse of his wisedome, he knoweth howe to vse euill instru­ments well, to do good.

Obiect. 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 vse of our wickednesse.

Ob. But God worketh by those which are euill.

An. As stinke in a dead carkasse is caused by the sunne beames, and yet they them selues stinke not: A similitude. so in an euill man the matter of euill is abidinge: [Page 56] what pollution shall God draw to him selfe if he vse his ministerie at his pleasure?

6 But to the ende we may thereby gather most 1 sweete frute, All thinges come to passe by the disposi­tion of God. let vs be assuredly perswaded that all things come to passe by the disposition of God, and that nothing happeneth by chaunce. Therefore let vs alwayes haue an eye to him as to the principall 2 cause of all things: & let vs also behold the inferiour causes in their places. All thinges fall out for the best to the faithfull. Psal. 55.23. Zach. 2.8. Psal. 91.1. &c. Secōdly let vs not doubt that the singuler prouidence of God doth watch for our preseruation, which will suffer nothing to come to passe, but that which may turn to our good & safty*.

1 2 7 Furthermore all men are vnder his power, whether their minds must be wonne to good will as of the Aegyptians Exod. 3.21.: or their wickednes must be re­strained, as of Achab 1. King. 22.22., Achitophell 2. Sam. 17 6 &c. After this knowledge ensueth thankfulnes of mind in the pro­sperous successe of things: in aduersitie patience: & incredible securitie against the time to come.

Ioseph. Iob. Gen. 45.8. & 50 20.8 So Ioseph turned backe his mind vnto God, the cause of all things hauing forgotten the iniurie of his brethren*. So Iob doth not turne him self vn­to the Chaldeans, but doth comfort him self on this wise Iob. 1.21., The Lord gaue, & the Lord hath takē away*.

9 And yet we must not winke at the inferior cau­ses. 1 So a godly man will reuerence God in benefits receaued, Inferiour cau­ses ought not to be contem­ned. as the principall authour, & will honour men as his ministers. If he suffer anie losse either through negligence, or want of skill, he will thinke 2 with him selfe that that was done by the will of God but he will also impute it to him selfe. In thinges to come he will recken it as a benefit of God, if he be not depriued of the help of mē, which he may vse to his safty. Therfore he will neither play the sluggard in taking counsell, neither wil he be slack in crauing [Page 57] their aide, Ioab. but yet he will principallie commend and commit himselfe to the wisedome of God as did Io­ab, 2. Sam. 10.12. that by the gouernance therof he may be dire­cted vnto the right marke.

10 Thence commeth the inestimable felicitie of a godlie minde. There be innumerable euils, We are beset on euerie side with daungers. which beset mans life, which threaten as many deathes: a­midst so many straites man shall be the most mise­rable of all, who being halfe dead in life doth drawe forth a carefull & languishing breath, A similitude. euen as if hee had a sword continuallie hanging ouer his necke.

11 But when that light of Gods prouidence doth once appear to a man that is godlie, he is now not onlie acquitted of, and deliuered from that ex­treame carefulnes and feare wherewith he was op­pressed before: but he is also eased of all care. For he vnderstandeth, that the father of heauen doeth so 1 containe all things in his power, doth so gouern thē 2 3 by his onlie beck, doth so order thē by his wisdome, that nothing doth come to passe but by his disposi­tion.

12 Obiect. But the counsell & purpose of God is not firme & stable, but it changeth according to the condition of inferiour things. Gen. 6.6. For it repented him that he had made man, 1. Sam. 15.11 and that he had aduanced Saul vnto the kingdome, &c.*

An. Repentaunce is no more in God then igno­rance, or error, or weaknes. Repentance can not be in God. 1. Sam. 15.29 He is not man that hee can repent.*

Que. What is meant thē by the word repētance?

13 An. Euen the same which is ment by all other formes of speaking, which describe God to vs after the manner of men, that they may submit and ap­plie them selues to our capacitie. For they doe paint out GOD to vs, not suche a one as hee [Page 58] is in himselfe, but such a one as hee is perceaued of vs. Therefore he prosecuteth with one continuall course that which he had foreseene, Note. No variablenes in God. allowed, decre­ed, from eternitie, howsoeuer there appeare in the sight of men a sodaine change.

14 Neither doth the holy historie, when it re­porteth that that destruction which was alreadie denounced, was remitted to the men of Niniuie:* and that the life of Ezechias was prolonged after that it was told him he shoulde die Isa. 38.5. shew that the decrees of God were abrogated. Ioh. 3.10. For God woulde not their destruction: but their amendement, that they might not be destroyed. Therfore though the denunciations doe simply affirme, Threatninges are conditio­nall. yet neuerthelesse it appeareth by the end it selfe, that they might con­taine in themselues notwithstanding a secrete con­dition. Let vs conclude with Iesaias, The Lorde of hostes hath determined, and who shalbe able to vn­doe it? Isa. 14.26. His hande is stretched out, and who shall turne it away?

CHAP. XVIII. That God doth so vse the seruice of wicked men, and doth so turne their mindes to execute his iudge­ments, that he himselfe remaineth pure from all spot.

Whether suf­ferance be without the will of God. Iob. 1.22.1 Ob. GOD will not euill, but doth only suffer the same to be done?

An. Yea Iob saith, 2. Kin. 22.10. The Lorde gaue, the Lorde hath taken away: as it pleased God so is it come to passe. God sent a liyng spirite to deceaue Achab. Ier. 50.25. Nabuchadnezer is called the seruant of God, &c. Therefore whatsoeuer is done it commeth from God.

[Page 59]2 Furthermore the secrete motions of the mind are turned to and fro, as it pleaseth God. The motions of the minde are ruled by God. Pro. 21.2. Ezech. 7.26. There­fore is it trulie said, that God taketh the lippe from the true speakers, and wisedome from the aged: Ex. 8.15. He hardened the heart of Pharao,

Obiect. God suffereth the reprobate to be blin­ded by Satan, not that he willeth or commaundeth it. The cause of hardening is both of God & also of man.

An. The will of God is set downe to be the cause of hardening the heart, which doth iustly strike men with blindnesse and madnesse.

Obiect. It is saide in another place, that Pharao himselfe did harden his owne heart.

An. These two agree verie well together, Note. but in diuers respects: God would haue the heart of Pha­rao to be hardened, that his people might be deliue­red with greater glorie. The will of Pharao came betweene, so that he is without excuse, neither can he seeke for the cause of this euill any where els but in himselfe.

3 Obiect. If nothing come to passe vnlesse God be willing, there shal be two contrarie willes in him: There be not two contrarie willes in God. Note. bicause he decreeth those things in his secret coun­sell, which he hath openlie forbidden in his lawe.

An. Neither is God contrarie to himself, ne yet is his will changed, neither doth he faine that he wil not that which hee will: but whereas it is one and simple in him, it appeareth to vs to be manifold, be­cause by reason of the imbecillitie of our minde we doe not comprehend how he will not haue, and will haue, one and the same thing to be done after a di­uers maner.

4 Obiect. If God doe not onlie vse the seruice of the wicked, but also gouerne their counsels and affections, he shallbe the authour of all wickednes: [Page 60] and therefore men are vnworthilie condemned if they execute that which God hath decreed: because they obey his will.

God is not the author of wic­kednes. An. It is euill done to mixe the will of God with his commandement, which doth greatlie differ frō it, as appeareth by infinite examples. For although God meant to reuenge the adulterie of Dauid whē Absolon did lie with his father wiues, * yet did hee not commaunde the wicked sonne to commit in­cest.

2. Sam. 16.22. The will of God must be distinguished from his com­mandement. Ose. 8 4. Quest. How doe these things agree, that Ierobo­am reigned not by God, * and that he was appoin­ted by him to be gouernour of the kingdome?*

An. Ieroboam did not reigne by God, because the people could neither reuolt from the familie of Dauid, but they must shake of the yoke laid vppon them by God: Ose. 13.11. neither yet was God robbed of his libertie, but that he might by this means punish Sa­lomons vnthankfulnes. Therefore we see how God in not willing false breach of alleageance, 1. Kin. 12.15. wil yet iu­stlie (to another end) falling away:* and how in one worke as well the fault of man doth bewray it self, as the iustice of God doth appeare and shine cleerelie.

THE SECOND BOOKE OF THE INSTITVTI­ON OF CHRISTIAN RELIGION.

Of the knowledge of God the Redeemer in Christ, which was reuealed first to the fathers vnder the lawe, and then afterward to vs also in the Gospell.

CHAP. I. That by the sinne and falling of Adam all mankind was subiect to the curse, and did degenerate from the first estate where originall sinne is handeled.

1 THE knowledge 1 of ourselues cōsi­steth in 2. things: The know­ledge of our selues consi­steth in two things. first, that consi­dering what was giuen vs in crea­tion, and howe bountifullie God contynueth hys grace toward vs, wee may knowe how great y e ex­cellencie of our nature should be, if so be it should cōtinue sound, & that we may therewithall thinke vpon this, that we [Page 62] haue nothing of their owne, but that we hold at the pleasure of another, all that which God hath besto­wed vppon vs, that we may alwaies depende vppon him. Secondlie, that wee may call to minde our mi­serable estate after the fall of Adam, the perceauing whereof, may trulie humble vs beeing confounded, 2 all glorie and confidence being throwen downe. Thereby may be kindled a new desire to seeke God, Our miserable estate after the fall of Adam. in whom euerie one of vs may recouer those good things, whereof we are found altogether empty and 3 voide.

The ende of the knowledge of our selues. The fruite of this knowledge is the submit­ting of our selues. Ambition is naturall.2 The truth of God trulie requireth this know­ledge, which may both cal vs farre away from all cō ­fidence of our own power, and may bring vs to sub­mission beeing destitute of all matter of boasting. Which rule we ought to keepe, if wee will come to the right marke both of being wise and also of do­ing.

3 And because all of vs are led generallie with vaine ambition, neither doe we freelie confesse the miserable want of our owne powers, hoping that to be enough, if hauing proclaimed warre against vi­ces, 1 wee indeuour with all our whole desire to doe 2 that which is honest, wee must consider diligentlie what maner persons we were created: Note. & what ones we be at this day, that it may more easilie appeare 1 thereby: first, what we owe, and what is our duetie: 2 Secondlie, howe great our strength is to doe the same. The image of God.

4 By that which goeth before it is euident that Adam was created after the image of God, namely, partaker of the wisedome, righteousnesse & power of God, Infidelity the first cause of miserie. But when he did rather beleeue the intice­ments of Satan, then God, from whose subiection he fell being vnfaithfull, not fearing the denunciation [Page 63] of fearefull death, hee was quite stripped out of all the giftes of Gods grace: not gluttonie, Man stripped out of the gifts of grace. Infidelity: Ambition Vnthankfulnes Stubbornes. but infideli­tie was in him the roote of falling away. Hence issu­ed ambition and pride, whereto vnthankfulnesse was annexed. Therby the gate was set open for am­bition, which was the mother of stubbornnesse, that men hauing cast frō them the fear of God, might run headlong, whither lust did carrie them. Rom. 8.22.

5 It is no maruell if all mankinde were corrupt: that is, did degenerate from his first estate, and be­came subiect to the curse through the fall of Adam, seeing other natures doe grone beeing after a sort deformed. This was called by the old writers, Original sinne. Pelagius. Imitation Corruption is naturally in vs. Psal. 15.7. origi­nall sinne.

Obiect. The sinne of Adam passeth into his po­steritie by imitation, not by propagation.

An. It is proued by testimonies of scripture, that wee bring corruption with vs from our mo­thers wombe: Iob. 14.4. For who can giue a cleane thing of that which is vncleane?*

6 Therfore the vncleannes of the parēts is sent ouer into the children, that al without any excepti­on may be polluted at their beginning. Because Adā was not only the progenitor, Adam the roote of mans nature. but also as it were the roote of mans nature. That appeareth, first, by the comparison of Adam and Christe. * Secondlie be­cause 1 we are the children of wrath: Rom. 5.12 * last of all be­cause that is flesh which is begotten of flesh.* 2 3

7 Obiect. If the infection be resident principal­lie in the soule, Eph. 2.5. Ioh. 3.6. then the father begetteth the soule. Whether the Father beget the soule.

An. The Lord committed to Adam those giftes which he meant to bestow vpon mans nature. Ther­fore when he lost them after he had receaued them he lost them not onlie for himself, but for vs all. Who [Page 64] will stand about the conueiance of the soule, when he shall heare that Adam receiued no lesse for vs, Note. then for himselfe those ornaments which he lost?

Pelagians Obiect. It is not likelie that the children drawe corruption from godlie parents, seeing they ought rather to be sanctified by their purenesse. 1. Cor. 7.14 Whence rege­neration com­meth.*

An. They discend not of their spirituall regene­ration, but of the carnall, whereby commeth, gilti­nesse: but sanctification commeth from supernatu­rall grace.

Originall sinne what.8 Therfore originall sin is the heritable corrup­tion of our nature powred out into all parts of the minde, which maketh vs first guiltie of the wrath of God, What be the workes of the flesh. Gal. 5.19. & then afterwarde it bringeth foorth in vs the works which are called in the scriptures the workes of the flesh.*

Obiect That is the bonde of another mans sinne. For wee through the sin of Adam are made subiect to the iudgement of God.

An. We do not beare the blame of Adams fault being innocent, but we beare the blame of our own. For the punishment did not onlie range from him to vs, We beare the blame for our owne fault. but the infection beeing dripped in frō him, is resident in vs, whereto the punishment is due by good right.

All partes of the soule are corrupt.9 For all the partes of the soule were possessed by sinne, after that Adam fell away from the foun­taine of righteousnesse.

Obiect. That corruption appertaineth vnto the inferior appetite, Lombardus. Rom. 7.18 and onlie vnto the sensual motiōs: because Paul saith that it is resident in the flesh.*

An. Not properlie, but because it doeth more ap­pear in the flesh. Yea Paul himself teacheth that no­thing is cleane frō the deadlie infection thereof, ei­ther in the vnderstanding, or in the will. Which ap­peareth [Page 65] more plainelie by the renuing, Eph. 4.13. which com­prehendeth a perfect reforming of all the partes. Rom. 12.2 Rom. 87.

10 Obiect. God might haue prouided better for our saluation, if he had preuented the fall of Adam. Our fall is of our selues

An. Godlie mindes must loath such bold curiosi­tie. Our fall must bee imputed to the corruption of nature: which the preacher did diligentlie note. This I know that God made mā righteous: but they haue sought to themselues many inuentions. Ecclesiast. 7.30.*

11 Therfore we say that man is corrupt through naturall corruption, Sinne is a cer­taine qualitie cumming from some other thing Eph. 2.3. yet such as did not flowe from nature. For it is rather a qualitie cōming from some other thing which happened to man, then asubstan­tiall propertie which flowed from the beginning. Whereupon we conclude with Paul, * that all wee are by nature the children of wrath.

CHAP. II. That man is now spoiled of freedome of will, and subiect to miserable bondage.

1 NOW it resteth that wee do more narrowlie discusse, How farre we be robbed. whether we be dispoiled of all liber­tie, since we be brought into this bondage: & if anie 1 peece remain, how farre the force therof reacheth. A Caution. We must deale wiselie here: for if wee say that man is depriued of all righteousnesse, he will foorthwith 2 thereby take occasion to become sluggish: if we as­cribe to him euen but a verie little, he will streight­way be ouerthrowen with rash confidence. The Philoso­phers hold that there be three powers of the soule as vnder­standing

2 Therefore let vs consider, (seeeing that we said a litle before, that the powers of the soule were pla­ced in the minde and heart, as vnderstanding and will) what they both are able to doe. The Philo­sophers [Page 66] make three powers of the soule, Sense Will. vnderstan­ding, sense, and will or appetite, and they think that 1 the reason of mans vnderstanding is sufficient for 2 right gouernment: that will is in deed prouoked by 3 sense vnto euill, but yet it hath free choise, and that it cannot be hindered, but that it may folow reason as a guide: finallie that vertues and vices are in our power.

3 Moreouer some of them brake out into suche licentiousnesse, that they did boast, that it is indeed the gift of the Gods that wee liue: but our owne that wee liue well, and holily. They erred greatlie therein.

Deuines.4 The Ecclesiasticall writers, though they drew neerer to the truth, did notwithstanding speake too Philosophicallie touching this matter, What free will is. attributing to man Freewill, which they doe commonlie define thus, that it is a power of reason to folow that which is good: being assisted by grace: and euill when it ceaseth.

5 And they are commonlie wont to make subiect to free determination indifferent things, which, doe nothing appertain vnto the kingdome of God and to referre true righteousnesse vnto the special grace of God, and spirituall regeneration. Therefore they reckon vp a manifold will: the first sensitiue, the se­cond naturall, the third spirituall: they teache that the two former are free for man, and that the third is the worke of the holy ghost in man.

6 Wherein they gaue too much to mans power, and also they took too much from the grace of God which they deuide into grace working and working together. The grace of God is double working and working toge­ther. By the former we will that which is good effectuallie: the latter followeth the good will of man and helpeth it.

[Page 67]7 Man is said to haue Freewill thus, We doe euill willinglie not by constraint. not because he hath free choise of good as well as of euill, but because he doth euill willinglie without constraint. That is very well, but to what ende was it to giue so proude a title to so small a matter? The fathers.

8 But and if the authoritie of the fathers doe mooue vs: they haue in their mouthes continuallie this worde, but they declare therewithall what ac­count they make of the vse thereof.

9 For sometimes they teache that man beeing spoyled of the strength of freewill, doth flie to grace alone: sometimes they furnishe him with weapons of his owne.

10 But to omit the opinions of other men, if we shall more narrowlie seeke for the truth in conside­ring mans nature, as euery man is throwen downe with the feeling of his owne calamitie, pouerty, na­kednesse, reproche, so he hath best profited in the knowledge of himselfe, Who hath best proficed in the knowledge of himselfe. True humility.

11 Furthermore, that shalbe true humilitie, whē he doth in deed perceiue himselfe to be such a one, as hath no refuge but in humilitie.

12 But that the order of our speeche may pro­ceed according to that distinction whereby we de­uided 1 mans soule into vnderstanding and will, What we can doe by vnder­standing. let vs in the former place discusse the force of vnderstan­ding.

13 Wee see what it can doe either in earthlie 1 2 things or in heauenlie thinges: I call these earthlie 1 2 thinges which appertaine not to God or his king­dome, Earthlie things but are contained within the boundes of this life: as pollicie, gouernment of housholde, Heauenly thinges. all manuall sciences, liberall artes: I call the pure knowledge of God, the order of true righteous­nes, and the misteries of the kingdome of heauen, [Page 68] heauenlie things: as also the knowledge of the will 1 2 of God, & the rule of ordering the life according to the same. Of the former we must cōfes thus: because man is a fellowlie creature, he is bent also by natu­rall inclination to preserue that fellowship: & ther­fore we see that in the minds of al mē there be cer­taine generall impressions of a certaine ciuill hone­stie and order. What mans vn­derstanding cā doe in heauen­lie thinges.

14 We may see that in liberall artes and manu­all, 1 to learne which there is in vs all a certaine apt­nesse. 2 Moreouer wee haue a certaine strength of naturall force and a certaine facilitie to inuent some new thing in euerie art, or to amplifie & pul­lish.

We haue a cer­taine aptnes to learne the arts. Naturall force.15 And yet let vs not in the meane season forget that these are most excellent good things of Gods spirite, which he bestoweth vpon whom hee will to the common good of mankinde.

Exod. 32.2. & 35.30.16 For if it were requisite that the knowledge which was necessarie for the garnishing & framing of the temple should be instilled into Beseel and O­liab * by the spirite of God, no maruell if it be saide that the knowledge of those thinges which are in mans life most excellent (as lawe and phisicke) bee imparted to vs by the spirite of God.

Quest. What fellowship haue the wicked with the spirite which are altogeather straungers from God? For the spirite of God dwelleth in the faith­full alone.

The spirit of sanctification. is in the faith­full alone. An. That must be vnderstoode of the spirite of sanctification, whereby wee are consecrated to bee temples to God himselfe. And yet neuerthelesse, he replenisheth, moueth, quickeneth all thinges by the power of the same spirite, and that according to the propertie of euerie kinde, which he hath gi­uen [Page 69] to it by the law of creation.

17 Obiect. But some excell in quicknesse of witte, some surpasse in iudgement, some haue a more nimble mynde to learne this art or that.

An. In this varietie God setteth foorth to vs his grace, The giftes of God are deui­ded. least anie man challendge to himselfe as beeing his owne, that which floweth from his meere liberalitie. Thereby wee see some markes of the image of God remaining in man, which distin­guish him from other creatures. Certayne gifts remaine in man.

18 Nowe wee must declare what mans rea­son doth see, when he is come to the kingdome of God, to that spirituall sight: which consisteth principallie in three thinges: to knowe God: to 2 know his fatherlie fauour towarde vs wherein our saluation consisteth: In spirituall thinges and the way to frame the life according to the rule of the law. In the first 1 two, & also properlie in the second, the most wittie 2 men are blinder then moles. 3

19 Iohn teacheth this most excellentlie, Iohn. 1.4. Ioh. 15.1. * when hee writeth that life was in God from the begin­ning, and that life whiche was the light of men: that this lyght shineth in the darknesse, and the darkenesse comprehendeth it not. It was the e­speciall reuelation of the father, Mat. 16.17. that Peter knewe Christ.

20 Therefore when Moses hitteth the people in the teeth with their forgetfulnesse, hee noteth notwithstanding therewithall, that they coulde none otherwise be wise in the mysteries of God, Deut. 19.2. saue onelie through his benefite and goodnesse. Thine eyes, saith hee, haue seene these signes, Man vnderstā ­deth the miste­ries of God by reason of his illightning. and these huge wonders: and the Lord hath not giuen thee an heart to vnderstand, neither eares to hear, nor eies to see. Whereupon we do easilie conclude, [Page 70] that man hath as much power to vnderstande the misteries of God, as he shall be illuminate by his grace.

21 Obiect. God prouideth for this blockishnesse or ignorance, when by the doctrine of his worde, he directeth mans vnderstanding thither, whither it could not come without a guide.

An. Dauid had the law wherein all wisedome is comprehended, and yet beeing not therewith con­tent, Psal. 119.18. he desireth to haue his eies opened, that hee might consider the misteries of the law. *

22 The knowledge of ordering the life aright re­maineth: Ordering of the life. though by the law of nature we can som­what discerne good from euill, yet it shall come to passe thereby, that mans minde being guiltie before God, Rom. 2.14. may be made without excuse.*

23. Because we see those things which are good & wee allow them, wee followe the thinges which are worse.

2. Cor. 3.5. Will.24 We must conclude with Paul, that we are not fit of our selues, to thinke any thing of our selues, as of our selues.*

25 The weakenesse of mans reason is so great.

1 26 Furthermore, will, wherein the freedome of will standeth chieflie must bee considered in diuine matters and in humane matters. Sect. 6. c. 4. lib. 2.

2 27 Our will hath no power at all in diuine mat­ters, Phil 2 because it is proper to God alone to giue both to will, and also to finish.

Obiect. Paul saith that he would good, but hee cannot accomplish it. Rom. 7.15. Therfore man hath of him­selfe to will that which is good.

An. Paule speaketh not of the naturall man, but of him that is regenerate. For he addeth, I am delighted in the lawe according to the inward man: [Page 71] but I see another lawe in my members resisting the lawe of my minde. Rom. 7.22*

CHAP. III. That there commeth nothing from the corrupt nature of man, but that which is damnable.

1 THEREFORE it appeareth plainelie by the titles which the scripture giueth man, The whole man is corrupt. Ioh. 3.6. that he is corrupt in both parts: because he is saide to bee flesh borne of flesh, Rom. 8.6 and the affection of the flesh is death. *

Obiect. The word flesh appertaineth onlie to the sensuall and not to the superiour part of the soule.

An. Christes argument is otherwise, that man must be borne againe, because he is fleshe, Ioh. 3.6. Regeneration according to the minde* he did not commaunde him to be borne againe according to his bodie, but according to the minde.

2 Therefore in vaine we doe seeke for in man ei­ther integritie, or vnderstanding, or feare of God.

3 Obiect. But in all ages there haue beene some which during their whole life haue been bent vnto vertue, hauing nature for their guide. 1 2 3

An. God brideleth by his grace the euill affecti­ons of men, Who haue bin bent to vertue hauing nature for their guide Why God bri­dleth the euill. so much as he seeth expedient for pre­seruation of the generalitie of things. Hereby some are kept backe with shame, some with feare of lawes, least they breake out into manie sortes of filthinesse.

4 Obiect. The doubt is not yet answered. For we 1 must either make Camillus like Catiline, or els wee 2 shall haue an exāple in Camillus that nature, if it be 1 framed by diligence, is not quite void of goodnes. A Dilemma.

An. The special grace of God gaue that to the one which it denied to the other. 1. Sam. 10.6. Wee see that in Saul whom God made a new man.*

[Page 72] The slauery of sinne.5 Therfore because the will is holden fast bound by the slauerie of sinne, it cannot moue it self to that which is good, much lesse applie it selfe thereto. For such a motion is the beginning of turning to God, The beginning of conuersion cometh of God Ier. 31.18. Note. which is wholie attributed to the grace of God in the scripture, notwithstanding the will remaineth which maketh hast vnto sinne, with a most earnest affection. This is well set downe by Bernard that it belongeth to man to will: to corrupt nature, to wyll that which is euill: to grace, to will that which is good. We doe euill of necessity not being con­strained. Whereupon it followeth that men are draw­en vnto euill by necessitie of will, and yet they are not constrained to commit it.

16 It appeareth more plainelie by the contrarie remedie of Gods grace, howe great the corruption of our nature is. An argument drawen from regeneration. For seeing the Lord dothe of his pure grace giue vs what good thing soeuer is in vs: it followeth that mans minde is in his owne nature deuoid of all goodnesse. For that cause it is saide, that he which hath begun in vs a good work, will fi­nish it vntill the day of Iesus Christ. Ph. 4.6. & 2.13*

Obiect. The Lord beginneth that which is good, because the will being of it selfe weake, is holpen.

An. The spirite saith otherwise, I will giue you, saith he, a new heart: I will put a newe spirite in the midst of you: and I will take away the stonie heart out of your flesh, & I will giue you a fleshie heart, & I will put my spirite in the midst of you, and I will make you walke in my commaundements. Ezech. 35.26*

7 Obiect. Will being turned away from good­nesse by nature, is couerted by the power of God alone, but being prepared it hath an office and part in doing.

Ad. Bonifa. ep. 106 An. Augustine teacheth that grace goeth before euery good work, but so that will doth accōpany it, [Page 73] not leade it: that it cometh after as a wayting man and not as a foregoer. Therefore he attributeth no praise of good works to mans will.

Obiect. Grace can do nothing without will, nei­ther can will do anie thing without grace.

An. As if the will it selfe did not worke by grace, Note. For the Lord preuenteth him that is vnwilling, 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 is enclined to good saue in the elect. Election. But the cause 1 of election must be sought without men, There is no will vnto goodnes saue onlie in the elect. whereby it is proued, that man hath not of him self a right will but that it floweth from the same good pleasure, whereby we are elect before the creation of the 2 world. There is also another reason, for seeing the beginning of willing and doing well commeth from faith: & faith is the gift of God: Faith. 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: let him encline our hart vnto him selfe, saith Solomon, that we may keepe his commandements*. And Da­uid beseecheth God to create a cleane heart in him*. Rom. 8.58. Psal. 51.12.

Obiect. Such prayer is a signe of a godly & holy affection.

An. Though Dauid had alreadie repēted in part yet he compareth his former state with that sorow­full fall, which he had tried. Therefore taking vpon him the person of a man estraunged from God, he doth for good causes desire to haue those thinges geuen him, which God giueth to his elect in re­generation. Therefore beeing like to a deade man, hee desireth to be created a freshe. [Page 74] Christ teacheth that manifestly by the similitude of a vine, A similitude. Ioh. 15.1. where he concludeth, without me ye can do nothing.

Obiect. The iuyce is now included in the branch, and also force to bring forth frute, and therefore it taketh not all from the earth, or from the first root, because it bringeth some thing of her owne.

An. But Christ meaneth nothing else, but that we be drie wood and nothing worth, when we be se­parate from him.

10 Obiect. God moueth the will, but it is af­terward in our choice either to obey, or to resist the motion.

An. Yea he moueth it so effectually, that it must needs follow.

Obiect. Chrysostome saith, whome he draweth, he draweth him being willing. Therefore God rea­cheth out his hand & waiteth to see if it may please vs to be holpen by his helpe.

An. Such was the state of man whiles he stood: but after his fall, the doctrine of Christ is true*, No man commeth to me, Ioh. 6.45. vnlesse the Father drawe him.

Perseuerance is the gift of God.11 As touching perseuerance it is not to be dou­bted but that it ought to be counted the free gift of God.

Obiect. It is giuen according to desert, as euerie man hath shewed him selfe not vnthankefull to the first grace: because it is in our hand to chuse or re­fuse grace when it is offered.

An. God heapeth vpon his seruaunts newe gra­ces, because when he liketh the work which he hath begun in them, Gods liberali­tie. Phil. 2.13. he findeth in them somewhat wher­on to bestowe greater graces, whence that doeth come. To him that hath shall be giuen*. Also God [Page 75] worketh in vs both to will and to accomplish, after his good pleasure.

Obiect. God worketh, we worke together. Be­cause after that we haue giuen place to the first grace, our indeuors do worke together nowe with the grace following.

An. That is, after we be once tamed, How we worke toge­ther. & brought by the power of God to the obedience of righteous­nesse, we go on willingly, and we are bent to follow the working of grace, this is true. Not that man ta­keth of him selfe somewhat whereby to labour with the grace of God.

12 Obiect. I haue laboured more then they all, saith Paull, not I, but the grace of God with me. Therefore he laboured together with the grace of God.

An. He ascribeth the whole praise of the labour to grace alone, by that correction, It is not I, saith he, which haue laboured, but the grace of God which was present with me.

13 Augustine saith * that the grace of persisting in goodnesse was giuen to Adam, if he would: Lib. de correp. & grati. cap. 2. Note but it was not graunted to him to will that he might be a­ble: that it is graunted to vs both to will and also to be able. It was the first libertie to be able not to sinne: ours is greater, not to be able to sinne.

14 Obiect. Will is not taken away by grace, Whence the grace of perse­uerance com­meth Epist. 105. but it is changed from euill to good, and is holpen when it is good, saith Augustine.

An. His meaning is onely this, that man is not so drawen that he is caried as it were by outwarde force and violence without the motion of the hart: but that he is so affected and moued within that he obeyeth with his heart

CHAP. IIII. How God worketh in the harts of men.

Mans captiui­tie.1 IT is sufficiētly proued that man is so holdē cap­tiue vnder the yoke of sinne, that he cānot of his owne nature either aspire by desire, or by diligence trauell to goodnesse.

Quest. There remaine two doubtes to be vnfol­ded, the first whether we sinne willingly, when we 1 are made slaues of the deuill: the seconde, whether in euill workes we ought to attribute anie thing to God? Two doubtes.

2 A similitude. The condition of mans will. An. As touching the first, Augustine compareth mans wil to an horse that waiteth his maisters plea­sure, God and the deuill to riders or horsemen. If God sit vpon it he ruleth it well like a skilfull rider. But if the deuill possesse it, he carieth it headlong vnto death ouer steep downe places, like a wanton rider. So the wil followeth Sathan being bewitched with his inchauntments.

2 But farre other is the order of Gods working in such thinges. Which that it may appeare more plainely, Diuerse endes of one action. let vs take the calamitie which was broght vpon Iob by the Chaldees for an example. It is the Lords purpose to exercise by calamitie the patiēce of his seruant: Sathan indeuoreth to driue him in­to despaire: the Chaldees studie contrarie to equi­tie to get gaine by that which is another mans. Therfore one and the same fact is assigned to God, to Sathan, & to man, but the variety in the manner & end causeth, that therein appeareth the iustice of God to be without fault, & that the wickednesse of Sathan and man bewrayeth it self to their reproch.

Lib de praedest.3 Obiect. Augustine saith that hardening and making blind doth appertaine, not to the working [Page 77] of God, but vnto his foreknowledge.

An. Augustine himselfe holdeth, Lib. contra Luli­anum. that sinnes are not onely by the sufferance or pacience of God, but also by his power, Will and suffe­rance in God. that by this meanes former sinnes may be punished. Therefore he foreseeth euill, he hath suffered it, and he would it: which is done two maner of wayes. First he maketh blinde hauing ta­ken away his light, and maketh mens harts stonie, hauing taken away his Spirit. Secondly to execute 1 his iudgements by the minister of his wrath Sathā, he doth both direct their counsells whither he will, 2 and he prouoketh their willes, and strengtheneth their endeuors.

4 After the first way this seemeth to be spoken. 1 He taketh away the lippe from those which speake truth, & he taketh away reason from the elders*: Ezech. 7.26. ac­cording to the latter: I will harden the hart of Pha­rao, 2 that he may not heare you, Exod. 4, 21. & 7. and let the people go*.

5 Furthermore it shall appeare sufficiently e­uen by one place that the ministery of Sathan doth come betweene to pricke forward the reprobate, so often as the Lord appointeth them hither or thi­ther by his prouidence. For it is often sayde in Sa­muell, that the euill spirit of the Lord, or the euill spirit from the Lord, either caught or let go Saull*. 1. Sam. 16.14 & 18.10 & 29.9. 2. Thes. 2.9 Also we must adde that which Paull teacheth, that the efficacie of errour and seducing is sent of God, that they may beleue lying, which haue not obeyed the truth.

6 Hitherto we haue handeled those actions which appertaine vnto the spirituall life, wherein we haue seene the weakenesse of will: Will can doe nothing in bo­dely thinges. let vs nowe 2 see what libertie man hath in those actions which are neither iust of them selues, nor yet corrupt, and [Page 78] do rather appertaine vnto the bodily life. Surely if we weigh with our own vnderstanding the admini­strations of outward things, we shall nothing doubt that they are so farre placed vnder mans will, but if we giue eare to so manie testimonies which crie that the Lord doth also gouerne our minds in these thinges, they shall enforce vs to make our will sub­iect to the speciall motion of the grace of God, who did reconcile the willes of the Aegyptians to the Israelites, God bendeth the wills of men. that they should lend them all pretiouse things*? Neither would Iacob surely haue sayde of his sonne Ioseph (whom he thought to haue bene a prophane Aegyptian) God graunt that you may find mercie in the sight of this man Gen. 43.14.. Exod. 11.5.

7 Obiect. These are particular examples, to the rule whereof all things in generall ought not to be reduced.

Election is not free. An They proue sufficiently that so often as God will make a way for his prouidence, he doth bend & turne the wills of men euen in outward things, and that their choice is not so free, but that the will of God hath power ouer the same. Experience. Also dayly expe­rience doth teach, that iudgement doth often faile euen in matters which are nothing intricate: the mind fainteth euen in things that are not hard: a­gaine counsell is somtimes readie in most hard mat­ters, in daungerous matters the hart and mind get the victorie of all straites. Solomon interpreteth that, that the eare may heare, that the eye may see, the Lord maketh both*. Pro. 20.12

8 Obiect. We must esteeme the power of mans will by the euent of things.

An. Yea the power whereof we speake must be considered within man, and not measured by the outward successe.

CHAP. V. A refutation of the obiections which are wont to be brought for the defence of Freewill.

1 VVE haue spoken enough of the thraldome of mans will as it may seeme, vnlesse they which go about to carrie him headlong with a false opinion of freedome, did set certaine reasons of theirs against vs, being partly absurd, & partly con­firmed 1 2 by certain places of Scripture ill vnderstood to the ouerthrowing of our opinion we will beate backe both engines in order.

Obiect. If sinne be of necessitie, Of absurdities. Pelagius. Sinne is both of necessitie & also voluntarie it ceaseth now to be sinne: if it be voluntarie then it may be auoy­ded.

An. Sinne is both of necessitie, and also volunta­rie: because men being become bond slaues of sinne after the fall of Adam, can will nothing but that which is euill.

2. Obiect. Vnlesse both vertues and also vices proceede from the free election of will, it is not meete that man should either be punished or re­warded. Aristotle.

An. These are not like. Punishments are of desert. For we are by good right punished, from whom the fault and blame of sinne doth flow: but rewards are of grace. So Augustine, In Psal. 70. *If thou haue thy due, thou must be punished. What is done then? God hath not repayed to thee pu­nishment, Rewardes of grace. but he giueth thee grace which was not due.

3 Obiect. If this be not the power of our will, Note. to chuse good or euill, either all those which are parta­kers of the same nature should be euill, Chrysost. 2. Hom. in Genes. All are euill by nature. or all of thē should be good.

An. We should all be euill, but it commeth to [Page 80] passe through the mercie of God that all continue not in wickednesse.

Quest. Whence commeth such a difference that some continue vntill the end, and some faint after they haue begun to runne?

Perseuerance the gift of God An. Perseuerance is the gift of God. God vp­holdeth the former by his power, that they may not perish: he giueth not like power to the latter, that they may be testimonies of mans inconstancy.

The cause of falling4 Obiect. Exhortations shalbe made in vaine, admonitions shall be superfluous, reprehensions ri­diculous, vnlesse it be in the power of a sinner to o­bey.

Whether ad­monitions be superfluous. Ioh. 15.5. An. No truly, for though Christ affirme that we can do nothing without him*, doth he therefore lesse reproue those which did euill without him? Let vs say with Augustine, O man in commaunde­ment learne what thou owest: in correction, that thou hast it not through thine own fault: in prayer whence thou maist receaue that which thou wilt haue. Lib. de cor. & gra.

1 Note.5 Obiect. Then to what ende serue exhorta­tions?

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

Hardnes of hart must not be imputed to God but to men. Quest. But what can the sillie man do when soft­nesse 1 of heart which is necessarie to obedience, is denied him?

An. Why doth he turne his backe, when as he can ascribe the hardnesse of his heart to none but to him selfe? But the principall profit must be con­sidered 1 toward the faithfull, in whom as the Lord 2 worketh all things by his Spirit, so he omitteth not the instrument of his word.

Quest. Why are they nowe put in mind of their [Page 81] dutie, seeing they are directed by the Spirit of God? why are they stirred vp by exhortations, seing they can not make hast, but with the Spirit?

An. O man who art thou that prescribest God a Lawe. If he will haue vs to be prepared by exhorta­tions to receaue grace, How God wor­keth in the E­lect. what canst thou backebite in that dispensation? God worketh two manner of wayes in his elect: inwardly by his Spirit: 2. Cor 2.10. outward­ly by his word, which is to them a sweet sauour vn­to saluation: as it is to the reprobate the sauour of death vnto death*.

6 They gather together on an heape many te­stimonies of Scripture that they may oppresse vs if not by weight, yet by number. Of testimonies of Scripture. Which that we may 1 2 3 the better vnderstand, 1. The endes of commande­mentes. we will deuide them into cō ­mandements, promises & threatnings. And cōman­demēts into those which require turning vnto God, and which speake simplie of keeping the Lawe: or which cōmand vs to cōtinue in the grace receaued. 2 Let vs intreate of all in generall, and then we will 3 descend vnto the formes them selues.

Obiect. If God command those things which we can not performe: 1. Why conuersion is com­maunded. If he forbid those things which to auoide is not in our power, doth he not mocke vs?

An. No truly, but this commeth to passe, that when we know our owne weaknesse, we shall more earnestlie embrace faith, whereby those thinges shall be geven vs which we want.

7 Quest. But to whom can this seeme to bee a thing like to be true, that God hath appoynted a lawe for logges and stones?

An. Neither doth anie mā go about to perswade that. For neither are the wicked stones or stockes, when being taught by the Lawe, that their lustes [Page 82] are contrary to God, they are made guiltie through their owne testimonie: Men are not stockes or stones. or the godly, when being put in minde of their owne weakenesse, they flie to grace.

Of the forme of commande­ments8 That shall appeare more euidently by recke­ning vp the three formes of commandements.

Obiect. The Lord commandeth oftē both in the Lawe, and also in the Prophetes that we be turned vnto him.

An. And the Prophete singeth another song. Turne me O Lord and I shall be turned*. Ioe. 2.12. Ier. 21.18. For after thou turnedst me I repented.

Obiect. He commaundeth vs to circumcise the foreskinne of our hart.

An. But by Moses he denounceth that that cir­cumcision is made by his hand*.

Deut. 10.16. Obiect. He requireth newnesse of hart.

An. But he witnesseth in another place that he giueth it. And that which God promiseth (as sayth Augustine) we do not by will or nature, but he doth it by grace. The second kind of commaundements are simple, wherein we are commaunded to wor­ship God and to obey his will: Lib. 3. de Doct. Christ. Note. innumerable pla­ces do witnesse, that all that is his gift what righte­ousnesse, 2 holinesse, godlinesse, or purenesse soeuer can be had. Of the simple commandemēt Of the third kind, that the faithfull cō ­tinue in the grace of God, Paul teacheth whence 3 they must fet that strength of constancie, saying, That which remaineth brethren be strong through the Lord*. Of continuing in grace. Act. 13.42. Eph. 6.10. Zach. 1.13.

9 Obiect. We bring with vs our owne strength, and God helpeth our weake indeuors. Because it is sayd, Turne vnto me, and I will be turned vnto you.

An. That is I will be mercifull vnto you. For it is the worke of God alone to turne vs vnto him.

[Page 83]10 The second order of arguments intreateth of promises.

Obiect. Seeke good and not euill, and ye shall liue Deut. 21.1., Ier. 4.1. &c. We are mocked if will be not in our power.

An. We haue such a will by the Spirite of God. Whereby it cometh to passe that promises are not superfluous.

11 The thirde forme is concerning threate­nings. We will that which is good by the Spirite.

Obiect. Amalec and the Chananite are before you, with whose sword you shall fall, because you 3 would not obey the Lord Ier 7.13.. Concerning threatninges Num. 14 43. Because I haue cal­led you and you haue not aunswered, I will do to this house as I did to Silo. To what ende serue such vpbraydinges, vnlesse they had had free will?

An. It is not in mans power, who is subiect to the lordship of sinne, to harken to the voice of God, Man hath not free will to harken to the voyce of God. which thing proceedeth from naturall corruption. Therefore man shall be alwayes the first authour of his owne destruction.

Obiect. Paull saith, quensh not the Spirit: 1. Thes. 1.19. ther­fore it is in their will to foster the light which is of­fered them.

An. This diligence commeth from God alone. And by graunting that is applied to vs, which belō ­geth to God, whereupon Iohn saith, Whosoeuer is of God he saueth him selfe*. 1. Ioh. 5.18.

Obiect. That is, because we are saued partly tho­rough the power of God, and partly through our owne power.

An. As if we had not this keeping from hea­uen.

12 Ob. Moses saith*, The cōmandement which I [Page 84] command thee, Deut. 10.11. is in thy mouth, and in thine heart, that thou maist do it.

An. I graunt, when the Spirit of God, whereof we are made partakers through the Gospell, shall imprint it in our hearts. Rom. 10.8 So doth Paul expound it*.

Obiect. Paul doth violently draw those things to the Gospell, which were spoken concerning the commandements alone.

An. If Moses spake of the commandementes a­lone, he puffed vp the people with a most vaine cō ­fidence. For what other thing should they haue done, but haue runne headlong, if they should haue attempted the obseruing of the Law by their owne strength, as being not hard for them.

13 Ob. I wil go to my place saith the Lord*, vn­till they put in their harts, Osec. 5.14. and seeke my face: ther­fore the people being forsaken of God could turne vnto God of their owne nature.

An. By the departing of the Lord is meant the remouing of prophecying: What is ment by the [...]par­ [...]ing of the [...]ord. to behold what men will do, doth signifie that he doth exercise them with di­uerse afflictions for a time, keeping him selfe close, and as it were dissembling. Therfore the whole scri­pture is against that, that we can turne vnto God without his spirituall grace.

Why our good works are cal­led ours.14 Obiect. Good workes are called ours: and we are sayd no lesse to do that which is holy & accep­table to the Lord, then to commit sinne. But and if sinne be worthely imputed to vs, surely there must somewhat in righteousnesse be assigned to vs.

Note. An. We call it our bread, which we beseech God to geue vs.

Obiect. The Scripture doeth often affirme that we our selues do worship God, keepe righteouse­nesse, and obey the Law: how should these things [Page 85] be attributed to vs, vnlesse there were a certaine communicating of our industrie with the power of God.

An. The Sainctes obserue righteousnesse, when they do willingly followe the Spirit which draweth them. For when God erecteth his kingdome in thē, he bridleth their wil by his Spirit, that it may not be caried with wandering lusts, The faithfull doe voluntari­ly follow the Spirit which draweth them. that it may be enclined vnto holinesse: least it faint, he confirmeth it by the power of his Spirit.

15 Furthermore though all that goodnes which is in the wil, doth proceed from the mere instinct of the Spirit, yet because to will is in vs naturallie, To will is in vs naturally. we are not without cause sayd to do those thinges, the praise wherof God doth by good right chalenge to him selfe. First because that is ours which he wor­keth in vs, so that we do not vnderstand it to be of 1 our selues. Secondly because it is our studie and in­dustrie 2 which is directed to good.

16 Obiect. It was said to Cain: His appetite shall be vnder thee, & thou shalt raigne ouer him. There­fore it is euident that there shold not be in his mind such force of sinne as should get the vpper hand, if he would labour in taming it.

An. That was spoken concerning Abel. For God 1 in that place reproueth the enuie which Cain had conceaued against his brother, & also his vnthank­fulnes, 2 in that he could not abide his brother thogh he were subiect to him. But let it be so, A graunt. let God 1 speake of sinne. He doth either promise that which he denounceth, or else he commaundeth. If he commaunde, it doeth not followe that he can ful­fill the commaundement. If hee promise that 2 Caine shall haue the vpper hande, where is the fulfilling of the promise, seeing he sunke downe [Page 86] vnder sinne, ouer which he ought to haue borne rule?

Obiect. It includeth a secret condition, as if he should say, that he should haue the victorie if he would striue.

An. Therefore it shall be a commanding speech if this dominion be referred vnto sinne, wherein is defined not what we are able to do, but what we ought to do.

17 Obiect. The Apostle saith, that saluation is not of him that willeth or of him that runneth, but of God that hath mercie. Therefore there is some­what in the will and indeuor, which being holpen by mercie, doth not want prosperous success*.

Rom. 9.16. An. We will, and we runne, but not as it becom­meth: therefore we haue recourse vnto the mercie of God. It is so expounded in another place Epist. 107 ad vitalem. And Augustine also doth so expound it. Tit. 3.4.

Obiect. Paull calleth mē Gods fellow laborers 1. Cor. 3.9.

An. That is restrained vnto the ministers alone. And he calleth those fellow labourers, not which bring anie thing of themselues, How we worke together. but because God v­seth their industry, after that he hath made them fit and hath furnished them with necessarie gifts.

Ecclesiast. 15 1418 Obiect. Before man is set life & death, good and euill*.

An. That is vnderstood of the creation of man.

19 Quest. What meaneth the parable of the tra­ueller, whome the robbers did cast out in the way halfe dead, saue onely that man is not so lamed by sinne, but that he keepeth still some remnants of his former good things?

The vse of Al­legories. An. Allegories must not proceede beyonde the rule of the Scripture. But in that place mans strēgth is not handled. Furthermore the word of the Lord [Page 87] doth teach that man is quite dead, as concerning the respect of blessed life*. Eph. 2.5. & 5 14 Therefore let the trueth remaine sure and certaine to vs, that the mind is so estranged from God that it conceaueth and goeth about nothing but that which is wicked: The conclusiō. that the hart is so besmeared with the poison of sinne, that it can breath out nothing but corrupt stinch.

CHAP. VI. That man being lost must seeke redem­ption in Christ.

1 SEeing all mankind is perished in the person of Adam, and is fallen from life to death, all that whole knowledge of the Creatour should be vnpro­fitable, vnlesse faith also should succeed, setting be­fore vs God to be our father in Christ. Therfore we must come to that of Paul*, Because the world tho­rough wisedome knewe not God in the wisdome of God, it pleased God through the foolishnes of prea­ching to saue those that beleeue. It is eternall life to know the Father, & Iesus Christ whō he hath sent Ioh. 17.3.. 1. Cor. 1.21

Obiect. The saying of Christ must be restrained vnto the preaching of the Gospell.

An. That reason was common in all ages & na­tions, Christ the re­conciler. that they which are pronounced to be the children of wrath, and accursed, cannot please God without a reconciler.

2 And therefore God did neuer shew him selfe fauorable to the old people, neither did he euer put them in hope of grace, without the Mediator. The blessed & happie estate of the Church was alwayes grounded in the person of Christ. No grace with out the media­tour.

3 Because both the first adoption of the elect people, and the preseruation of the Church, the de­liuerance [Page 88] 1 2 thereof in daunger, and the gathering of 3 it together after it was scattered did alwayes depēd 4 vpon the grace of the Mediator: neither was all the hope of the godly euer reposed anie where else but in Christ*. Gal. 3.16.

4 For that cause God would haue the Iewes to be instructed with manie prophecies, that to seeke for their deliuerance, they might turne their eyes directly vnto Christ. Neither could (howe so euer they had filthily degenerate) the remembraunce of that principle be at any time quite abolished, that God would be the deliuerer of his Church by the hand of Christ, A principle most necessary as he had promised Dauid: and that by this meanes onely the couenant should be firme whereby God had adopted his children: hence came the song of the childrē, Osianna to the sonne of Dauid*. Mat. 21.9.

CHAP. VII. That the Lawe was giuen not to holde still the olde people in it, but to nourish hope of saluation in Christ vntill his comming.

Why the Law was geuen. The vse of Ce­remonies is ri­diculous with­out Christ.1 VVE may gather by that which goeth be­fore that the Lawe was giuen therefore, that it might keepe their mindes wayting vntill the comming of Christ. That appeareth by the remem­brance of the couenāt often repeated, by the cere­monies, sacrifices, washings, the ende of adoption, and the right of the priesthood, the vse whereof should be ridiculous without Christ.

2 The same may be cōcluded out of that prince­ly dignitie which was erected in the familie of Da­uid, and also out of the verie morall Lawe: which as Paul witnesseth, was as it were a schoolemaister to lead the Iewes vnto Christ, who is called the end of [Page 89] the law to saluation to euerie one that beleeueth.* 1. 2. 3. 4. 5. 6. 7. 8. Gal. 3.24.

3 Otherwise the perfect obseruing of the lawe were necessary that we might be acceptable to god, & that we might obtaine eternall life. For the Lord abhorreth all vnrighteousnesse. Therefore seeing that such perfect obseruing of the lawe doth passe our strength, all hope of saluation beeing cut off, The end of the law. death doth assuredlie hang ouer our heades. Ther­fore being throwen downe through it by our owne miserie, we are stirred vp to craue pardon.

4 Obiect. The Lorde shoulde mocke vs, if he shoulde make a showe of felicitie, whereas in the meane season the entrance therunto is shut against vs.

An. Though the promises of the lawe be condi­tionall, and depend vpon the perfect obedience of the law, which can be founde no where, Conditionall promises. yet they are not giuen in vaine. For by this meanes it commeth to passe that we haue recourse vnto Christ, who not refusing our obedience being but halfe perfect, Christ is our perfection. and pardoninge that whiche is wanting of perfect fulfilling, he maketh vs to reap the fru [...]t of the pro­mises of the law, as if we our selues had fulfilled the condition.

5 And it appeareth that the obseruing of the law is vnpossible. The obseruing of the law is vnpossible. 1. King. 8.46 Psal. 143.2. Gal 3.10. &. 5.7 For no man hath euer attained vnto the perfect marke of loue: there is none in whō concupiscence is not found.

Obiect. We should do God iniurie, if wee shoulde say, that he commaundeth more then the faithfull are able to perfourme through his grace.

An. God could if he would exalt man vnto an­gelicall purenesse, but he neither hath done it, nei­ther will he doe it: because he hath said otherwise in the scripture.

[Page 90] The vse of the morall law is three fold6 But to the end the whole matter may appeare more plainlie, let vs brieflie gather in a short order the office and vse of the morall law (as they call it.) And it is contained in three pointes: the first, that when it sheweth the righteousnesse of God, it con­demneth 1 euerie man of his owne vnrighteous­nesse. Rom. 7.7. A similitude.*

1 2 7 For the law is like to a looking glasse, wherein wee behold our weaknes, and by reason of this our iniquitie: last of all, by reason of both the curse.* 3 This is the end whereto the saying of the Apostle tendeth, Rom. 3.20. that by the lawe commeth the knowledge of sinne.*

8 And whereas the iniquitie and condemnati­on of vs all is sealed by the testimonie of the law, it is not done therefore that we may sinke down tho­rowe dispaire, but that euerie mouth may bee stop­ped, and that all the world may become bounde vnto God. Rom. 3.19. &. 11 32.*

9 Furthermore, though this office of the law do properlie appertaine vnto the faithfull, The vse of the law toward the wicked. that beeing conuict of their owne infirmitie, they may seek me­dicine in Christ: yet it shall be common to the wic­ked also, that they may be made without excuse be­fore God.

2 10 The seconde office of the lawe, is, that they which are touched with no care of that which is iust and right, vnlesse they be inforced, may, when they heare the sharp threatnings in it, be compelled at least with feare of punishment, as with a bridle to hold their hands, The schooling of the law that they powre not out wan­tonlie their frowardnesse: yea such schooling is not vnprofitable euen for the children of God, so long as they waxe wanton through the follie of their flesh, before calling, being destitute of the spirite of [Page 91] sanctification.

11 Vnto that is applied that which Paul saieth, that the lawe was to the Iewes a schoolemaster to Christ. Gal. 3.24.*

12 The third which is also the principal vse, hath 3 place toward the faithfull, first that they may daylie more assuredlie knowe what the will of God is, Vse of the law. whereto they indeuour. Secondlie that by continu­all meditating thereupon they may be stirred vp to obedience, they may be strengthened in him, and be drawne backe from the slipperie way of offending.

13 Obiect. It is not agreeable to christians to stick to the doctrine of the law, which containeth the ad­ministration of death.

An. Suche an opinion is profane: for Moses tea­cheth excellentlie, * that the lawe which with sin­ners ingendereth death, is vnto the saints a rule of goodlife. Deut. 32.46. The law is a rule of good life.

14 Obiect. The lawe is abrogated to the faith­full.

An. Not that it doth no more commaunde that which is right, but onlie that it may not condemne and destroy them by terrifiyng and confounding their consciences. Neither came Christ to abolish, Mat. 5.17 but to fulfill the law.*

15 And whereas Paul auoucheth that the law is abrogated, he speaketh of the curse, which doth not belong to instruction, but to the force of binding the conscience.

16 There is another respect to be had of the ce­remonies, which were abrogate not in effect, The Ceremo. law is abrogate not in effect but in vse. Col 2.17. but on­lie in vse. And whereas Christ made an end of thē, it doth so little diminish the holines of them, that it maketh the same more glorious. Therefore Paule proueth that they were shadowes, the bodie wherof [Page 92] we haue in Christ.*

17 For they were nothing els but certaine so­lemne instruments, to testifie our giltinesse and vn­cleannesse, which seeing Christ hath taken away by his death, he is vnworthilie said to haue cancelled and fastened to the crosse the hande writing that was against vs.

CHAP. VIII. The exposition of the morall lawe.

1 1 IT shall better appeare by the exposition of the ten commandements of the law: first, that the worship of God is yet in force: Secondlie, that the 2 Iewes did not onlie learne godlines out of the same but that they were also brought to Christ the medi­atour as it were by force. The law tea­cheth the knowledge of God and of our selues For it will euidentlie teach vs the knowledge of God, & also of our selues. And the law is double, naturall whereby wee doe scarce slenderlie tast what worship is acceptable to God: the other written, which doth more certainelie te­stifie that which is more obscure in the lawe natu­rall.

1 The law is double.2 Now we may readily vnderstand what we owe to God, namelie glorie, reuerence, loue, and feare. 2 Secondlie, what pleaseth him, namely, vprightnesse 1 and iustice, and that he hateth iniquitie.

What we owe to God.3 When we are come thus farre by the doctrine of the law, thē we will come down to our selues, ha­uing 2 the same for our teacher: whence we may learn 1 two things: first, that comparing the righteousnesse of the law with our life, What we are able to doe. we are far from answering 2 the will of God, secondlie that considering our strength, Humilitie is the way vnto Christ. we shall find it to be nothing to the fulfil­ling of the law. Hence commeth humilitie & casting down, which shall turne vs vnto the mercy of God.

[Page 93]4 But the Lord being not content to haue procu­red 1 a reuerence of his righteousnesse, Why promises were added. added pro­mises, that we might be allured by the onlie beautie of goodnesse, and with the sweetnesse of rewards,* 2 he added also threatnings, Threatninges. Leuit. 18.5 Ezech. 18.4. that we might hate vn­righteousnesse, which he abhorreth. Leuit. 26.4. Deut. 28.1

5 And therefore he applied all parts of the law vnto his wil that we may know that nothing is more acceptable to him then obedience: that the wāton­nesse of our mind may not be moued with anie rea­sons, Obedience is most accepta­ble to God. Deut. 12.32. to adde or diminish any thing.*

6 But before we goe any further, we must consi­der three things in the law: first, that mans life is in­formed and framed not onlie vnto outwarde hone­stie, Three thinges to be obserued in the law but also vnto the inward & spirituall righteous­nesse: because the lawgiuer is spirituall*

7 Therfore he pronounceth that the vnchast be­holding 1 of a woman is whoredom: he testifieth that they are murderers, whosoeuer they be which shall hate their brethren: Mat. 5.21.24.43. he maketh them giltie of iudge­ment which haue but conceaued anger in their minde: he maketh them to be in daunger of a coun­cell which by murmuring and fretting haue shewed some token of an offended minde: giltie of hell fire which haue broken out into sharpe anger by railing and euill speaking.

8 Secondlie that there is alwaies more in the commandements and inhibitions then is expressed in wordes. Therefore where good is commaunded, euill is forbidden, and contrariwise.

9 Therefore in this commaundement, Thou shalt not kill, though common sense consider none other thing, but that wee must abstaine from all hurt doing, and from all desire to doe hurt, yet this is furthermore contained therein, that we help our [Page 94] neighbours life by such helpes we be able.

10. Quest. Why did God thus, as it were by halfe commaundements, by Synecdoches rather signifie what he would haue done, then expresse the same?

An. Because flesh doth alwaies seek to wash away the filthinesse of sinnes, and to couer it with goodly shewes, Why that which is worst is forbidden in the law he set downe that which was the very worst in euerie kinde of transgressiō, at the hearing wher­of the verie sense might be afraid.

11 Thirdlie we must consider the diuision of the 3 law into two tables: the former appertaineth vnto the worship of God: the latter assigneth the duties of loue towarde the neighbour.

1 2 12 The first table containeth four commaunde­ments: the second sixe.

13 And because the first thing to be regarded in making lawes, The first table. is, that they be not broken or abroga­ted through contempt, God prouideth in the pro­heme or beginning, The exposition of the law. that the maiestie of the lawe may not come in contempt, and that by three argu­ments: first, 1. Power. hee challengeth to himselfe the power and right of the gouernment, that he may bind the people with necessitie to obey, 2. Promise. saying, I am the Lord. Secondlie, hee setteth downe the promise of grace, and professeth himselfe to be the God of his church. 3. A benefite. Furthermore he maketh mention of a be­nefite, wherein he reproueth the Iewes of vnthank­fulnesse, vnlesse they answere his goodnes.

14 After that he hath shewed that he is suche a one as hath authoritie to commaunde, least hee seeme to drawe onelie by necessitie, he doth also al­lure by sweetnesse, by pronouncing that he is the God of his church: for vnder this speech is packed a mutuall relation, which is contained in the promise, I will be their God, Ier. 32.33. and they shalbe my people.*

[Page 95]15 The rehearsing of the benefite doth followe, which ought to be of so much more force to moue vs, the more detestable the offence of vnthankeful­nesse is euen among men. He did indeed put Israel in minde at that time of a benefite which was fresh, but yet being such as that for the wonderfull great­nesse thereof it ought to be remembred for euer, & also to be of force among their posteritie.

The first Commmandement.

16 The authoritie of the law being grounded, The ende. he giueth the first commaundement, that wee haue no strange Gods before his face: the end of the com­mādemēt is, that the Lord alone will haue the pre­heminence amōg his people. We owe fowre things to God. That this may be done he commaundeth that vngodlinesse and superstiti­on, wherby the glorie of his Godhead is diminished, or darkened, be far from vs. 1. Adoration. 2. Confidence. 3. Inuocation. 4. Thankes ge­uing. And though the things which wee owe vnto God be infinite, yet they may be referred vnto foure heads and that not vnfitlie: namely adoration, confidence, inuocation, thanks­giuing.

2. Commandement.

17 The end of the seconde commaundement is, that he will not haue his worship profaned by su­perstitious rites: such as idolatrie is. The ende And there bee two partes of the commandement, the former bri­deleth our licentiousnesse, 2. Partes. that we make not God 1 subiect to our senses, or represēt him by anie shape: 2 the second forbiddeth that wee worship no images for religions sake.

18 To the end he may induce vs to this, he set­teth out his power, which he will not suffer to bee a­bated. 1 Secondlie, he calleth himselfe ielous, because 2 he can abide no partner. Thirdlie, hee auoucheth 3 that he will bee a reuenger of his glorie vppon the [Page 96] children, the childrens children, the childrens chil­drens 4 children, if we geue the worship of his God­head to anie other. Fourthlie he promiseth mercie to the true keepers of the commandement.

God reuengeth his glorie vpon the fourth generation. Ezech. 18.20.19 Obiect. To punish an innocent for an other mans fault, is against right, and the worde of God himselfe.*

An. There is no vnrighteousnes in God, neither doeth hee suffer the sonne to beare the iniquitie of his father, but hee is punished for his owne of­fence.

20 For if the visitation be fulfilled, when God ta­keth away grace and other helpes of saluation from a familie, Euerie one is punished for his owne ini­quitie. in that that the children being made blind and forsaken of the Lorde doe walk in their fathers footesteps, they beare the curse of their fathers wic­kednesse: so that liuing wickedlie, they are by the iust iudgement of God punished, not for other mens offences, but for their owne iniquitie.

The promise of the law21 On the otherside is offered the promise tou­ching the spreading abroade of mercie vnto a thou­sand generations, whence the faithfull haue an ex­cellent comfort.

3. Commandement.

Three thinges to be obserued22 Wee must diligentlie note three thinges in the third: first, that whatsoeuer the minde concea­ueth 1 or the tongue vttereth concerning God, it 2 doe taste of his excellencie: Secondlie, that we do not rashlie abuse his holie worde and reuerent mi­steries, either to ambition, or couetousnesse, or for 3 our owne follie. Last of all that we doe not slaunder nor backbite his workes, but that we speake of them with titles of wisedome, righteousnesse, and good­nesse.

[Page 97]23 Furthermore, What an oth is an oath is a calling of God to witnesse to confirme the truth of our speech: Isa. 19.18. & 65 16. Ier. 12.16. which by many places of scripture is prooued to be a kinde of the worship of God. Ier. 5.7. Soph. 1.5. In which respect the Lorde is verie angrie with those which sweare by straunge Gods.*

24 And the name of God is profaned three waies: first, when men sweare falslie by it: for what remai­neth 1 to the Lord whē he shalbe robbed of his truth: The name of God is profa­ned three wayes. when hee is made the approuer of that whiche is false.*

25 Secondlie, when it is vsed in true, but super­fluous 2 oathes: Leuit. 19.12 2. Ios. 7.19. for an oath is not permitted but for necessities sake, when we must haue regard eyther of religion or of loue. Last of all we sinne if in Gods 3 place by manifest impietie, wee put saints or other creatures, when wee take an oath: because by this meanes we conueigh to them the glorie of the god­head. Exod. 23.13. Deut. 6.13. Heb. 6.13.

26 Obiect. Christ his inhibition is general, Mat. 5.34. sweare not at all.

An. Christ is not contrarie to the father: but he correcteth the abuse of the Pharises, which did suf­fer 1 oaths, The error of the Pharisees. so they were not false or the name of god were not vsed: yea he doth also forbid superfluous oaths, & such as were oblique, and which are made by the name of creatures.

27 Therefore let vs conclude that oathes are lawfull (seeing Christ & his disciples did swear) and 1 that not only publike oathes before the magistrate, 2 but also priuate. So Abraham,* Iacob,* Booz, Gen. 21.24.* Abdias, Gen. 31.53. did sweare. Ruth 3.13.

4. Commandement. 1. King. 18.1 [...].

28 The end of the cōmandement is, that being dead to our owne affections & workes, wee thinke [Page 98] vpon the kingdome of God, and that we be exerci­sed by those waies and meanes which hee hath ap­pointed vnto that meditation. Touching this wee must cōsider three things: Three thinges to be conside­red. first, vnder the rest of the seuenth day is figured to the people of Israel the spirituall rest, whereby the faithfull keepe holiday from their owne workes, that God may worke in 1 them. The spirituall rest. Secondlie he woulde haue a set day, where­in they may come together to heare the law, and do the ceremonies. Thirdlie for seruāts sakes that they 2 might rest from their labour.

The hearing of the word.29 Notwithstanding wee are taught in manie places, that that shadowing of the spirituall rest had the chiefest place in the Sabboth.*

3 30 The obseruing of one day of seuen did repre­sent vnto the Iewes that perpetuall rest: Ease of seruāts. Num. 13.22 Ezech. 20.12 which that it might be obserued with more religion, God com­mended it by his owne example.

The ceremony of the Sabboth is abolished by Christ. Rom. 6.4.31 And it is not to bee doubted but that Christe by his comming did take away that which was ce­remoniall heere. For hee is the truth, at whose pre­sence all figures doe vanish away. Col. 2.16. Therefore let all superstitious obseruing of daies be far from chri­stians.

32 The two latter causes are like conuenient for all ages. Though the ceremonies be taken away, yet it is necessarie that we meete together to heare the word, Why we meet together in the Church. to breake the mysticall bread, and to commō praier. Againe that seruants & labourers haue their rest from labour.

Obiect. This commaundement was giuen to the Iewes and not to vs.

An. We be the children of God, therefore he did no lesse prouide for our necessity then for the neces­sitie of the Iewes.

[Page 99] Quest. Why doe we not come together daily.

An. Would God we might, but seeing the weak­nesse of manie cannot suffer that, The profite of congregations. why doe wee not obey the order which God hath laid vpon vs?

33 Obiect. The christian common people is nou­rished in Iudaisme, The obseruing of the Lordes day. because they retaine some obser­uation of daies.

An. We obserue the Lords day, not as ceremo­nies with most strait religion, but we take it as a re­medie necessarie for retaining order in the church.

Obiect. Paul teacheth that Christians must not be iudged in obseruing dayes, Col. 2.16. in another place he auoucheth, that it is a superstitious thing to iudge betweene day and day. Rom. 14.5.

An. He taketh away the abuses whereby they darkened the glorie of Christe, and the light of the Gospel, by retaining shadowes?

34 But the Lords day commeth in steede of the Sabboth: The Lordes day in place of the Sabboth. because there is an end made of that true rest, which the old Sabboth did shadow, in the resur­rection of Christ, and therein is it fulfilled.

5. Commandement.

35 Because the obseruing of that order which the Lord hath appointed doth please him, the de­grees of honour appointed by him, We must not resist or dimi­nish the digni­tie of our supe­riours. ought not to be taken away or resisted by vs. Whereupon it doth fol­low, that it is forbidden, that we doe not diminish a­nie whit the dignitie of superiours, either through contempt or stubbornnesse or vnthankfulnes. And the most amiable superioritie is set before vs for an example, 3 Partes of ho­nour. Exod. 21.17. Leuit. 20 9 that we may more readilie bende our mindes vnto the custome of submission.

36 But by diuers appurtenances of the law it ap­peareth that there bee three parts of honour: reue­rence Deut. 21 18 19.20. Mat. 15.4. obedience,* thankfulnes.*

[Page 100] The promise of long life is not alwayes fulfil­led.37 There is a promise added, which doth better admonish vs, how acceptable that submission is to God, which is commaunded vs in this place.

Obiect. But the promise is not alwaies fulfilled. Because manie godly men do die before they come to ripe age.

An. That turneth to the good of the godlie: for long life is promised so farre as it is a blessing.

How farre we must obey.38 Furthermore we must note that this submis­siō is a degree or step toward the honoring of that soueraigne father. Therefore if they prouoke vs to transgresse the lawe, then they ought worthilie to be accounted not our parentes but straungers. The same respect must we haue of other superiours.

Act. 5.39. 6 Commmandement.

39 The end of the cōmandement is: because the Lorde hath knit togeather mankinde by a certaine vnitie, the saftie of all ought to be committed to e­uerie one. Therefore all violence and iniurie, wher­by the bodie of our neighbour is hurt, is forbidden vs, 1 Ioh. 3.15 Mat. 5.22. Hatred. why we must doe good to our neighbour. yea he is called a manslear which hateth his bro­ther.*

40 Therefore let vs not doe that to our neigh­bour, which we would not haue done to our selues: because man is both the image of God, and also our flesh.

7 Commandement.

Vncleānes for­bidden.41 The ende of this: because God loueth pure­nesse, let vs abandon all vncleannesse: yea let vs mo­derate and order all parts of our life chastlie & con­tinentlie. Let him that cānot contain marry a wife.*

42 Obiect. Virginite is an excellent vertue.

Cor. 7.29. Virginitie is an excellent ver­tue. An. It is denied to some, it is graunted to other some for a time.

Quest. Being holpen by the helpe of God, wee [Page 101] can doe all things.

43 An. The Lorde helpeth those onelie, which walke in his waies. Therefore let no man contemne matrimonie, as a thing vnprofitable and superflu­ous for him. Let no man desire otherwise to leade a single life, then if he can want a wife.

44 Therefore when he forbiddeth adulterie, Wanton beha­uiour of the bodie is for­bidden. he requireth integritie both of spirit, and bodie, he for­biddeth laying in wait for the chastitie of another, both by wanton behauiour of the bodie, and impure and filthie gestures and speeches.

8 Commandement.

45 The end: because god abhorreth vnrighteous­nesse, that euerie man may haue his own. The kindes of theft. And there be manie kinds of theft: one is in violence: another in malicious cosonage: another in close deceite, in flatterie, &c. Therefore all crafts whereby the goods of our neighbours are conueighed to vs, are to bee counted thefts.

46 Therefore wee shall rightlie obey this com­mandement, if being content with our estate, wee seeke to get no gaine, but that which is honest: and on the otherside, if we faithfullie help with our coū ­cell and helpe, all men so farre as wee can, to keepe that which is theirs.

9 Commandement.

47 The end thereof is, because God who is truth hateth lying, that wee must vse truth among our selues. Therefore the summe shall bee that wee nei­ther hurt anie mans good name by false slanders, or that we do not hinder him in his goods by falshood: but that we employ our faithfull indeuour for eue­rie man so much as wee can in defending truth, to maintaine the integritie both of his name and also of his goods.

[Page 102]48 Quest. If wee discouer the faultes of other men and lie not, shall we be giltie of that comman­dement?

An. He which forbiddeth the name of thy bro­ther to be defiled by lying, will also haue the same preserued, vntouched.

10 Commandement.

49 The end is, because God will haue the whole minde possessed with the affection of loue, all lust that is contrarie to loue must be driuen out of the minde. Therefore the summe shall be, that no cogi­tation creepe into our mindes, which may moue them with hurtfull concupiscence, and such as may turne to another mans hinderance.

Whether the tenth commā ­dement of the law be super­fluous. Obiect This commaundement is superfluous, be­cause vnder theft and whoredome is contained and forbidden the purpose to doe hurt.

An. The purpose is one thing, the cōcupiscence or desire is an other thing, the other commaunde­ments consider the deliberate consent of the wil vn­to euill: but this the desire, euen without such both assenting and also deliberation.

What phanta­sies are condē ­ned.50 Obiect. Shall fantasies which are rashlie tossed in the minde, and doe at length vanish away be condemned for concupiscences, whose place is in the heart?

An. No: but such as bite and strike the minde with lust. They which seeke two commandements in the forbidding of cōcupiscence, The error of the Papistes. they rent in pee­ces by a peruerse mangling that which was one.

51 Furthermore the perfection of that holinesse consisteth in those two points which we haue alrea­die rehearsed, The summe of the lawe. Deut. 6.5. & 11 13. that we loue the Lord God with our whole hearte, with our whole soule, with all our strength: and our neighbour as our selfe.*

[Page 103]52 Obiect. Christe and his disciples when they rehearse the summe of the lawe, Why Christ doth somtimes make mention of the latter table only they omit the first table.

An. They do it for this cause, because the stu­die of righteousnesse and integritie, doth more ap­peare in the second then in the first.

53 Obiect. Therefore it is more worth to the summe of righteousnesse, to liue innocentlie with men, then to honour God with godlines.

An. No trulie, but because no man doth truly ob­serue and keep loue in all pointes, vnlesse he feare God, Eph. 1.4. the approuing of godlinesse is taken thence also. Col. 3.14.

54 Therefore our life shalbe best framed accor­ding to the will of God, and the prescript of the law when it shall be most fruitfull to our brethren in all points: so that we liue rather to our neighbors then to our selues.

Obiect. Loue beginneth with it selfe.

An. Yea loue doth not seeke the things that are her owne. Whether loue beginne at her selfe. 1. Cor. 13.5 Touching our neighbour.*

Obiect. The thing ruled is inferiour to the rule.

An. When Christ commaundeth that wee loue our neighbours as ourselues, he will, that we be rea­die with no lesse cheerefulnesse to doe good to our neighbour then to our selues.

55 Also wee must note that vnder the worde neighbour, as Christe interpreteth it, What is meant by the word Neighbour. Luke. 10.36.* we compre­hend all mankinde, and also our verie enemies.

56 Obiect. That which is spoken touching the not desiring of reuenge, and the louing our enemies is a counsell not a commaundement.

An. Yea commandements are common, Pro. 25.21 which do most straightlie require at our hands loue of our enemies. Exod. 23.4. Deut. 32.35

[Page 104]57 It is manifest that Christe commaundeth, Loue your enemies, do good to those that hate you, &c. That you may be childrē of your father which is in heauen.*

Obiect. It were a burden too heauie for Christi­ans, to loue their enemies.

Mat 5.44. An. As if there coulde any heauier thing bee inuented, then to loue God with the whole heart, &c.

Obiect. Christians are vnder the law of grace.

An. They ought not therefore any more to giue themselues to vices.

A veniall sinne.58 Obiect. Lust without a deliberate assent, which doth not long continue in the heart, is a ve­niall sinne.

An. Where the transgression of the law is, there is the curse. Paule calleth death the rewarde of sinne. Rom. 6.23*

Ezech. 18.2059 So saith the Prophet likewise: the soule which hath sinned shall die.* Therefore euerie sin is mor­tall.

Obiect. The sinnes of the saints are veniall.

Why the sinns of the Saintes are pardonable An. I graunt, but not of their owne nature, but because they obtaine pardon through the mercie of God.

CHAP. IX. That Christ although he was knowen vnder the law to the Iewes, yet was he deliuered onlie by the Gospel.

1 THE fathers did in deed tast of grace, which is at this day offered to vs more fullie: They saw the day though with a darker sight, the glorie whereof doth now shine in the Gospell without any veile put betweene.

[Page 105]2 Furthermore I take the Gospell for the eui­dent manifestation of the mysterie of Christ. What the Gos­pell is.

Obiect. The Gospell is the doctrine of faith*. 2. Tim. 4.9 Therefore whatsoeuer promises are founde euerie where in the Lawe concerning free forgiuenesse of sinnes, they are counted partes therof.

An. I graunt, if we take the word Gospell large­ly. But according to the principall signification it is applyed to the publishinge of gace geuen in Christ*. Mat. 4.6. Mat. 1.1. Seruetus.

Obiect. By the faith of the Gospell the fulfilling of all promises is brought vnto vs, therfore we stād no longer in neede of promises.

An. We enioy in deed the benefits which Christ hath purchased: yet that is true, Hope is nouri­shed by promyses. 1 Tim. 4.8. 2 Tim. 1.1. 2 Cor. 7.1. that our saluation is hidde in hope*. Therefore the holy Ghost com­maundeth vs to leane vpon promises so long as we liue.

4 Obiect. The Law is set against the Gospell as the merites of works are set against free imputation of righteousnesse.

An. The Gospel did not so succeed the whole Law that it might bring another way to attaine to salua­tion, but rather that it might proue that that was firme, whatsoeuer it did promise, Rom. 1.16. and did ioyne the bodie to the shadowes*.

5 Furthermore Iohn came betweene the Law and the Gospell, Iohn was put betweene the Lawe and the Gospell. Mat. 11 11. who had a middle office betweene the Prophets which were interpreters of the Law, and the Apostles which were preachers of the Gos­pell.

CHAP. X. Of the likelihood of the old and new Testament.

1 THe couenant of all the fathers doth nothing differ frō ours in substāce & very deed, that it [Page 106] 1 is alone and the same, yet the administration doth varie. The agreemēt betweene the Law and the Gospell. And they agree in three pointes. First the Iewes were adopted into the same hope of immor­talitie whereinto we are. Secondly the couenaunt 2 3 whereby they were reconciled to the Lord was vp­holden by no merites of theirs, but only by the mer­cie of God who called them. Thirdly they knewe Christ to be the Mediatour, by whom they should both be coupled to God, and also be made partakers of his promises.

1 3 The first is proued by the testimonie of the Apostle, who saith, that God the Father had promi­sed long before in the holie Scriptures by the Pro­phetes, the Gospell, which he pubished concer­ning his sonne according to the appointed time*. Rom. 1.2. & 3.21. And the Gospell doth not hold mens hearts in the ioy of this present life, but it doth extoll them vnto the hope of immortalitie.

2 4 The second appeareth by the saying of Christ: Abraham reioyced to see my day, he sawe it, and re­ioyced. And the preaching of the Gospell in Christ, Ioh. 8.56. The end of the preaching of the Gospell. doth nothing else but pronounce that a sin­ner is iustified through the fatherly kindenesse of God without his owne deseruings.

5 And Paule teacheth that they had the same Mediator, which maketh the Israelits equal with vs, 3 not only in the grace of the couenāt, but also in sig­nification of the Sacramēts, 1. Cor. 10.1.11. There is the same media­tour of both Testaments. bicause they were bap­tized whē they passed through the sea, & in y e cloud.

Obiect. That passing was carnall baptisme.

An. It answered to our spirituall baptisme. For it followeth that they eat the same spirituall meate. which we eate, and they did drinke the same spiri­tuall drinke which we drinke, namely Christ*.

1. Cor. 10.11.6 Obiect. Your fathers did eate Manna & are [Page 107] dead. He which eateth my flesh shall not die for e­uer*. Therefore it was not the same meate. Ioh. 6.31. Manna.

An. Christ doeth reprehende the Iewes which comprehended nothing in Manna, but a remedie for their carnall neede and hunger: they dyd not pearce vnto that high mysterie wherunto Paul hath respect. Therefore Christ sheweth that they ought to waite for a farre more excellent benefite at his handes, then that which Moses gaue to their fa­thers, as they sayd.

7 The fathers, Adam, Abell, Noe, Abraham & 1 all the rest which were illuminate by the word, The Fathers had the same hope of eter­nall life which we haue. seing they did sticke to God, it is not to be doubted, but that they had an entrance into the immortall king­dome of God. For it was a sound partaking of God which cānot be without y e good thing of eternal life.

8 Also in that couenant, I will be your God, you 2 shalbe my people*, The same co­uenant. Leuit. 26.12. the prophets did alwayes cōpre­hend both life and saluation, and all the summe of blessednes.

9 Furthermore he did not only testifie that he was their God, The same God Gen. 15.7. but he did also promise that he wold 3 alwayes be their God, saying, I will be the God of your seed after you, that their hope being not con­tent 4 with present good things, The same ma­ner of liuing. might extend vnto e­ternitie.

10 Furthermore the state of life which was en­ioyned the fathers, was a continuall exercise, wher­by they were put in mind that they were of all most miserable, if they should be happie only in this life.

11 Abraham especially, Abraham who is called the father of the faithful, was so tossed during the whole course of his life, that if anie man will depaint as in a table a paterne of a calamitous and wretched life, he shall find nothing more fit.

[Page 108] Isaac.12 Isaac who is afflicted with lesse miseries, doth yet notwithstāding scarce tast euen lightly of sweet­nesse. Iacob. Iacob is nothing else but a platforme of ex­treme vnhappinesse.

13 If these holie fathers did waite for a blessed life at the hand of God, they both thought vpon & sawe another blessednesse then that of the earthlie life. To this ende tendeth it that they made so great account of the sepulchre in the lande of Chanaan, Buryall in the land of Canaan which was vndoubtedly a myrrour of eternall feli­citie.

5 The end of the Birthright.14 Fiftly to what ende should Iacob haue desi­red so earnestly and with so great daunger haue sought to get the preheminence of the first begot­ten, vnlesse he had had respect vnto an higher bles­sing.

15 There is extant in Moses an euident declara­tion of the spirituall couenant. With how great cer­taintie doth Dauid direct all his thinges vnto that marke*? Psal. 39.13.

16 Neither may we otherwise vnderstand those thinges which he writeth euerie where of the pros­perous successe of the faithfull, but to applie them vnto the manifestation of the heauenly glorie, be­cause in this world they are oppressed with all man­ner of miserie. Psal. 57.10. & 112.9 & 140.14.

17 Therefore they lifted vp their mindes vnto the sanctuarie of God, wherein was layd vp in store for them, that which doth not appeare in the sha­dow of this present life.

18 They sayd, the wrath of the Lord endureth but the twinkling of an eye: and in his mercie is life*: Psal. 30.6. Prou. 10.7. Psal. 116.15. &. 34.22. the remembrance of the iust shall be in bles­sing: but the name of the wicked shall wither a­way*.

[Page 109]19 Aboue all the rest, that saying of Iob is nota­ble, I know that my redeemer liueth, and that I shall rise out of the earth in the last day: and I shall see God my Sauiour in my flesh Iob. 19.25..

Obiect. These were speeches only of a few. Wher­by it is not proued that there was such doctrine a­mong the Iewes.

An. They were teachers of the common people, who did openly publish the common principles of religion.

20 If we come downe to the latter Prophets, the nigher they came in successe of time vnto the per­fect deliuerance, so the matter was daily made more plaine by increasings of reuelation.

21 Let vs content our selues with one example, of the vision of Ezechiell, wherein he was taught concerning the resurrection of the dead: or with the saying of Isayas*, Thy dead shall liue, Eze. 37.84. Isa. 26.19. my corps shall also rise againe.

22 So likewise Daniell, Dan. 12.1. In that time Michaell the great prince shall rise, who standeth for the sons of his people, & the time of tribulation shall come, &c. And of those which shall sleepe in the dust of the earth, there shall awake some to life eternall, some to eternall shame.

23 Therefore let vs conclude that the old Testa­mēt which the Lord made with the people of Israel was not limited by earthly things, but it contayned the promise of the spirituall and eternall life.

CHAP. XI. Of the difference of both Testaments. Quest.

1 VVHat? shall there then be no difference left betweene the old & new Testament?

[Page 110] Fiue differen­ces. An. Yes verily, which appeareth in fiue pointes, first because in the olde Testament the Lord gaue the heauenly inheritance to be holden and tasted 1 vnder earthly benefites: and nowe he doth straight way direct our minds vnto it.

Gal. 4.1.2 That shall better appeare by the similitude which Paule setteth downe to the Galathians*, Gal. 4.1. he compareth the nation of the Iewes to a yong heire, who not being as yet fit to gouerne him selfe, doth followe the leading and guiding of his tutor. There­fore they had the same inheritance appointed for them which is appointed for vs: but yet they were not as yet by reason of their age apt to enter into it, Why the fa­thers made more accompt of this life then we. and to enioy the same.

3 This is the reason why the holie men did make more account of this mortall life, and of the bles­sing thereof, vnder the old Testament, as being a fi­gure of spirituall felicitie, then is now meete to do: so on the other side God shewed more often testi­monies of his iudgement vpon the reprobate, in bo­dilie punishments.

4 There is another difference in figures, because the olde Testament did make a shew onely of the i­mage, the truth being absent, and of the shadowe in steed of the bodie: the newe Testament geueth the 2 truth being present, and the sound bodie*.

Touching the figures of the old Testament. Heb. 7.11. & 9.9. & 10.1.5 Hereby it appeareth in what sense the Apo­stle said, that the Iewes were brought by the schoo­ling of the Lawe vnto Christ Gal. 3.24. & 4.1., before he was reuea­led in the flesh.

6 Obiect. The faith of Abraham & of the pro­phets did surpasse ours.

An. The questiō is not what grace God bestowed vpon a fewe, but what ordinarie dispensation he fo­lowed 1 in teaching the people. Againe they neuer [Page 111] had so great cleernes of sight, Mat. 13.17. but that it did in some 2 part tast of the darknesse of the world Luke. 10.24.

7 The third difference is because the old Testa­ment, is by reason of the Lawe called the ministerie of death: and the newe of life: that of damnation; this of righteousnesse: that that is disanulled, this remaineth*.

8 Which thing is more easilie declared by com­paring 3 both together. The old Testament is literall, The olde Testament the mi­nisterie of death Ier. 31.31 2. Cor. 3.6 because it was published without the effectuall wor­king of the Spirit: the new is spirituall, because the Lord hath spiritually ingrauen it in mens harts: the old is deadly, because it can do nothing else but in­wrap all mankind in the curse: the new is the instru­ment of life, because it restoreth into fauour with God, men, being deliuered from the curse.

9 The fourth, The old Testa­ment is the Te­stament of bondage. the Scripture calleth the old Te­stament 4 the testament of bondage, because it ingen­dreth feare in mens mindes: but the new the Testa­ment of libertie, because it lifteth them vp vnto af­fiance and securitie.

Obiect. The fathers had the same spirit of faith which we haue, therfore it followeth that they were partakers both of the same libertie, and also ioy.

An. That came not from the Lawe but from the Gospell, whereto as to an wholsome help, they fled being cast downe. Notwithstanding they were sub­iect to the same bonds of obseruations, and burdens whereto the people are bound.

10 These three later differēces are comparisons of the Law and Gospell: and the first reacheth far­ther, namely vnto the promises which were geuen before the Lawe, which are not to be counted of the old Testament. Seing that those which had thē were directed vnto the Mediatour, as were the fa­thers [Page 112] which liued vnder the old Testament.

5 11 The fift difference lieth in that, because the Lord had separated one nation vntill the comming of Christ, wherein he did containe the couenaunt of his grace*. Deut. 32.8. & 10.14. But when the fulnesse of time appoin­ted for the restoring of all things, came, Christ was geuen, and he is the reconciler of God and man, the wall of separation is pluckt downe, and Christ is made all in all, to whome the Gentiles are giuen for his inheritance, and the endes of the earth to be his owne*. Psal. 2.8. & 72.8. The Gospell is preached to all crea­tures Mat. 28..

12 And Christ him self did not forthwith so sone as he began to preach proceede to the calling of the Gentiles, Why Christ did not preach streightwayes. but he deferred it vntill such time as ha­uing perfectly fulfilled the worke of our redemptiō, and hauing ended the time of his humbling, he re­ceaued of the Father a name which is aboue all names, Phil. 2.9. before which euerie knee should bow*.

13 Obiect. It is not agreable, that God, in whō there is no chaunge, should haue suffered such a chaunge, that he should afterwarde disanull that which he had once commanded and commended.

An. God is not therefore chaungeable, because he applied diuerse forms to diuers ages, as he knew it was expedient for euerie one. Whereto the vnlikelihood of both Testa­ments doth serue. A similitude. An other. Gal. 4.1. So the husband­man appointeth one kind of worke to his familie in winter, and another in sommer. The father trai­neth vp his children after one sort in their child­hood, and after an other in youth*.

14 Quest. But could not God as well from the beginning, as after the comming of Christ, reuele eternall life in plaine words without anie figures, teach those that were his by a few & euident signes or Sacraments, geue the holy Ghost, spread abrode [Page 113] grace throughout the whole world?

An. He could.

Quest. Why did he it not, that so great diuersity might be taken away?

An. He would not. Whatsoeuer God hath done, let vs not doubt but that it is wisely and righteouslie done, although we be often ignorant of the cause why it should haue bene done so.

CHAP. XII. That Christ must haue bene made man that he might fulfill the office of a Mediatour.

1 NOwe it was verie expedient for vs that he should be both verie God & very man, who was to be our Mediator. For seing our iniquities had quite shut vs out & estranged vs from the kingdome of heauen, no man could be the interpreter for re­storing of our peace. All men were affrayed when they saw God, as being sonnes of Adam: also euen the verie Angells had neede of an head, that they might cleaue to their God. The angels do cleaue to God through Christ Therefore not without cause doth Paule, when he setteth before vs Christ to be the Mediator, expresse plainly, that he is man.

2 That was also the office of the Mediator, that he might so restore vs into the fauour of God, 1. Tim. 2.5. that 1 he might make vs of the sonnes of men, his childrē: The office of the mediatour of heires of hell, heires of the kingdome of heauen: that he might swallowe vp death: ouercome sinne. Who could do this vnlesse the Sonne of God were made also the sonne of man: and so take ours vpon him, to conueigh his vnto vs? & so make that which 2 was his by nature, ours by grace. The obedience of the Media­tor.

3 This was another point of our reconciling to God, that man who had through his owne diso­bedience [Page 114] destroyed him selfe, should for a remedie set obedience against it, should satisfie the iudgmēt of God, should suffer the punishment due to sinne. Therefore our Lord came forth, being verie man, he put vpon him the person of the Father, that he might present our flesh before the iudgement seate of God, for the price of satisfaction, and that he might in the same flesh suffer the punishment which we had deserued.

4 Obiect. Although there had needed no re­medie for the redemption of mankind, yet should Christ haue become man.

An. All the whole Scripture doth crie, that he was clothed with our flesh, that he might be made our Redeemer *, Col. 1.15. Isa. 53.45. to imagine anie other cause is a point of rashnes, seing the Law, the Prophets, Christ him selfe, & the Apostles do witnesse that God sent his Sonne, that in the similitude of sinnefull flesh he might make satisfaction for vs.

5 Obiect. There is no let but that the same Christ who redeemed the condemned, could also haue testified his loue toward the safe and sound by taking flesh vpon him.

An. Seing the Spirit pronoūceth that these two thinges were conioyned by the eternall decree of God, that Christ should be made our Redeemer, & partaker of the same nature: it is not lawfull to en­quire anie further.

Obiect. This councell of God did depend vppon mans fall, which he did foresee.

An. They which graunt libertie to themselues to enquire farther concerning Christ, then God hath appointed before by his secret decree, breake out through wicked boldnesse to faigne a newe Christ. 2 Tim. 15. Christ came to saue sinners*: let vs stay [Page 115] our selues here.

Obiect. They are to be accused of too much bold­nesse which denie that the sonne of man shold haue appeared in the flesh, if Adam had not fallen, Osiander be­cause it is refuted by no testimonies of Scripture.

An. As if Paule did not bridle peruerse curiosity, when hauing spoken of the redemption purchased by Christ, he doth forthwith commaund to auoide foolish questions. Tit. 3 9.

Quest. Could the Sonne of God take vpon him the nature of an Asse?

An. This is a monstrous and detestable questiō. As if when Paule counteth nothing preciouse or worthie to be knowen, besides Christ crucified*, 1 Cor. 2 2. he admitteth an asse to be the authour of salua­tion.

6 Obiect. Man was created after the image of God, because he was formed after the patterne of Christ who was to come, that he might resemble him, whom the father had alreadie determined to cloth with flesh. Whereupon it followeth that if A­dam had neuer fallen away from his first beginning, yet Christ should haue bene made man. where we must seeke for the image of God.

An. We must not seeke for the image of God a­nie where else, but in those excellent gifts & marks of excellencie, wherewith God had garnished Adā aboue all other liuing creaturs. And Christ was thē the image of God: therefore whatsoeuer excellen­cie was grauen in Adam, it flowed thence because through the onely begotten Sonne he approched to the glorie of his creatour.

7 Therfore if mans integritie had not decayed he should haue bene like to God and Angells, and yet it should not haue bene needfull that the Sonne of God should therefore haue become either man [Page 116] or Angell.

Obiect. Vnlesse it had bene decreed by the vn­chaungeable purpose of God before man was crea­ted, that Christ should be borne, not as a Redee­mer, but as the first man, that he might not lose his prerogatiue he should nowe haue bene borne onely by chaunce, that he might restore mankinde being lost. Therefore he was created after the image of Adam.

Heb. 4.15. An. He was like vnto vs, sinne only except*. Luke in the genealogie reckeneth him vp for a sonne of Adam, Luk. 33. because mās estate was appointed for him*, that he might raise vp again the posteritie of Adam which were fallen. But if that went before the creation, 1 Cor. [...]5.47. How Christ is the seconde Adam. he should haue bene called the first A­dam.

Obiect. Because Christ was alreadie knowen be­fore in the minde of God, that he should be man, men were formed according to this paterne.

An. When Paule calleth him the second Adam, he maketh falling away the middle betwene the be­ginning of man and his restoring.

Obiect. So long as Adam should haue stood, he should haue bene the image of him selfe, and not of Christ.

An. On the other side though the sonne of God had neuer taken flesh vpon him, yet neuerthelesse the image of God did shine both in his soule and also in his bodie. The primacie of Christ ouer the Angels In whose beams it did alwayes appeare that Christ is truely the head of men and Angelles.

Obiect. The primacie ouer the Angelles doeth not belong to Christ saue onely in as much as he is man.

An. Yea in as much as he is the eternall worde of God*, Col. 1.15. he is the first begotten of all creatures: in [Page 117] as much as he is man he is the first begotten of the dead Col. 1.18..

Obiect. Men should not haue had Christ to be their king, vnlesse he had bene man.

An. As if the kingdome of God could not stand if the eternall sonne of God although not clothed with mans flesh, gathering together into the fel­lowship of his heauenly glorie and life, Angells and men, should him selfe beare the soueraigntie.

Obiect. The Church should haue bene without an head vnlesse Christ had appeared in the flesh.

An. As the Angels did enioy him for their head, he should also haue bene the head of men by his di­uine power.

Quest. What is the meaning of the prophecie of Adam, This is nowe bone of my bones, and flesh of my flesh?

An. It is no prophecie.

Obiect. Christ in Matthewe doeth attribute the same speech to God.

An. Euerie thing that God spake by men is not a prophecie, otherwise euery commaundement of the Lawe should be a prophecie. Therefore when the fulnesse of time came, God sent his Sonne made of a woman, made vnder the Lawe, to redeeme those that were vnder the Lawe*. Gal. 4.4.

CHAP. XIII. That Christ tooke vpon him the true substance of mans flesh.

1 IT remaineth that we see, howe being clothed with our flesh he fulfilled the office of the Me­diatour. Which is proued by manie testimonies of Scripture*. Gen. 12.10. & 17.2, 26.4.

2 Obiect. He was made after the likenesse of [Page 118] man, Psal 45.7. &c. Marcion. and was found in his shape as a man*. There­fore he did not take vpon him a true bodie.

An. Paul doth not teach in that place what ma­ner bodie Christ tooke to him selfe, but whereas he might by good right haue shewed forth his god­head, he made a shew of nothing but of that which was proper to a base and contemptible person, that by his example he may exhort vs vnto submission. Otherwise the saying of Peter could not stand, that he dyed in the flesh and was quickened in the Spi­rite. 1. Pet. 3.18.

Manichaeus. 1. Cor. 15.47. Obiect Christ is called the second Adam from heauen heauenly*.

An. Paul doth not bring in in that place an hea­uenlie essence of the bodie, but a spirituall force, which being powred abrode by Christ, doeth quic­ken vs.

1 Obiect. Christ is called the sonne of man, because he was promised to men. How Christ is the sonne of man.

An. He is called the sonne of man after the ma­ner of the Hebrues, being verie man: so men are called the sonnes of Adam: we are called Christes brethren. Heb. 2.17.

Obiect. Infidels should be Christs brethren.

An. The children of God are borne not of flesh and bloud, Ioh. 1.13. The children of God are borne through faith. but of the Spirit through faith*. Ther­fore flesh alone doeth not make the brotherly ioy­ning and knitting together.

Obiect. Christ should haue bene borne of Adam straight way after the beginning, that he might be the first begotten among brethren*. Rom. 8.29

An. The right of the first begotten is referred not vnto age, Christs Birth­right. but vnto the degree of honour and power.

Obiect. Christ tooke vpon him man not the An­gels, [Page 119] because he receaued mankind into fauour*. Heb. 2.16.

An. In that place that the Apostle may amplifie the honour whereof Christ vouchsafed vs, he com­pareth the Angels with vs, who were set a part in this point.

3 Obiect. Christ is called the sonne of Dauid, How Christ is the sonne of Dauid. because he was promised to him, and was giuen at length in his time.

An. After that Paule hath called him the sonne of Dauid*, adding immediatly after, according to the flesh, he doeth assuredly note out his na­ture.

Obiect. Christ tooke a bodie of nothing, Marcionists. because women are without seed.

An. That is to ouerthrow the elemēts of nature, Whether wo­men be with­out seede. and the principles of phisicke.

Obiect. Aaron and Ioadah maried with women of the tribe of Iehuda, therefore the seuering of the tribes should haue bene confounded if women had generatiue seed.

An. This is graunted to the excellencie of mans sex, that the children are counted noble or base by the condition of their fathers.

Obiect. It were an absurd thing to say that Christ was brought forth of the menstruous seede of the virgine.

An. Art thou so shamelesse? and yet we must graunt that he did congele in the bloud of his mo­ther. Because he was begotten of Marie, & brought forth of her seed*. Mat. 1.5. Christ was of the seede of man and yet without sinne. 1 Cor. 15.47. Rom. 8.3.

4 Obiect. If Christ tooke his beginning of men, then is he subiect to sinne as other men be.

An. Paule separateth him from the common condition*, that he may be verie man without vice and corruption, saying, The first Adam is of the [Page 120] earthly & naturall, the second frō heauen heauenly.

Obiect. If Christ be free from all blot, and begot­ten of the seed of Mary by the secret working of the Spirit, then the seed of the woman is not vncleane, but the seede of man.

An. We make not Christ free from all blot, be­cause he was begotten onely of his mother, without hauing anie knowledge of man, but because he was sanctified by the Spirit, that the generation might be pure, such as it should haue bene before the fall of Adam.

Obiect. Then Adam had a double seede, if there came no pollution vnto Christ.

Generation is vncleane acci­dentallie. An. The generation of man is not vncleane of it selfe, but accidentally by reason of his fall. There­fore it is no maruell if Christ were exempted from the common corruption, seeing the integritie was to be restored by him.

Obiect. If the word of God tooke vpon it flesh, then was it shut vp in a straite prison of an earthlie bodie.

An. Though the infinite essence of the word did growe together with the nature of man to be one person, yet we must not imagine anie shutting in. For the Sonne of God came downe from heauen wonderfully, yet so that he did not forsake heauen, he would be borne wonderfully in the wombe of his mother, Christ was borne in the wombe and yet did he fill the world. & hang vpon the crosse, that he might al­wayes fulfill the world.

CHAP. XIIII. How the two natures of the Mediator do make one person.

1 FVrthermore whereas it is sayd, that the word was made flesh*, Ioh. 1.14. it must not be vnderstood, as if it were either turned into flesh, or cōfusedly mixed [Page 121] with flesh, How the worde was made flesh. but because he choose to himselfe a tem­ple of the virgins wombe wherein he woulde dwell: and he which was the sonne of God, was made the sonne of man not by the confusion of substance, but by vnitie of person, the Godhead is so ioyned to the manhood, as the soule to the body, so that either na­ture hath her sound propertie: A similitude. & yet one Christ is made of these two. And the cōmunicating of the natures is so great, that those things are somtimes attributed to the Godhead which appertaine vnto the manhood: The cōmuni­catinge of natures. to the manhood which belong to the Godhead: sometimes that which belongeth to both together. Ioh. 7.58.

2 For that which Christe saide, before Abraham was made I am, is farre from his manhood.

Obiect. He was before all ages because hee was euen then knowen to be the redeemer as wel in the counsell of the father, as in the minds of the godlie. 1 Thinges pertayninge to the god head.

An. Seeing that he doeth manifestly distinguish the day of his manifestation frō his eternal essence, and doth of purpose purchase to himselfe an autho­ritie by antiquitie, wherby he may excell Abraham vndoubtedlie he challengeth to himself that which is proper to the Godhead. 2

And whereas he is called his fathers seruaunt, Thinges pertayninge to his manhoode. whereas it is said that he increased in age and wise­dome with God & men*, that he doth not seek his own glorie*, &c. It is proper to his manhood alone. Luk. 2.52. And that is the cōmunicating of properties, Ioh. 8.15. wher­as it is saide, The comunicatinge of properties. Act. 10.25. that God hath by his blood purchased the church*, & that the Lord of glory was crucified.

3 And whereas it is said, that he receiued power of the father to forgiue sinnes, to raise vp whom hee will, to giue righteousnes, holines, saluation, &c 1 Cor. 2.6. Ioh. 1.29. &. 5.24. &. 8.12 & 9.5. &. 10.9 &c. It was neither proper to the godhead, nor to the man­hood, but to both.

[Page 122] Nestorius4 Therefore we must abandon the error of Ne­storius, who whiles he went about rather to pull in peeces then to distinguishe Christes nature, did in­uent a double Christe. Eutiches. Also wee must beware of the madnesse of Eutiches, least whiles we wil proue the vnitie of person, Seruetus. we destroy both natures.

5 And the monster Seruetus is no lesse deadlie, who put in place of the sonne of God, a feigned thing made of the essence of god, the spirit, the flesh and three vncreated elements.

Obiect. Before Christ was reuealed in the flesh, there were only then, shadowish shapes in God, the truth wherof began to be only then when that word which was appointed to this honour, began truelie to be the sonne of God. What personal vnion is.

An. He is counted the sonne of God, because the word begotten of the father before all ages, did by personall vnion taken vpon him mans nature. Fur­thermore, the old writers called that personall vni­on, which maketh one person of two natures.

Obiect. If the eternall worde had alreadie beene the sonne of God before it was cloathed with flesh, there should be two sonnes of God.

Christ is the sonne of God by nature and we by adoptiō. An. We say that there is none other but he which was made manifest in the flesh. For neither doth it follow that if he was God before hee became man, therefore he beganne to be a newe God. Therefore he was the sonne of God by nature, and wee by free adoption.

Obiect. This grace dependeth vpon the Filiatio. becom­ming a son, which God had decreed with himselfe.

An. We could not be sonnes vnlesse our adop­tion were founded in the head: to plucke that from the head which was common to the members, Our adoption is sounde in Christ. is without reason.

[Page 123]6 Obiect. The beginning of his filiation or becō ­ming a sonne, was since that he was reuealed in the flesh.

An. He should be the sonne in respect of his hu­mane nature: but Paul teacheth that he is suche in respect of his Godhead. Rom. 1.12.13

7 Obiect. It is said that God spared not his own sonne. Rom. 8.32.* Also he shalbe called the sonne of the high­est. Luke. 1.32. Therefore hee began to bee the sonne of God after his incarnation.

An. The saying of the Prophete shoulde not bee true.* Thou Bethleem in the land of Iuda, Mich. 5.2. &c. and his going out from the beginning, & from the daies of eternitie.

Obiect. Before Christ appeared in the flesh, hee was neuer called the sonne of God, but vnder a fi­gure.

An. Although he was more darklie described vn­der the law, Christ was more darke vnder the law. yet he was none otherwise eternall god saue onlie because he was the word begotten of the eternall father: neither is he otherwise the media­tour saue onelie because hee is God reuealed in the flesh.

8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid, and that hee was made man according to the flesh, & that there is the vnitie of person in two natures.

CHAP. XV. That we may know to what end Christe mas sent of the father, and what hee brought vs, wee must respect three thinges in him, his prophetical office, his kingdome and his Priesthood.

1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation, wee [Page 124] must set downe this principle, that the office which was enioined him by his father consisteth in 3. parts: for he was both made a prophet, Christ a pro­phet. & a king, & a priest, although it did little auaile to know these thinges in name, vnlesse the knowledge of the vse & end were 2 added.

A kinge.2 And vnto these three offices appertaineth the 3 title of Christ or annointed.

A Priest. Obiect. Hee was called the Messias by peculiar consideration or respect of his kingdome.

An. I graunt: and yet the propheticall & priest­lie annointing, A prophet Isa. 61.7. haue their degree, neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes*, The spirite of God the Lorde vpon mee, therefore the Lorde himselfe hath annointed mee that I might preach to the meeke, &c. Hee is the true prophet whom the father hath set before to be heard*. Mat. 3.17. A kinge.

3 I come to his kingdome whose nature is spi­rituall, Dan 2.44. Psal. 89.36. Ios. 53.8. whence all the force & eternitie thereof is gathered*, which must be placed in two things. The 2 one appertaineth vnto the whole bodie of the Churche*, Ioh 18.56. the other is proper to euerie mem­ber.

4 And the force & profite which we reape by the spirituall kingdome of Christe, The profite of Christs king­dome consisteth in two thinges: first, that wee may know him to reigne ra­ther for our sakes then for his owne, and that both within and without, namely, that being replenished so farre as is expedient with the giftes of the spirit, whereof we are emptie naturallie, we may perceiue 2 by the first fruites, that we are trulie ioyned to God to perfect blessednesse. Secondlie, that trusting to the power of the same spirite, we may not doubt [Page 125] that wee shall alwaies haue the victorie against the Diuel the worlde, and all manner hurtfull thing.

5 Therefore his kinglie annointing is set foorth vnto vs, what maner annoynting Christs was. not done with oile or ointments made with spices, but he is called the annointed of God, be­cause the spirite of wisedome, of vnderstanding, of councell of strength and the feare of God did rest vpon him.

Obiect. It is written, Ios. 12.2. Psal. 45.8. Then shall he deliuer vp the kingdome of God and the father. Againe, 1 Cor. 15, 24 the sonne himselfe shall bee made subiect that God may bee all in all. Therefore his kingdome is not euerla­sting.

An. That is said, because in that perfect glorie the kingdome shall not be so gouerned, as it is now. Phil. 2.9. Luk. 2 21. Io. 33 22. Be­cause God will at this day as it were by meanes go­uerne his church in his person*: but he shalbe then by himselfe the only head of the church.

6 The end and vse of the priesthood of Christ is, that he may be the mediatour, His priesthood beeing cleane from all blot, that he may reconcile God to vs. That this may more easilie appeare, we must beginne with his 1 death, because hee hath purged our sinnes by his death. Hereupon it followeth that he is the euerla­sting intercessour, Psal. 110.4. through whose patronage we ob­taine fauour. Whence ariseth to godlie consciences 2 both boldnesse to pray, and also quietnesse. Lastlie 3 that he is our priest in such sort that he bringeth vs into the fellowship of so great honour*, Apoc. 1.6. Our sacrifices that the sa­crifices of praiers and praise which come from vs may be acceptable to God.

CHAP. XVI. How Christ hath fulfilled the office of the redeemer, that hee might purchase saluation for vs, where his death and resurrection are handeled, and also his ascention into heauen.

The ende of those thinges which haue bene spoken hitherto.1 THOSE things which wee haue hitherto spo­ken touching Christ, must be referred vnto this one marke, that beeing in our selues condem­ned, dead, lost, we may seeke righteousnesse in him, deliuerance, life and saluation, like as we are taught in that notable saying of Peter, Act. 4.21. Three thinges to be considered. That there is none other name giuen vnder heauen to men, wherein they must be saued.* That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is: secondlie howe 1 2 fearefull the iustice of God is. Lastlie how sweet his 3 mercy is.

4 God was our enemie because of sinne, vntill wee were restored to fauour through the death of Christ. Rom. 5.10.*

Obiect. But his mercy did preuent vs, and hee gaue his sonne freely, which are manifest pledges of loue.

Our miserable estate without Christ. An. Such speeches are applied to our capacitie, that we may the better vnderstande how wretched and calamitous our condition is without Christe. For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs, vnlesse we feele our own iniquitie, being stricken with feare of eternall death.

3 As God is the chiefest righteousnesse, so hee 2 cānot loue that iniquitie which he seeth in vs. Ther­fore all of vs haue in vs that which is worthie of the hatred of god: The righteous­nes of God. therfore in respect of corrupt nature, againe of our wicked life being added thereto, wee [Page 127] are all in the displeasure of God, being in his sight 1 2 giltie, and born to the dānation of hel. God loueth his creature. But because the Lord will not destroy that in vs which is his, hee findeth something which of his goodnesse he loueth 3 though wee bee not fullie coupled to God, Gods mercie. before Christ doth ioyne vs.

4 And for this cause Paule saith, How God ha­ted vs and also loued vs. Eph. 1.4. Ioh. 3.16. Rom. 5.10. that that loue wherewith God loued vs before the creation of the word, was grounded in Christ.*

5 Furthermore hee hated vs after a wonderfull and diuine sort, because of iniquitie: and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purcha­sed the fauourable good will of God, yet the scrip­ture ascribeth this to his death as peculiar and pro­per to it,* wherein wee must consider two thinges: Rom. 4 15. &. 5.9. first, that he was condemned as guiltie bearing our person:* Secondlie, that he was neuerthelesse ac­quitted by the mouth of the iudge, Ioh. 1.29. that it might more euidentlie appeare, that he was burdened not with his owne, but with our wickednesse.

6 And now euen the verie kinde of death is not without an excellent mysterie. We must con­sider two thinges in the death of Christ Ioh. 10.15. Ios. 53.7. Mat. 72.11. The manner of his death must be noted. Deut. 21.23. Gal. 3.13. The fruites of Christes death and buriall is double. The crosse was ac­cursed not onlie in mans opinion, but also by the decree of the lawe of God.* Therefore when hee was hanged vpon it, he made himselfe subiect to the curse. And it was meet that it should be so, that we might be deliuered from all curse which did lie vp­on vs by reason of our iniquitie, whiles that it is conueighed vnto him.

7 It followeth in the creede that hee was dead & buried, where we may see againe how hee put him­selfe in our steed, to pay the price of our redemptiō. Thence we gather a double fruite: the first, is be­cause by dying he brought to passe that we shall not [Page 128] 1 die: Viuification. Mortification. he ouerthrew death which did hang ouer our heads, and did nowe triumphe ouer vs, keeping vs downe. He did also destroy the Diuell who had po­wer ouer death, and he deliuered those which were his bondslaues during their whole life*, Another fruite is that by enterparting of him, Heb. 29.15. Rom. 6.5. Gal. 2.2. hee mortifieth our members, that they may not hereafter exercise 2 their owne actions.

The resurrecti­on of Christ8 The historie of the resurrection is of no small importance to the effect of our redemption. For it signifieth that Christ did both appease Gods wrath, 1 2 and also ouercome the sorrowes of death.

Obiect. Hell is often red in the scriptures for the sepulchre or graue.

Hell. An. But not in this place, otherwise it should be to declare that which is obscure by that which is ob­scurer neither is it like to be true that such a super­fluous repetition could creep into this short summe.

9 Therefore neither the graue, ne yet the limbe of the papists is handled in this place.

Quest. What must wee then vnderstand by the gates of brasse, & the yron barres which were bro­ken: Psal. 10.16. also that hee deliuered those that were bounde 2 out of the pit where was no water*: & that he prea­ched to the spirits which were in prison*. zach. 19.11.

3 An. The Psalme foretelleth the deliueraunce of those who being captiues in farre countries are cast 1 into bands. 1 Pet. 3.19. Zacharias speaketh of the captiuitie of 2 Babilon. Peter teacheth that Christe was preached 3 to those which were dead.

The soule of Christ did su­ffer.19 Therefore Christe did not onlie suffer bodily death, but he felt euen in his soule the sharpenesse of Gods vengeance, that he might both appease his wrath, & satisfie his iust iudgemēt. For which cause also it behoued him to wrastle as it were hande to [Page 129] hand with the armies of hel, & with the horror of e­ternall death.

11 Obiect. Then it seemeth that God was either his sonnes aduersarie, or els that hee was angrie with him.

An. No trulie: for he was his welbeloued sonne, & he could not haue beene appeased by one with whō he was offended. But wee say that he suffered the greeuousnesse of Gods seueritie, because being stri­ken with the hand of God, he tried all the signes of God being angrie and punishing. For which cause being inforced by distresse he cried out, My God, Psal. 22.2. Mat. 27.46 my God why hast thou forsaken me.

12 Obiect. That is to doe iniurie to Christ, as if he were afraid of the saluatian of his soule, or fell in­to danger of desperation, which is contrary to faith.

An. But the Euangelists say that he was troubled in spirite, & full of heauines, & that he feared vehe­mentlie*.

Obiect. It was feigning. Mat. [...]6.28. Luk 22.44.

An. Surelie vnlesse his soule had been partaker of punishment he should haue byn the redeemer of our bodies onlie.

Obiect. Wee must not attribute corrupt passions to Christ.

An. The spirit reconcileth these two, that Christ was tempted in al things as we are, and yet without sinne.

Obiect. Though Christ feared death, yet he did not feare the curse and wrath, from which he knew he was safe.

An. He should haue been more faint harted and fearefull, then manie theeues which make hast to death. But through vehemencie of griefe the drops of blood came trickling downe from his face.

[Page 130] Obiect. He did this to make a showe to others.

Mat. 26.39. Christs descen­ding into hell. An. Yea he directed his gronings to his father in a secret place, and the angels did comfort him.*

Quest. Did Christ discend into hell then, when he prayed to his father.

An. This was the beginning: therefore the paines which hee suffered for our sake were horrible: not­withstanding wee must knowe that his temptation was such as was not contrarie to faith: because it was vnpossible that he should be holden of the sor­rowes of death. Act. 2.24.*

13 Nowe followeth his resurrection from the dead, His rising from the dead. without which that should be lame, & nothing worth, which hath been spoken touching the crosse his death, and burying. For Christ is said to be dead for sinne, but to haue beene raised againe for our righteousnesse. Rom. 4.5.* And by the same we reape a three­fold fruite: first, because as by the death of Christe 1 sinne is purged, Three fruits of Christs resur­rection. so by rising againe he hath purcha­sed life for vs.* Secondly, like as the mortificatiō of our flesh depēdeth vpō the partaking of his crosse, 2 so being now partakers of his resurrectiō, we walk in newnesse of life. 2. Cor. 13.4. Phil. 3.10. Last of all, hauing as it were re­ceiued earnest,, wee are assured of our resurrection 3 to eternall life.*

Rom. 6.4. Col. 3.1. 2. Cor. 15.20.14 Furthermore though Christ did more fullie declare his glorie by rising againe, yet by his ascen­ding into heauen, he did trulie begin his kingdome. Which the Apostle sheweth when he saith, Christs ascen­sion. that hee ascended that he might fulfill all thinges.* For hee powred out then greater aboundance of his spirit,* he did more gloriouslie aduance his kingdome, Eph. 4.10. and shewed greater power, both in helping those that were his, Ioh. 16.7. and also in throwing downe his enemies.

15 Wherefore it is added immediatlie, that hee [Page 131] sitteth at the right hand of the father: which is spo­ken 1 2 by the way of similitude taken from princes, Sitting at the right hande. A similitude. which haue their sitters by, to whom they commit their office of gouerning & cōmanding. So Christ in whō the father will be exalted, & by whose hand he wil raign, is said to be receiued to his right hand, as if hee should be said to haue been installed in the kingdome of heauen and earth, Eph. 1.20. Phil. 2.9. Eph. 4.15. Act. 2.3. & 3.21 to haue taken so­lemne possession of the gouernment committed to him, and to continue in the same vntill hee come to iudgement.*

16 Our faith gathereth manifolde fruite hence: 1 first we vnderstand that Christ by his ascending in­to heauen, The fruites of Chrysts sitting at the right hande of the father. hath opened the entrance of the king­dome of heauen, which was shut by Adam: because he is entred in thither in our flesh, and as it were in our name*. Secondlie that he sitteth at the right 2 hand of the father, to bee our patron, intercessour, Eph. 2.5. and aduocate*. Last of all faith layeth hold vpō his 3 power, wherein our strength is placed, Heb. 7.25. and also our power, riches, and triumphing against hell*. Rom. 8.3.4.

17 And he shall descend from heauen in a visible shape, as he was seene ascend Eph. 4 6., and he shall appear to all with vnspeakeable maiestie of his kingdome, with brightnes of immortalitie, with infinite power of the Godhead, hauing the Angels to garde him, that he may iudge the quicke and the dead: that is, those which are alreadie departed this life; & those which shall be aliue then shalbe translated & trans­formed into a new nature euen in a moment. 1. Cor. 15, 5. & 51. 1. Thes. 4.16. Consolation drawen from the last iudge­ment. A similitude.

18 Hence ariseth excellent comfort, in that wee heare that he shal iudge, who hath alreadie appoin­ted vs to be partners with him of honour in iudging: so far off is it that hee shall sit vppon his iudgement seat to condemne vs. For how shoulde a most mer­ciful [Page 132] prince destroy his people? how should an head wast his members?

A Caueat19 Therefore seeing we see the whole summe of our saluation to be comprehended in Christe, wee must beware that wee doe not draw away from him the least iot thereof. Act. 4.12. For hee is our saluation, our strength, our cleannes, our redemption, our righte­ousnesse 1 Cor. 1.33..

CHAP. XVII. That it is rightlie and properlie said, that Christ hath deserued saluation for vs.

Obiect.

1 IF Christe haue deserued saluation for vs, the grace of God shall be darkened: for desert and grace are contrarie.

Lib. 1. de pred. San: Cap. 15. An. I aunswere with Saint Augustine*: The most cleare light of predestination & grace, is our Sauiour himself, the man Christ Iesus, who hath ob­tained so to be with no deserts of works or faith go­ing before in the humane nature whiche is in him. For he which made him of the seede of Dauid a iust man, Note. that should neuer be vniust, without any merit: he maketh those that be members of that head, iust of vniust. Desert depen­deth vpon mercye. Therefore desert is not set against the mercie of God, but it dependeth thereupon.

2 This distinction is gathered out of that which Iohn saith*: So God loued the worlde, that he gaue his only begotten sonne, that whosoeuer beleeueth in him may not perish. We see how the loue of God 1 hath the first place, Causes of sal­uation. as the principal cause: and faith in Christ doth follow as the second cause.

2 Obiect. Christ is only the formall cause of salua­tion, he hath not the true effect.

An. If we obtaine righteousnesse by faith which [Page 133] resteth vpon, Christ is the matter of sal­uation. surelie we must seeke for matter of sal­uation in him.

3 And it is soundly gathered that Christe hath by his obedience purchased and deserued fauour with his father. For if he haue made satisfaction for our sinnes, if he haue suffered the punishment that was due to vs, if by his obedience he haue appeased God, if the iust hath suffred for the vniust*: what it is to deserue. Col. 1.10. 1 Cor. 1.19. &c. 1 Ioh. 1.7. we may conclude that by his righteousnes he hath purcha­sed saluation for vs, which signifieth as much as to deserue.

4 And that is all one as that wee were purged by his blood, and that his death was a satisfaction for our sinnes*.

5 And the Apostles doe plainly pronounce that hee hath paide the price, that he might redeeme vs from the giltinesse of death: Rom. 3.24. that we are iustified by his grace through the redemptiō which is in Christ whome God hath made the propitiatorie through faith which is in his blood*, Christ geueth that which is denyed in the lawe. whence we gather that we must fet that from Christ, which the law shoulde giue, if anie man could fulfill it, and that we obtaine that through the grace of Christe, which God pro­mised to our workes in the law.

Quest. Did Christ deserue any thing for himself? Curiositie.

An. This is foolish curiositie. For what need had the only son of God to come downe, that he might purchase some new thing for himself; And the Lord declaring his owne counsell, did put the matter out of doubt: for it is not said that the father prouided for the profit of his sonne in his deserts, but that he deliuered him to death, & that he did not spare him: because he loued the world*, Rom. 8.32. Ioh. 17.19. whereby it appeareth that he purchased nothing for himselfe, who sancti­fied himself for our sake.

THE THIRD BOOKE OF THE INSTITVTI­ON OF CHRISTIAN RELIGION.

Of the manner how to receiue the grace of Christ, and what fruites we haue by the same, and what effects doe followe.

CHAP. I. That those thinges which are spoken of Chirst doe profite vs by the secret working of the spirite.

NOW must wee se how those good things com to vs, which the father hath giuen to his son, not to his own proper vse, but that he might inriche the needy. And first we must hold this, that whatsoeuer Christe hath done it profiteth vs nothing so long as we are separate from him. Faith ioyneth vs to Christ. Eph. 4.15. Rom. 1.17. 1. Pet. 2.4. And wee growe to bee one with Christe by faith*, which faith is giuen vs partlie by the preaching of the worde, partlie by the secrete working of the spirite*.

2 But that the matter may be more euident, wee [Page 135] must vnderstande that Christe came furnished with the holie Ghost after a peculiar maner: to wit, Why Chryst came that hee may separate vs from the worlde, and gather vs togeather into the hope of eternall inheritance. For this cause is he called the spirite of sanctificati­on: Rom. 1.4. because he doth not onlie foster vs with a gene­rall power, as other liuing creatures: but he is also the roote and seed of the heauenlie life in vs.

3 That such is the effectuall working of the spi­rite in vs, The efficacie of the Spirit euen the verie titles which are giuen him doe testifie and manifestlie proue, hee is called the spirit of adoptiō*, Gal. 4.6. Rom. 8.15. the earnest & seale of the inheri­tāce*, water*, oile*, the annointing*, fire Isay. 55.1 & 44.3. Ioh. 7.37., the foun­taine and hand of God. All which doe plainlie teach that we are made members of Christe by the grace and power of Christe that hee may containe vs vn­der him, and that wee againe may possesse him Luke. 3.16.. 1. Ioh. 2.20.27 Ioh. 4.14.

4 But because faith is his principall worke, Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit. those things are referred vnto it for the most part, which we finde vttered to expresse the force and o­peration of the spirite: because by faith alone hee bringeth vs to the light of the Gospell. As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe, to be the sonnes of God, because they are borne not of flesh, and blood, Ioh. 1.13. Mat. 16.17. but of God*.

CHAP. II. Of faith where is set downe the definition thereof, and the properties that it hath are declared.

1 VVHEN in the schooles they dispute about faith, The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing, but a certain cōmon as­senting to the historie of the Gospell: and in calling God simply the obiect therof, they carrie away sillie [Page 136] soules rather with a vanishyng speculation, then di­rect thē to the mark. For God dwelleth in light that no man can come vnto, therfore Christ must needs come between: for which cause hee calleth himselfe both the light of the world, the way, the truth, & the life*, because no man commeth vnto the father but by him.

The media­tour Ioh. 18.12 & 14 6.2 Therfore let vs thanke the schoolemen for this euill, who haue couered Christ as with a veile, dra­wen before him, whom vnlesse wee doe directlie be­hold, wee doe alwaies wander through many Laby­rinths & Mazes. And beside that they do deface the whole force of faith with their dark & mistie defini­tion, they haue forged a deuise of intangled faith, with which name adorning most grosse ignorance, they delude the sillie common people, Intangled faith. to their great destruction.

Ob. It is sufficiēt to beleeue that which y e holy church beleeueth, neither need we to seek any further.

An. Is this to beleeue, to vnderstand nothing, so that thou doe obedientlie submitte thy sense to the church? faith is not placed in ignorāce, but in know­ledge: & that not only of god, but also of y e wil of god.

3 Ob. Because we be inuironned with ignorance many things are to vs dark now, wherein it is good for vs to suspend our iudgement, and to settle our selues to keep the vnitie of the church.

An. I graunt: but yet it is a most absurd thing to giue ignorance tempered with humilitie, the name of faith. For faith lyeth in the knowledge of God & of Christ, & not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in. Faith lyeth in the know­ledge of God.

Ob. We beleeue nothing absolutely, without ad­ding this condition, If the church do beleeue so.

[Page 137] An. By this meanes truth should be holden in er­ror, light in darknes, true knowledge in ignoraunce. Absurdities.

4 Obiect. So long as we are in our pilgrimage in the world, our faith is entangled.

An. I graunt that we be ignorant of many things, and that we be compassed about with many clouds. It is the grea­test wysdome to goe for­warde. For the principall wisedome of euerie most perfect man, is, to go forwarde. Which we may note in the Disciples of Christ, before they were fullie illumi­nate. Because they did stagger euen in verie small things.

5 But yet for all this the desire which the faith­full haue to learne and profit, Voluntary ig­norance. doth much differ frō grosse ignorance, wherein they droupe, which are content with an entangled faith, such as the Pa­pistes imagine. For if Paule do sharpely condemne those, who are alwayes learning, & can neuer come to the knowledge of the truth, howe much greater reproch do they deserue, who of set purpose are de­sirous to know nothing?

6 Therfore this is the true knowledge of Christ, The true knowledge of Christ. if we receaue him such as he is offred of his father, to wit clothed with his Gospell: because as he is ap­pointed to be the mark wherat our faith must ayme, so we can not come directly to him vnlesse the Go­spell go before vs.

Quest. If faith be restrained to the Gospell, what shall the doctrine of Moses and the Prophetes pro­fite vs?

An. It was sufficient at that time to edifie faith: Why the Gos­pell is called the doctrine of faith Rom. 10.4. but because we haue a more perfect manifestatiō of Christ in the Gospell, Paule doth for good causes call it the doctrine of faith*.

7 And although it be the office of faith to sub­scribe to the truth of God, as often, and whatsoeuer, [Page 138] and howsoeuer he doth speake: yet it doth proper­ly respect his good will, mercie and promises of grace in Christ; into the certaintie whereof the holie Ghost doeth illuminate our mindes and con­firme our hearts. The definition of faith. Whence we shall haue a perfect definition of faith, if we say that it is a firme and certaine knowledge of Gods good will toward vs, which being grounded in the trueth of the free promise made in Christ, is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost.

vnformed faith8 Therefore that distinction of faith formed & vnformed, which flieth about in the schooles, is vaine.

Obiect. They which beleeue whatsoeuer is ne­cessarie to saluation, haue faith, although they be touched with no feare of God.

An. Paule saith otherwise, with the hart man be­leeueth vnto righteousenesse*: Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righ­teousnesse.

9 Obiect. Paule teacheth an vnformed faith, saying: if anie mā haue all faith, so that he can moue mountaines, and yet haue no loue, he is no­thing*.

1 Cor. 13.2 An. Faith is put in that place for power to worke miracles, Cor. 12.10. which the reprobates also had*. Therefore it is no maruell if it bee separate from loue.

Obiect. There be many formes of faith.

An. There is one onely true faith of the godly.

Obiect. Manie beleeue that there is a God, that the historie of the Gospell is true, and euerie parte thereof: Historicall faith. also they are moued with threatenings & promises.

[Page 139] An. The name of faith is giuen to such, but vn­properly, because they do not resist the word of God with manifest vngodlinesse.

10 But this whether shadowe or image of faith, A shaddow of faith. as it is of no importaunce, so it is vnworthie to haue the name of faith.

Obiect. Simon Magus is said to haue beleeued*.

An. He doth shortly after bewray his want of faith. Such are they in whom the seed of the word is cho­ked before it can bring forth frute*. Let those which bost of such images of faith, know, that they are no better then the deuils*. Act. 8.13.

11 Obiect. Paule affirmeth that faith is a fruite of election*: Luk. 8.13. Faith of the Deuills and of the reprobate. Ia. 2.19. 1. Th. 15. Faith is the fruite of electi­on. Heb. 6.4. Luk. 8.7.13. Temporall faith. whie then is it attributed to the re­probate?

An. The reprobate are sometimes moued with the same feeling that the elect are*, although none be illuminate into faith, neither do in deed feele the efficacie of the Gospell, but those which are pre­destinate vnto saluation. By such temporall faith or which endureth onely for a short season, they are made without excuse.

Obiect. Therefore there remaineth no more for the faithful, wherby they may esteme their adoptiō.

An. Although there be great likelihood betwene the elect of God, and those which haue a fraile faith enduring only for a time, yet the sure confidence is only in the elect, that they crie, Abba father*: Gal. 4.6. which alone continueth stable and firme.

12 Obiect. The will of God is vnchangeable, and his trueth doth neuer wauer: therefore the feeling of Gods loue wherwith men are indued shall neuer decay.

An. The reprobate can neuer go so farre as to pearce into that hidden reuelatiō, which the Scrip- [Page 140] doth attribute to the elect alone. As a tree which is not planted deepe inough, that it may take roote, doth wither in successe of time: though for some yeares it sende foorth both leaues, A similitude. and blossomes, and frutes.

Obiect. We might call the Spirit deceitful, which doth besprinkle the reprobat with such light, which afterward perish.

An. He doth not quicken the seed which lieth in their harts, that it may alwayes remaine incorrup­tible, as in the elect*.

Rom. 5.5. The significa­tion of faith. 1 Tim. 3.9. 1 Tim. 4.1.13 Also we must marke the doubtfull significa­tion of the word. For faith doth oftentimes signifie as much as the sound doctrine of godlinesse*. Con­trariwise it is sometimes restrained vnto some par­ticular obiect Mat. 8.10.. Sometimes it is put for the gift of miracles Coll. 13.10: sometimes for the doctrine whereby we are taught in the faith. But we speake of the true faith whereby the children of God are iustified.

The exposition of the defi­nition, Knowledge14 Nowe let vs prosecute euerie particular point of the definition. By knowledge we meane, not e­uerie comprehending, such as men vse to haue in their matters, but altogether infinite, and farre sur­passing all other knowledge; & that rather by per­swasion of the truth of God, then by reasonable de­monstration.

Obiect. There is no knowledge of that which is infinite.

An. Bicause the Lord hath reuealed to his Saints the secret of his will, How faith is a knowledge. 1 Ioh. 31. Certayne and firme. which was kept secret from ages and generations, faith is for good causes cal­led in the Scriptures a knowledge*.

15 We adde that it is certaine and firme, that the more sounde constancie of perswasion may be expressed. For as faith is not content with a doubt­full [Page 141] and rouling opinion, so neither with a darke conceit: but it requireth a full and certaine certain­tie such as that vseth to be which we haue of known and tried things.

16 This is the chiefe point of our faith, Toward vs. that we do not thinke that those promises of mercie which the Lorde doeth offer are true onely without vs, and not in vs: but rather by comprehendinge them within vs, wee make them our owne. Hence springeth that confidence which Paule calleth peace*. Rom. 5.1.

17 Obiect. But the faithfull finde it farre other­wise, Faith is peace who are not onely tempted with vnquiet­nesse, but also sometimes shaken with most grie­uous terrors, which do not agree with that certain­tie of faith.

An. When wee say that faith is certaine, wee do not imagine anie such certaintie as is not tou­ched with anie doubting, (because the faithfull haue a continuall combate with their owne di­strustfulnesse) but they neuer fall from that cer­taine confidence which they haue conceaued of the mercie of God. Wee haue an example in Da­uid*. Psal. 42.6. & 43.5. The vnquiet­nes of the faithfull. The first kinde of feare.

18 Therefore a godly heart doth feele in it selfe a diuision, which is partly delighted with sweete­nesse, by reason of the knowledge of Gods good­nesse: partly it is vexed with bitternesse, dy rea­son of the feeling of calamitie: partly it leaneth to the promise of the Gospell: partly it trembleth by reason of the testimonie of the owne iniqui­tie. Imperfection of faith is the cause of vnquietnesse. Which variation commeth by reason of the imperfection of faith: forasmuch as we be neuer in so good case in this course of life, that being cu­red throughly of all misbeliefe, we are whollie re­plenished [Page 142] and possessed by faith.

Effects of faith19 Let this be the summe. So soone as any small drop of faith, is dripped into our mindes, we do forthwith behold the face of God to be pleasaunt, and faire, and fauourable to vs, a farre of I graunt, but with so certaine a sight, that we knowe that we are not deceaued. And the more we go forwarde, the nigher do we come to behold him.

20 Paule teacheth both things finely: For whē he saith that we know in part, and that we prophecy in part*, 1 Cor. 13.9. he sheweth what a small portion of that di­uine wisedome is giuen vs in this life. But the same doth teach elswhere how sure and not deceaueable a tast euen a small drop of faith doth make vs feele, when he affirmeth that we behold the glory of God with so great efficacie, with open face, without ha­uing any vaile put betweene, that we are transfor­med into the same image*. 2 Cor. 3.18.

21 Furthermore faith doth arme and fortifie hir selfe with the word, Faith leneth vpon the worde. Temptation. to beare of all brunts. If there­fore any such temptation do assault her, that God is our enemie, because he is angrie: she aunswereth that he is mercifull euen then when he punisheth. Because chastisement commeth rather from loue then from anger. Faith is shaken, yet at length it hath the victorie: so doth Iohn conclude*, This is the victorie which ouercommeth the world, your faith.

Chastisment cometh rather from loue then from anger22 There is another kinde of feare & trembling, whereby notwithstanding the securitie of faith is so litle diminished, that it is thereby more surely esta­blished. To wit when the faithfull thinking with them selues that the examples of Gods vengeance shewed vpon the wicked, are vnto them in steed of instructions, they take heede that they pro­uoke [Page 143] not the wrath of God against thēselues with like wickednesse.

23 Therefore we are taught with feare & trem­bling to worke our owne saluation, 1 Ioh. 5.4. which is that we accustome our selues to behold the power of God with great casting downe of our selues.

24 Obiect. So often as we looke vpon Christ, we graunt that we finde full matter of good hope, but because we be vnworthie of all those good thinges which are offered vs in Christ, The seconde kynde of feare The feelinge of our owne vn­worthines is the cause of doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt.

An. We thinke vpon Christ not standing a farre of, but rather dwelling in vs. Therfore we looke for saluation at his handes, because he doth make vs (after we be ingrafted into his bodie) partakers, not onely of all his good thinges, but euen of him selfe also.

25 Bernard disputeth in like sort, Hom. 5. dedica templi. by the benefite of God, saith he, somtimes thinking vpon the soule, me thinkes I see in it as it were two contraries: if I behold it as it is in it self, & of it self, I cā say nothing more truely of it, then that it is brought to nothing, but of the mercie of God, we haue cause to reioyce, not in our selues but in the Lord.

26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome*, The soonnelie feare and the seruile. Pro. 1.7. and in some place wisedome it selfe Pro. 15.23., although it be but one, yet it floweth from a double vnderstanding. For God hath in him self the reuerence of a father, and of a maister. Therfore he that will worship him aright, must shewe him selfe both an obedient child toward him, and also studie to do the dutie of an o­bedient seruant. Mal. 1.7.

27 Obiect. Iohn saith, that there is no feare in loue, but that perfect loue casteth out feare*. 1. Ioh. 4.18

[Page 144] An. He speaketh of the feare and terrour of in­credulitie, The difference betweene ter­rour and feare from which that feare of the faithfull differeth much. For the wicked do not feare God, but so soone as they heare of his anger, armed with power of reuenge, they quake and are taken with horrour forthwith. But the faithfull do more feare the offence then the punishment. Whereby it com­meth to passe that we say there is a double feare, seruile and sonnely.

The goodwill of God is the cause of salua­tion.28 Nowe we vnderstand and know that the pos­session of saluation and eternall life is obtained in Gods good will, which our faith doth respect. For if we can lacke no good thing so long as we haue God to be fauourable to vs: it doth aboundantly suffice vs vnto the certaintie of saluation, when he him selfe doth certifie vs of his loue. Let him shewe his face saith the Prophet, Psal. 80.4. & we shalbe safe*. Wher­fore faith being layde hold on by the loue of God, hath the promises of this life and of the life to come, The promyses make faith careles. and perfect securitie of all good thinges: but yet such as may be gathered and had out of the worde.

29 Therefore wee make the free promise the ground of faith, The free pro­myse is the foū dation of faith because faith consisteth properlie in it. For though it be perswaded that God speaketh the truth, whether he command, or forbid: or whe­ther he promise or he threaten: and doth also obe­diently receaue his commaundements, obserue his inhibitions, take heed of his threatnings: yet it be­ginneth properly with the promise, in it it consisteth and continueth, and in it it endeth: for it seeketh life in the free promise of mercie: in which sense not the Lawe, but the Gospell is called the word of faith*. Rom. 1 5. &. 16 17. Pighlus.

30 Obiect. Such a restraint in pulling faith in [Page 145] peeces, doth lay hold but vpon one peece.

An. Faith hath respect vnto all parts of the word of God: but it neuer stayeth vntill it come vnto the free promise of grace in Christ.

31 And hereby we gather that faith hath no lesse neede of the word, A similitude. then frute hath of the liue­ly roote of the tree: because as Dauid doth witnesse, Psal 9.11. none trust in God, but such as know his name*: and in another place, I haue hoped in thy worde, Psal. 119.45. Faith layeth hold vpon the power of God by the worde. saue me*. Therefore we must not turne aside from the word no not one iote, whereby we do also lay hold vpon the power of God, which we do not conceaue to be idle but effectuall, whereby the Israelits also might learne, that God who was the authour of saluation once, would be the euerlasting keeper thereof.

Obiect. Sara and Rebecca, The errour of Sara and Re­becca. through zeale of faith offended.

An. Both of them erred because they passed the bounds of the word.

32 Againe we do not without cause include all promises in Christ: Promyses in Christ. Rom. 1.17. when as the Apostle inclu­deth all the whole Gospell in the knowledg of him*, and in another place he teacheth that all the pro­mises of God are in him yea and amen. For what­soeuer God doth promise, he doeth thereby testifie his good will, The promyses a testimonye of loue. so that there is no promise of his which is not a testimonie of loue. But no man is beloued of God, which is without Christ. For he is the beloued Sonne*, Mat. 3.17 & 17.5. Eph. 1.6. Note. 2. Kin. 5.19. in whom the loue of the Father abideth, & doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ, so often as anie promise is offred vs.

Obiect. Naaman the Syrian Act. 10.31., Cornelius the Gentile and Romane*, the Eunuch Act. 8.7., were accepta­ble [Page 146] to God, and yet they knewe not Christ the Me­diatour.

An. I graunt that in some point their faith was entāgled, not only as touching the person of Christ: but also as concerning his power, Naamans faith intangled. and the office which was enioyned him by his Father. Yet neuer­thelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ, though it were verie slender.

Preachinge of the worde.33 And this bare and externall preaching of the worde, ought to suffice abundantly, to make it to be beleeued, vnlesse blindnesse and stubburnnesse did let it. Furthermore without the illumination of the Spirite nothinge is done by the woorde. Note. The holye ghost is the authour of faith. Moreouer the Spirite is not onely the beginner of fayth, but he doeth also increase it by de­grees, vntill it bring vs vnto the kingdome of hea­uen.

The incresings of faith. Obiect. On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith*.

Gal. 5.5 An. If there were one onely gift of the Spirite, he should haue spoken absurdly in calling the Spi­rite an effect of faith, who is the authour and cause thereof: but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church, The Spirit put for the giftes of God. and by the increasinges of faith doeth bring it vnto perfection, no maruell, if he ascribe those thinges to faith, which doeth prepare vs to receaue the same.

34 These are the mysteries of God, which are reuealed onely to litle ones Mat. 16.17.. Mat. 11.25. For flesh and bloude doth not reueale them, neither doeth the naturall man vnderstande those thinges which are of the Spirit 1 Cor. 2.14.: but the doctrine of God is rather to him foo­lishnesse. [Page 147] Therefore the aide of the holie Ghost is necessarie, or rather he is his onely power. The word of God is indeed like to the Sunne which shi­neth to all those to whom it is preached, A similitude. but with no frute among the blind. Note. But we which are by nature blind are enlightened by the Spirit.

35 Thereupon Paule calleth the Spirit of faith faith, not that which we haue naturallie, 1 Cor. 4.13. but that which we haue of the Spirit*. Therefore he pray­eth that God would fulfil in the Thessaloniās all his good pleasure, and the work of faith in power*. 2. Thess. 1.11. For faith is a singular gift, Faith is the gift of God. which God giueth to whome he will.

36 But it is certaine that the minde is not suffi­ciently illuminate, by the vnderstanding and know­ledge of the worde, vnlesse the certaintie thereof do likewise pearce into the heart, both which the Spirite worketh. A similitude. Eph. 1.13. Therefore he serueth in steed of a seale to seale those promises in our heartes*, the certaintie whereof he had before imprinted in our mindes.

37 Obiect. That confirmation is in vaine, Faith is shaken but not ouer­come when as faith is tossed and shaken with continuall storms of temptations.

An. But it is not ouercome, because God is the protection, aide, tower, and buckler of the faithful*. Psal. 13.6. & 47 3. & 27.1. Onely we haue neede of patience*.

38 Obiect. We can not otherwise be perswaded of the grace and fauour of God toward vs, Patience is ne­cessarie. Heb. 10.36 Sorbonists. Coniectures are contrarie to faith. but only by a moral coniecture, as euerie one doth think him selfe not to be vnworthie therof.

An. Nothing is more contrarie to faith then cō ­iectures.

Obiect. No man knoweth whether he be worthy of hatred or of loue*. Eccle. 9.1.

[Page 148] An. This place is corruptly translated: Salomon his meaning is: The sense. If anie man will esteeme and iudge by the present state of thinges, whome God lo­ueth, and whome he hateth, he shall take paines in vaine, seeing all thinges fall out a like to the iust and the vniust, to him that offereth sacrifice and to him that offereth none.

To know cer­tainly is not to presume.39 Obiect. It is a point of rash presumption, for a man to chalenge and attribute to him self the cer­taine knowledge of the good will of God.

An. I graunt, if we tooke so much vpon vs as to make the incomprehensible counsell of God subiect to the slendernesse of our wit. But we say simplie with Paule*, 1 Cor. 2.12. That we haue not receaued the spirite of this world, but the Spirit which is of God, who being our teacher, we knowe those things which are giuen vs of God.

Obiect. It is rashnesse to boast of the Spirite of God.

Rom. 8, 14. Ioh. 11. An. But Paule pronounceth that they onely are the children of God, which are led by his Spi­rite. He being our guide we call God father*, and wee knowe assuredly that we be the children of God.

40 Obiect. Although we may iudge of the grace of God according to the present state of righteous­nesse, yet the knowledge of perseuering vnto the ende, hangeth in doubt.

Perseuerance. Rom. 8.38. An. I am fully perswaded, saith Paule*, that nei­ther Angels, nor powers, nor principalities &c. shall separate vs from the loue wherewith the Lord lo­ueth vs in Christ.

Ob. The Apostle had that by an especiall reuelatiō.

An. But he handleth in that place those good things which al the faithful in general haue by faith [Page 149] and not those which he him selfe alone doth seale.

Obiect. But the same Paul in another place doth terrifie vs by making mention of our weakenesse & inconstancie. Let him that standeth, take heed lest he fall*. 1 Cor. 10.12.

An. But not with feare and terrour, whereby we may be throwen downe, but whereby we may learne to humble our selues vnder the mightie hand of God, as Peter declareth*. 1 Pet. 3.6

41 By these things which we haue alreadie sayd, we see that the definition of faith which we set downe varieth not from the Apostles description. Where he teacheth, that faith is the substance of things to be hoped for, What faith is. Heb. 11.1. and a certaintie of thinges that are not seene*.

Obiect. Loue is before faith and hope also.

An. Yea faith alone bringeth forth loue, Faith is the mother of loue. & euerie good worke besides.

42 Nowe whersoeuer this faith shall be, it can not be but that it hath hope of eternall saluation ioyned with it, as an vnseparable companion, Faith hath hope for her companyon. or ra­ther that it begetteth and bringeth it forth of it self. Faith beleeueth that God is true, hope waiteth and looketh that in conuenient time he shew his truth: Note. faith beleeueth that he is our father, hope waiteth and looketh that he do alwayes so shewe him selfe toward vs: faith is the foundation wherupon hope resteth.

43 By reason of this affinitie the Scripture doth sometimes confounde the worde of faith and of hope*. Faith and hope are sometymes confounded. 1 Pet. 3.4.

Obiect. Hope hath a double foundatiō, the grace of God, and merit of workes.

An. The whole Scripture doeth teach that hope must looke vnto the mercie of God alone, Lombardus his error. as [Page 150] it were with both eyes, as vnto the marke which is common to her as well as to faith.

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

The partes of the Gospell.1 THerefore faith doth possesse Christ, & doth rest vpon the Gospell, which hath two parts, repentance and remission of sinnes. Christ geueth 1 2 both, and we obtaine both by faith. And repentāce proceedeth from faith, as frute from a tree.

Repentance proceedeth from faith2 Obiect. Christ and Iohn in their sermons do first exhort the people vnto repentance, and then afterward they adde that the kingdome of heauen was at hand*. Therfore repentaunce goeth before faith, Mat. 3.2 which we haue by the Gospell.

An. We must not superstitiously stick to the pla­cing of syllables. For it is all one as if they should say, because the kingdome of heauen is at hande, therefore repent. For in the Prophet that voyce is commaunded to begin with consolation and glad tidings*. Isay. 40 3.

The partes of repentance.3 Certaine learned men haue sayd that repen­tance consisteth in two parts, in mortification and viuification. They interprete mortification to be 1 the sorowe and terrour of minde conceaued of the 2 knowledge of sinne, Mortification. and the feeling of the iudge­ment of God: Viuification. and viuification to be the consola­tion which ariseth of faith: to wit, when a man be­ing throwen downe with the conscience & feeling of his sinne, and striken with the feare of God, loo­king afterwarde vnto the grace of God through Christ, doth take a good hart, and doth returne as [Page 151] it were from death to life. This is well. But yet viui­fication doth signifie rather a desire to liue godlilie, which ariseth of regeneration, then the ioy which the minde receaueth, being at quiet from trouble & feare.

4 Other some put two formes of repentaunce, the one legall or of the Lawe, whereby a sinner be­ing wounded with the searing yron of sinne, Legall. and 1 throwen downe with the terrour of the wrath of God, doth continue sadde and sorowfull in that perturbation, neither can he tell howe to acquite him selfe: such were Cain Gen. 4.13., Saule 1 Sam. 28.30., Iudas Mat. 27.4. Euangelicall.. The other Euangelicall or of the Gospell, whereby a sinner beeing sore afflicted in him selfe, doth not­withstanding rise vp higher and lay holde vppon Christ the salue for his sore, and consolation for his terrour: such were Ezechias 2. King. 20.2., the Niniuites Iona 3.5., Da­uid 2. Sam. 12 13., Peter Mat. 26.35..

5 Though all these be true, yet we must take the verie name of repentance otherwise, so that re­pentance may be a true turninge of our life vnto God, comming from the syncere and earnest loue of God, which consisteth in mortifying our flesh & the old man, and in quickening of the Spirit. In this sense are all those sermons to be taken, wherewith either the Prophets in times past, or the Apostles afterward, did exhort the men of their time vnto repentance.

6 Furthermore this definition containeth three pointes. Three partes of the definitiō First when we name the turning of the life vnto God, we require a transforming or chaunge, 1 not onely in the outward workes, Conuersion. but euen in the soule it selfe: which when she hath put of her olde­nesse, doth at length bring forth of her selfe frutes answerable to her renuing. Whereupon the Pro­phet [Page 152] commaundeth, that they make them selues a new hart*, Ezech. 18.31. whom he calleth to repentance.

2 7 The second point is, in that we taught that it commeth from the syncere feare of God. From the true feare of Gods iudgment. For be­fore the minde of the sinner can be enclined to re­pentance, he must be awaked with thinking vppon Gods iudgement: and when this cogitation shalbe throughly infixed, that God shall be iudge both of our wordes and workes, it doth not suffer the sillie man to be in rest, but doth pricke him forwarde to thinke vpon another trade of life, whereby he may safely appeare before that iudgement seate. There­fore oftentimes when the Scripture exhorteth vnto repentance, Ier. 44. Act. 17.30. it maketh mention of the iudgement of God*.

8 In the thirde place we sayd, that repentance 3 consisteth vppon two parts, of mortifying the flesh, and quickening of the Spirite. The thirde part of the de­finition. Psal. 14 15. Isa. 1.6. This doeth the Pro­phet declare*, Ceasse of from euill, and do good, rest from dealinge peruerslie and learne to doe good.

1 9 We haue both these by partaking Christ: For if we be trulie partakers of his death, Mortification. by the power thereof our olde man is crucified, and he dieth to sinne, that the corruption of our former nature may liue no longer. If we be made partakers of his resurrection, we are thereby raysed vp to newnesse 2 of life, such as may be answerable to Gods iustice. So that by this meanes the image of God which was blotted out and defaced by the fall of Adam is renued. Viuification

Christian liber­tie.10 Therfore the childrē of God are so set free by regeneration from the slauerie of sinne, not as if ha­uing gotten full possession of libertie, they did no longer suffer any trouble of their flesh, but that they [Page 153] may haue perpetuall matter of strife, whereby they may both be exercised and also better learne their infirmitie: Feeding of sinne in the re­generate. because there remaineth as yet in the re­generate a feeding of sinne, from whence flow lusts which pricke men forward to sinne.

11 Obiect. God purgeth his church from all sin*: Eph. 5.26.27. Also promiseth this grace of deliueraunce in bap­tisme, and doth fulfill it in the elect.

An We referre that rather vnto guiltinesse, Sinne doth dwell but not reigne in the faithfull. then vnto the matter of sinne, because sinne is not impu­ted: it inhabiteth, but it reigneth not.

12 Obiect. It seemeth an vnconuenient thing that all lustes shoulde be so generallie condemned, wherewith man is naturallie moued, seeing they are put into man by God, who is the authour of nature.

An. We doe not condemne those desires which God hath so ingrauen in mans nature from the first creation, What lusts are to be condem­ned. that they cannot be rooted out thence vn­lesse humanitie it selfe be destroyed, but only wan­ton and vnbrideled motions which are contrarie to Gods ordinance.

13 Therto agreeth Augustine, saying*: Lib. 2. contra Iulianum. That law of sin is both remitted in the spiritual regeneration, and doth also remaine in the mortall fleshe: it is re­mitted because the giltinesse is taken away in the sa­crament, whereby the faithfull are regenerate: Note. and it abideth because it worketh those desires against which the faithfull doe fight.

Ob. After that concupiscence hath conceiued it bringeth forth sin*: therfore cōcupiscence is not sin. Iam. 1.15.

An. In that hee calleth mischeuous deedes and wicked offences, the children of sinne, and doth giue them the name of sinne, it doth foorthwith followe, The issue of concupiscence but that euen to lust is an euill thing, and damnable before God.

[Page 154]14 Obiect. The children of God being restored vnto the state of innocencie ought not to take thought for the brideling the lust of the fleshe, but they must follow the spirite, who being their guide, they shall neuer erre.

An. A monstrous forgerie. If it were so, then should all choyse of dishonestie and honestie, of iust and vniust, of good and euill be taken away.

Obiect. This difference commeth from the curse of the olde Adam, from which wee are exempt by Christ.

An. Then there shall be no difference betweene whoredome and chastitie, truth and falshood.

Obiect. Take away wicked feare, and the spirite will commaund thee no wicked thing, so that thou careleslie and without feare do suffer thy selfe to be led by him. An absurd maxime of the Anabaptists,

An That is to denie Christ and the holie Ghost, not to follow them. The spirite is not the authour of manslaughter or whoredome, but of loue & cha­stitie.

Seuen effects of repentance.15 And whereas the Apostle in the description of repentance doth reckon vp seuē either causes, or effects, or parts, as, studie, excuse, indignation, feare, desire, zeal, reuēge, he doth that for good cause. For 1 carefulnesse or studie ariseth of sorow: excuse brin­geth 2 rather a purging then a trusting to the cause. 3 Indignation wherewith the sinner fretteth inward­lie. 4 Feare is a trembling of the minde by reason of 5 Gods vengeance which we haue deserued. Desire 6 is diligence in our duetie, and readinesse to obey. 7 Zeale is an heat wherewith we are inflamed to seek the glorie of God, Reuenge is the last: for the more rigorous we be to our selues, the better hope ought we to haue that God will be mercifull to vs. In this [Page 155] thing Bernard his admonition is profitable. Ser. 11. in Can­tic. Sorrow saith he for sinne, is necessarie, if it be not continu­all*.

16 Now it may also bee gathered what manner fruites the fruites of repentaunce be: to wit, three: Fruites of re­pentance. godlinesse toward God, loue toward men, and in our whole life holines and purenesse, and the more 1 2 diligentlie a man doeth examine his life by the rule 3 of the law of God, the more certaine signes of his repentance doth hee shewe: Notwithstanding it is verie necessarie, Ioel. 2.13. Iam 4 8. that they take their beginning frō the pure fountaine of the heart*. And that doone, that externall testimonies do follow 2 Cor. 7.11., which com­mend sincere repentance.

17 Obiect. A principall part of repentance as Ioel doth witnesse, consisting in fasting, weeping, Ioel. 2.12. & in ashes*.

An. Yea that which is there spoken of the con­uersion of the whole hart vnto the Lord, of the ren­ting of the garmentes, Weepinge and fasting are not necessarie in repentance. but of the heart is proper to repentaunce: but as for weeping and fasting they are adioyned not as perpetuall or necessarie ef­fects.

18 Let vs also adde that, that the name of repen­taunce is vnproperlie applied vnto this externall profession, What it is to repent in ashes and sackcloth. which is rather a confession of the fault with a beseeching to haue the punishment and guil­tinesse forgiuen. So to repent in sackcloath & ashes is nothing els but to testifie our displeasure, when God is angrie with vs for greeuous offences. Mat. 11.21. Luk. 10 12. But we must note that there is a double confession, pub­like, 1 where by condemning our selues before God, angels, and the worlde, Publike con­fession. wee preuent the iudgement of God. For saith Paul, if we should iudge our selues we should not be iudged of God*. But it is not al­waies [Page 156] necessarie to make men witnesses of our re­pentance 2 The other is priuate whereby we do con­fesse our sinnes onlie before God, and it is a part of true repentance which cannot bee omitted: neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit, Priuate but our gree­uous falles also*, Psal. 51.7. and those which seeme to bee bu­ried long agoe. Furthermore, we must note that re­pentance is double, ordinarie wherein wee must ap­plie our selues continuallie, speciall and extraordi­narie, whiche doeth as it were raise vp from death, those, Repentance. Ordinary. Extraordinary. which had either filthilie fallen, or giuen ouer themselues to sinne through vnbridled licentious­nes 1 2 3 or shaken of the yoke of God through a certayn reuolting.

The partes of the Gospell.19 Furthermore if the whole summe of the Go­spel be contained in these two points in repentance and remission of sinnes, do we not see that the Lord doth therefore iustifie his freelie, that he may also restore them to true righteousnesse by the satisfacti­on of the spirit? For Christ began his sermons thus, * The kingdome of God is at hand: Mat. 1.15. repent and be­leeue 1 the Gospel. First of all, hee declareth that the 2 treasures of mercie are set open in him. Secondlie, 3 he requireth repentance: lastlie confidence in Gods promises.

Hatred of sinne is the be­ginning of re­pentance. Isay. 16.1. Mat. 11.5:20 But as the hatred of sinne, which is the be­ginning of repentaunce, setteth open to vs the first entraunce to the knowledge of Christ, who offreth himselfe to none but to poore afflicted sinners*: so must we indeuour toward repentance, & apply our selues in it during our whole life, if wee will abide in Christ. Therfore so long as we shall dwell in the pri­son of our bodie, we must continuallie wrastle with the vices of our nature, & so consequently with our [Page 157] natural soule. Wherfore I suppose that he hath pro­fited much, who hath learned to displease himselfe much: not that he may stick fast in this mire, He hath profi­ted much which doth much displease himselfe. but ra­ther that he may make hast to God, that being graf­fed into the death & life of Christ, he may continu­allie meditate vpon repentance.

21 Furthermore it is well knowen that repen­tance is the gift of God. Repentance is the gift of God Therfore the church com­mendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation*. Act. 11.28. Also when the Apostle goeth about to exclude reuoltes from hope of saluation, he alleageth this reason*, Sinne against the holie ghost Heb. 6.6. that it is vnpossible that they should be renued vnto repē ­tance: to wit, because when GOD renueth those whom he will not haue to perish, he sheweth a signe of his fatherlie fauour: againe, he thundreth against the reprobate, with hardning thē, whose wickednes is vnpardonable. Which kind of punishment the A­postle denounceth to voluntarie Reuoltes or Apo­stataes, who when they fall frō the faith of the Go­spell, doe mocke God, doe opprobriouslie refuse his grace, do tread vnder foot the blood of Christe, yea and crucifie him a fresh so much as in them lieth.

22 But to discusse this more plainelie, it is meet that we search out what that so horrible offence is, which shall not be forgiuen: What it is to sinne against the holy ghost. I say that those sinne a­gainst the holie ghost, which resist the truth of God of set purpose, with whose brightnesse they are da­seled, that they cannot pretend ignorance, and to no other end, but that they resist. For Christe going about to expound that which he had said, addeth, hee which shall speake a worde against the sonne of man, it shall be forgiuen him, but he which blas­phemeth against the spirite, it shall not be forgiuen him

[Page 158] Quest. How can one blaspheme the sonne, but it shall also be against the spirite?

What it is to sinne against Christ. An. Those which stumble at the truth of God, which they know not, those which blaspheme Christ ignorātlie, being indued with this * mind, that they will not quench the truth of God, beeing reuealed vnto them, and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde, they sinne against the father and the sonne. But as for those whose conscience is conuict, that that is the worde of God which they impugne, they are said, to blaspheme the holie Ghoste: forasmuch as they wrastle against the inlightening which is a worke of the holy ghost*. Heb. 6.10.

1 Ioh. 2.19.23 Quest. Why do such feele God vnappeas­able?

An. Because as Iohn auoucheth they were not of the elect, out of whom they went.

24 This seemeth to bee too hard, and contrarie to the clemencie of God, that those shoulde not ob­taine remission of their sinnes, which flie to craue the mercie of God.

An. The Apostle saith not that pardon shall be denied if they turn vnto the Lord: bu the doth flatly deny that they can rise to repentance*, Heb. 9.4. namely, be­cause they are smittē by the iust iudgement of God with eternall blindnesse*, Zach. 7.13 for their vnthankeful­nesse.

Obiect. God should be contrary to himself, who crieth by his prophet, that hee will bee mercifull so soone as a sinner shall conuert*. Ezec. 18.20.21.

An. But mans minde is not changed to good, vnlesse it be preuented by his grace.

25 Quest. If God bee not pacified with feigned repentance, how did Achab obtaine pardon, and [Page 159] turne away the punishment which was denounced against him. Feigned repē ­tance

An. God doeth sometimes so spare hypocrites, that notwithstanding his anger doth alwaies lie vp­on them. Note. Why God spa­reth hypocrits. And that is done not so much for their sake as for a common example. For in that Achab had his punishment mittigated, what profite gate hee thereby, saue only that he should not feele it so long as he liued vpon the earth? Gen. 27.28.29. Psal. 78.36. The same may be said of Esau* and the Israelites.* Therfore God doth shewe such examples of his inclination to pardon that thereby the godlie may be incouraged to a­mend there lyues, Gods ready in­clination to pardon. and that their pryde may bee the more greeuously condemned, which stubbornelie kicke against the pricke.

CHAP. IIII. Howe farre that is from the purenesse of the Gospell, whatsoeuer the Sophisters babble in their schooles, touching repentance, where confession and satisfa­ction are handeled.

1 THE schoole Sophisters erre greatlie in the definition of repentance, saying, The definition of popish re­pentance. that to re­pent is to lament the sins which are past, & not to cōmit such things as they may lament. The popish di­uision of repē ­tance They erre al­so when they deuide it into the contrition of the heart, the confession of the mouth, and satisfaction of the work: for a man may bee trulie penitent with­out the confession of the mouth. 1 2 3

2 Againe if those three be necessarie to obtaine remission of sinnes, nothing is more miserable or in worse case then we, who can neuer be fullie perswa­ded of remission of sinnes. They make contrition [Page 160] the first point to obtaine pardon, and that they will haue to be perfect, Popish contri­tion. but a man can neuer knowe cer­tainlie when he hath fullie fulfilled this contrition in iust measure.

3 Furthermore, it should be the cause of remissi­on of sinnes, which is manifestlie false as wee haue taught.

Popish confes­sion.4 Moreouer they will haue sinners to reckon vp all their sinnes before the Priest, which can ne­uer be, and it is contrarie to the scripture.

Mat. 8.4. Luk. 5.14. Obiect. The Lorde sent the Lepers vnto the Priest*.

An. Hee sent them not to make confession. Who euer hearde it spoken that the Leuiticall Priestes were appointed to heare confessions?

Obiect. It was appointed in the lawe of Mo­ses, that the Priestes shoulde discerne betweene leprosie and leprosie*. Deut. 17.8.9, Sinne is spirituall leprosie. But sin is spirituall leprosie.

An. All the Priesthoods are translated vnto Christ, in him they are both fulfilled and ended: therefore all the right of the Priesthood was tran­slated vnto him*.

Quest. Why then doth Christ send the lepers vn­to the Priestes?

An. Least they shoulde cauill that hee brake the law, which did commaund that he which was cured of his leprosie shoulde be brought before the Priest, and should be purged by offering of sacrifice.

5 Obiect. The Lord commaundeth his Disciples that they should loose Lazarus whom he had raised from the dead*. Ioh. 21.44. How Lazarus was loosed.

An. It was no more spoken to the disciples thē to the Iewes that stood by: but what is this to cōfessiō?

6 Obiect. Those which came to Iohns baptisme confessed their sinnes.

[Page 161] An. Iohn preached the baptisme of repentance*. Mat. 3.6. Who then should he haue baptised, but those which confessed that they were sinners*?

Obiect. Iames will that one confesse his sinnes to another. Iam. 5.16.

An. He will haue one of vs to lay his own weak­nesse in an others bosome, that wee may one giue counsell to another, one take pittie vpon another, and one comfort another.

7 Ob. The vse of confession was most auncient.

An. There was no lawe made concerning it be­fore Innocentius the thirdes time: The law of In­nocentius the Pope abroga­ted. which when it was made, Nectarius bishop of Constantinoble did reuerse.

8. Also this kind of Confession did greatlie mislike euen Chrysostome, therfore let vs cōclude that au­ricular confession is absurd and contrarie to the worde of God.

9 But the true confession which is commaunded vs respecteth both God and man. The first is, True confessiō before God. that we confesse our sinnes to God, that we may obtaine pardon, forasmuch as it is the Lord who alone for­giueth, 1 forgetteth, and blotteth out the same. He is the alone Phisition, the knower of mens hearts, Psal. 32.5. &. 51 1. and he alone is priuie to their thoughts*.

10 After the secret confession which is made to God, followeth the voluntarie confession which is made before men, To confesse before men. so often as that is expedient ei­ther for Gods glorie, or for our owne humbling. Af­ter this maner Dauid reproued of Nathan, & pric­ked 2 in conscience, doeth confesse his sinne before God, and also before men. After this manner the people of Israel, 2 Sim. 12. Leuitic. 12. hauing the Priest to say before them, did openlie confesse their inquiries in the temple*.

[Page 162] Extraordinarie confession.11 This kinde of confession ought to be ordi­narie in the church, and then to be vsed extraordi­narilie, if the people haue offended with anie gene­rall offence. Such was the confession which the whole people made, Neh. 17. Ordinary con­fession. beeing guided by Esdras and Nehemias*. Wee vse that extraordinarie confes­sion commēded of God, and most profitable for vs fi [...]tly when wee present our selues in the sight of God and of the angels in euerie holie assemblie.

Obiect. That is done in euerie prayer.

An. I graunt, but if you consider howe great our sluggishnes is, you will graunt that it is a wholesome kinde of ordinance, if the christian common people be exercised by some solemne rite of confession vn­to humilitie.

12 Furthermore, the scripture alloweth two formes of priuate confessiō. One, which is made for 1 our sake: whereto appertaineth that of Iames, That wee confesse our sinnes one to another*. Two kindes of priuate con­fession. Iam. 5.16. Another which must be made for our neighbours sake, to pa­cifie him, and to reconcile him to vs, if we haue of­fended 2 or hurt him in anie thing. For the vse of the former (though it be free) yet shall we more com­modiouslie 1 repaire to the pastours: yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers, For our sake. and 1 2 3 in the people no superstition.

13 Christ speaketh of the other in Matthew*. If 2 thou offer thy gifte at the altar, and there shalt re­member, &c. Vnder this kinde is contained the con­fessiō of those which haue offended euē the whole church. Mat. 5.23 For our neigh­bours sake. So was the mā of Corinthus receiued again to the communion, when he had shewed himself o­bedient to correction*. Corinthians. 2. Cor. 2.6.

14 In these three kindes of confession, the power [Page 163] of the keyes taketh place*: Mat. 18.19. Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne ac­knowledging of their offences: or when anie pri­uate person, who hath by committing some notori­ous 1 offence, offended the whole congregation, doth 2 testifie his repentaunce: or when he which by rea­son 3 of vnquietnesse of his conscience doth need the helpe of the minister, doth disclose to him his infir­mitie. But when we speake of the keies we must be­ware that wee doe not dreame of anie power sepa­rate from the preaching of the Gospell. A caution.

15 That which the Romishe diuines haue drea­med of the vse and number of the keyes, There is no authoritie of the keyes without the worde. and of the power of binding and loosing, is so absurde, that it needeth no refutation.

16 For who is able, as they will haue it to reckon vp all his sinnes? Necessitie to recken vp all faultes. Psal. 19.13. & 58.5. Dauid crieth out, who shall vnder­stand all his errours?

17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossi­ble.

18 Moreouer that law, that a man must of neces­sitie reckon vp all his sinnes, shall either throw men into despaire, or els it wil make them hypocrits, ha­uing brought them from the true feeling of their sinnes, and so it shall make them ignorant of God & of themselues.

Quest. Must I then confesse all my sins? Is there no confession acceptable to God, vnlesse it be con­cluded in these few wordes, I am a sinner.

An. We must not onlie endeuour in one worde, to confesse our selues to be sinners, but also what manner vncleanesse ours is, howe great it is, and in how many points, that y e deapth of mercy may swal­low vp the depth of sin. Psal. 19.13 Dauid said for good cause* [Page 164] Lord cleanse me from my secret faults.

Obiect. The gate of Paradice is shut against him, which shall neglect the power to confesse which is offered him.

An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte, I will put all his wickednes out of my remembrance, saith the Lord*. Ezech. 18.21

Obiect. There can no iudgement be giuen before the cause be heard.

An. These confessours do rashlie & boldlie cha­lendge to themselues that power, who are made iudges of themselues.

To binde and loose Obiect. Wee haue the office of binding and loo­sing committed to vs.

An The Apostles knew not this power.

Auricular con­fession is hurt­full.19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church.

Obiect. It causeth him which confesseth to be a­shamed, that he may heerafter be more warie, and preuent the iudgement of God. Liberty to sinne cometh from auricular confession.

An. Yea we may euery where see, that by nothing men haue more libertie graunted to sin, then when hauing confessed them selues to the Priest, beeing carelesse for making confession all the rest of the yeere, they neuer once sigh before God.

Mat. 18.18.20 Quest. Therefore the keies were giuen with­out cause*. Shall we make the word of Christ to be of none effect?

To whom the keyes were ge- An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are. Againe that was not done before they receiued the holy Ghost.

Obiect. They haue the holy Ghost.

An. Why do they then loose those things which [Page 165] the Lord would haue bound, why do they bind those which he commaunded to be loosed?

21 Ob. They haue power without knowledge.

An. Knowledge is required to good vse. Power without knowledge.

Obiect. The saying of Christ is limitted accor­ding to his deserts who is bound or loosed.

An. The church pronounceth fornicators and adulterers, &c. to be bound, as those which are wor­thie to be bound. By the same worde it looseth those whom it comforteth after they repent. Which can­not be done without knowledge and vnderstanding of the word of God. 1 Cor. 6.9.

22 Ob. The lawful ministers of Christ shal stand no lesse in doubt, because they knowe not his faith, which confesseth his sinnes: but the priest doth only remit the sinne which he knoweth.

An. The absolution is conditionall, Absolution conditionall. that the sin­ner should trust, that God wil be merciful to him, so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ, & rest vpon the grace which is offred him.

23 Therefore these thinges are preposterouslie wrested vnto auricular confession, which are spokē by Christ partly of the preaching of the gospel, part­lie of excommunication.

Obiect. The authoritie and power to loose was giuen to the Apostles, which the Priestes do exer­cise by remitting sinnes which they know.

An. This principle is false: because absolution 1 which serueth to faith, True absoluti­on. is nothing els but a testimo­nie of pardon, taken from the free promise of the Gospell. But the other which dependeth vpon disci­pline, 2 appertaineth nothing vnto secret sinnes, but rather vnto example, that the publike offence of the church may be taken away.

[Page 166] Obiect. Sinnes must be forgiuen but with enioy­ning penance and satisfaction.

An. That is to halfe that, which God hath pro­mised wholie.

24 The whole summe tendeth to this end, If they will make God the authour of auricular confession, The beginning of auricular confession. their vanitie is reproued: because this tyrannie was brought in, when the world was oppressed with fil­thie barbarisme.

Popish satis­faction.25 They assigne the third place in repentaunce to satisfaction: they say that it is not sufficient for him which repenteth to abstaine frō euils past, & to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done.

Obiect. Though God forgiue the fault, yet doth hee reserue the punishment.

1 An. What is remission but the free gift of libera­litie? Againe, What remissi­on is. Why is the word freelie added but onely to take away all opinion of satisfaction? Last 1 2 of all, if by the name of Christe wee obtaine re­mission of sinnes *, Ios. 52.3. Collo. 2.14. Tit. 3.5. what shall wee neede satisfa­ction?

26 Obiect. We are receiued into the fauour of God by Christ in baptisme. After baptisme we must rise againe by satisfactions. The blood of Christe profiteth nothing, but so farre as it is distributed by the keies of the church.

An. Iohn saith farre otherwise, who saith, That Christe is both our aduocate with the father, & the propitiation for sinnes, and that sinnes are forgi­uen for his names sake *. For hee is the onelie Lambe which taketh away the sinnes of the world*: Therefore we neede none other recompence or sa­tisfaction. 1. Ioh. 2.2.12. 1 Ioh. 1.36.

[Page 167]27 Wee must heere consider two thinges: The 1 first that Christ his honour bee kept to him vndimi­nished. 2 Secondlie, that mens consciences being ful­lie certified of remission of sinnes may haue peace with God. Both of these are violate by the doctrine of satisfaction.

28 Obiect. Certaine sinnes be veniall, and cer­taine mortall: for mortall sinnes, The veniall sinnes of the Papists. a great satisfacti­on is due: veniall sinnes are purged with more easie remedies, with the Lords prayer, with holie water, with the absolution of the Masse.

An. That is to toy and mocke with God. Such a distinction of sin is contrarie to the scripture, which pronounceth death to bee the rewarde of sinne*, Rom. 6.23.14. Ezech. 18.20. and that the soule which shall sinne is worthie of death*.

Obiect. The sinnes of the faithfull are veniall or pardonable.

An. Not because they do not deserue death, All sinnes are mortall. Rom. 8.1. but because through the mercie of God there is no con­demnation to those which are in Christ Iesus*.

Obiect. This is the paradox of the Stoicks tou­ching the equalitie of sinnes.

An. It doth not followe that those sinnes are e­quall which are together mortall. Of the offence and punishmēt of sinnes.

29 Obiect. The offence is forgiuen through the mercie of God, but the iustice of God doth require that the punishment should be paid.

An. The scripture teacheth the contrarie. This is the testamēt which God hath concluded for vs in his Christ: that he will not remēber our iniquities*. And in another place, If the wicked man shall de­part from his iniquitie, Ier. 31.34. Ezech. 24.27. I will put all his iniquities out of my remembrance*.

30 What had Christe done for vs, if the punish­ment [Page 168] should yet bee required for sinnes? 1 Pet. 2.24. Ies. 53.5. Rom. 3.24. For when we say that he hath borne all our sinnes in his bodie vpon the tree, there is no other thing signified, but that he hath suffered the punishment & pain which were due to our sinnes.

Quest. Will the Lord admit no recompence?

Ose. 14.3. An. We will pay the calues of our lips*, namelie thanksgiuing.

Dauid, 2 Sam. 12.13.31 Obiect. Dauid obtained pardon for his sin, and yet he is punished afterward with the death of his sonne*.

Punishment of the wicked. An. Such punishment is a correction, and not a punishment for sinne: which two must be diligentlie distinguished. For there be two kinds of iudgemēts: the one of a iudge, such as the punishment of God 1 is, when the punishment is ioyned with his indigna­tion. Correction of Children. The other of a father, which is properlie called a correction or admonition. The sonne is beaten, & 2 the seruant is beaten: but the seruant is punished as a seruaunt, because hee hath offended. But the sonne is chastised as a sonne needing discipline.

32 Therefore the chastisement of the faithfull is a blessing of God, and a sure testimonie of Gods loue*. Ioh. 3.17. Pro 3.11. Heb 12.5. But what afflictions soeuer the wicked doe suffer, it is depainted out vnto vs as the entrance into hell, from whence they beholde their eternall damnation alreadie a farre of.

Obiect. God is oftentimes saide to bee angrie with his Saints, when hee punisheth their offen­ces*. Isa. 12.1 Abac. 3.2. The anger of God.

An. That is not referred vnto the purpose of God who doth punish, but vnto the vehement fee­ling of paine, which those suffer which abide his se­ueritie.

33 Therefore when the reprobate are scourged [Page 169] with scourges of God, The whipps of the reprobate. they are not therefore puni­shed that they may returne to a better minde, but onely they trie with their great euill, that God is a iudge and reuenger*. 1 Sam. 15.23. But the children are beaten with roddes, not that they may thereby be punished for their sinnes, but that they may therby be brought on to repentance*. 1. Cor. 11.32.

34 The faithful haue neede to be furnished with these cogitations in the bitternesse of afflictions. It is time that the iudgement beginne at the house of the Lord, wherein his name is called vpon*. 1 Pet. 4.17. Ier. 25.29 Why God did chastice dauid. What should the children of God do, if they did beleeue the seueritie of God which they do feele, to be his vengeance?

35 Therefore we see plainly that after that God 1 2 had forgiuen the adulterie of Dauid, he chastised him, both for a common example, and also to hum­ble him. In this respect the faithfull to whome he is mercifull, are daylie subiect to the common mi­series of this life.

36 Obiect. Daniell counselleth Nabuchadnezar to redeeme his sinnes with righteousnesse, Dan 4.24 What it is to redeeme sinnes. and his iniquities with pitying the poore*.

An. This word redeeme, is referred rather vnto men, then vnto God. For it is all one as if he had sayd, Thou hast exercised ô king, an vniust and vio­lent gouernment, nowe in steede of thy vniust exa­ctions, repay to the people iustice and mercie.

Obiect. Salomon saith that the multitude of sins is couered by loue*. Prou 10.12.

An. Not with God, but among men them selues. For the whole verse goeth thus, How loue co­uereth sinnes. Hatred rayseth contentions: but loue couereth all iniquities: as if he should say, They which hate one an other, do one pull an other in peeces: but those which [Page 170] loue together, do winke at manie things, & do one forgeue another manie things.

Obiect. Sinne is cleansed by mercie and libera­litie.

An. That is, they shall find God fauorable, who bidding adieu to their former wickednesse, do turne to him by godlinesse & truth. So doth the Apostle* and Christ Mat. 23.25 Luke. 7.36. expound them.

37 Obiect. The woman had manie sinnes forge­uen her because she loued much*.

An. Her loue was not the cause of the forgeue­nesse of her sinnes, but the proofe: because the Lord sayd, Thy faith hath saued thee.

Hom. 2. in Psal. 50.38 Chrysostome writeth wel in a certaine place* Where mercie is required, examination ceasseth: where mercie is craued, iudgement doth not rage: where mercie is asked: Note there is no place for punish­ment: where mercie is, there is no question: where there is mercie, the answer is pardoned.

Hom. 10. in Gen Euch. ad Laur. Obiect. Augustine calleth the works of mercy, re­medies to obtaine remission of sinnes.

An. He expoundeth himselfe in another place, The flesh of Christ, saith he, is the true and only sa­crifice for sins, not only for those which are all blot­ted out in baptisme: but for those also which come vpon men afterward through infirmitie, for which we say daily, Forgeue vs our debt*.

Mat. 6.12.39 And the old writers for the most part, called satisfaction, Ecclesiasticall satisfactions a­mong those of old time. not a recōpence to be rendred to God, but an open declaration, whereby they which had bene punished with excommunication, did certifie the Church of their repentance, when they would be receaued to the communiō. For there were cer­taine fastinges appointed them, and other thinges wherby they should testifie that they were weary in [Page 171] deede and from their hart, August. Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things. And so they were sayd to make satisfaction not to God, but to the Church.

CHAP. V. Of the supplies which they adde to satisfactions, name­ly indulgences and purgatorie.

1 FVrthermore from this doctrine of satisfaction flowe indulgences. What indul­gences are. For they dreame that that is by them supplied, which is wanting in our owne abilitie to make satisfaction: so that they define thē to be the dispensation or distribution of the merites of Christ, and the martyrs, which the Pope doeth deuide by his bulls.

2 Hence commeth the treasure of the Church, The treasure of the popish Church. which containeth the merits of Christ, & of his A­postles, and of his holy martyrs. The principall cu­stodie of this barne is committed to the Bishop of Rome, The pope of the keeper of the barne The great au­thoritie of the Pope Epist. 81. Psal. 116. [...]5. Note. in whose power the distribution of so great goods is, so that he may bestow them of him selfe, & appoint to others the iurisdiction to bestowe them.

3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges*. Although saith he, the death of manie Saints was precious in the sight of the Lord, yet the death of no innocent hath bin the propitiation of the world. Iust mē haue receaued & not giuen crownes: & the examples of patience issued from the fortitude of the faithfull, & not the rewards of righteousnesse.

Obiect. Paule saith*, Coll. 1.24. What it is to fulfill the suffe­ringes of Christ. I fulfill in my body those things which are wanting of the suffrings of Christ.

An. That is referred vnto the suffrings of Christ in his mysticall bodie, which is the Church.

[Page 172] Obiect. Peter & Paule should neuerthelesse haue obtained the crowne of victorie if they had died in their beds. What profite the Church hath by the examples of Martires. But in that they did striue to bloud, to leaue that barren & vnfrutefull, doth not agree with the righteousnesse of God.

An. The Church receaueth profit great inough in common, that it is enflamed by their triumphes, vnto zeale to fight.

Coll. 1.24.4 Obiect. Paule affirmeth that he suffereth for the Church*.

An. Not for the redemption of the Church, but for the edifying and increase thereof. As he saith in another place that he suffereth all things for the e­lectes sake, that they may attaine to the saluation which is in Christ Iesus*. 1 Tim. 2.10. 1 Cor. 1.16. In Psal. 16. Note Let vs heare what Augu­stine saith,* The suffrings of Christ in Christ alone as in the head: in Christ and the Church as in the whole bodie.

5 Furthermore who taught the Pope to in­clude the grace of Christ in leade and parchment, which the Lord would haue distributed by the word of the Gospell*. 2. Cor. 5.18. 1 Cor. 1.17

6 But this Purgatorie, which is the satisfaction, which is made after death, for sinne, by the soules of the dead, Fruites of pur­gatorie. is inuented by curious rashnesse without 1 the word of God. Forasmuch as it maketh the crosse 2 of Christ to be of none effect: it layeth an vntolle­rable 3 slaunder vppon the mercie of God: it weake­neth and ouerthroweth our faith.

7 Obiect. When the Lord auoucheth that the sinne against the holy Ghost shall not be forgiuen either in this world or in the world to come*, Mat. 12.32. Mar. 3.28 he gi­ueth thereby an inkling that certaine sinnes shall be forgiuen in the world to come.

An. When the Lord did cut of all the hope of par­don [Page 173] from such an hainous wickednes, he thought it not inough to say, that it should neuer be forgiuen, but that he might the more amplifie it, he vsed a partition, wherein he did both comprehende the iudgement which euerie mans conscience feeleth in 1 this life, and that last iudgement also which shall be 2 geuen openly in the resurrection.

Obiect. It is sayd*, Mat. 5.25. Whence thou canst not come vntill thou shalt pay the vttermost farthing.

An. If the iudge in this place do signifie God & the plaintife the deuill, the sergeant the Angell, the prison purgatorie, I will gladly yeeld vnto them. But if Christ doth shewe in that place, into howe manie dangers they throw thēselues, which do obstinately pursue the extremitie of the Law, to the end he may more earnestly exhort those that be his vnto con­cord, I pray you where shall we find Purgatorie?

8 Obiect. Paul affirmeth that the knees of things in heauen, in earth, and vnder the earth, Ph. 2.10. do bow to Christ. Therefore there be soules lying in paine in Purgatorie.

An. In that place the Apostle meaneth by the bowing of the knee, Bowing of the knee not the true worship of godli­nesse, but that Christ hath Lordshid graunted him, vnder which all creatures must be brought. Euen the verie deuils shall with terrour knowe him to be their iudge. Thus doth Paule him selfe interpret it in another place*. Rom. 4.10.

Obiect. I heard euerie creature which is in hea­uen, and which is vpon the earth, and which is vn­der the earth, and which is in the sea, and those things which are in them, I heard them all say, Bles­sing, and honor, and glorie, Apoc. 5.13. and power* be for euer and euer to him that sitteth vpon the throne, and to the lambe.

[Page 174] An. It is affirmed that the chiefe partes of the world, from the highest part of the heauen, vnto the verie middle point of the earth, euen the crea­tures which are voide of sense, do after their maner declare the glorie of their creator.

2 Mach 12.19.43. Obiect. What meaneth the book of Machabees*?

An That booke is not reckened among the ca­nonicall bookes. And therefore the author him self craueth pardon*.

2 Mach. 15.36.9 Obiect. He him self shall be saued saith Paul, but as by fire*. 1 Cor. 3.12. What fire is that if not the fire of purgatorie?

An. He speaketh of fire by a similitude: that doth the word, as, declare. Therfore by fire we vnderstād that the inuentions of man, Fyre put for the tryal of the holy Ghost. being not established by the word of God, cannot abide the examination of the holie Ghost, but they shall by and by fall to the ground and come to nought.

Prayer for the dead.10 Obiect. It was a most ancient obseruation, & commonly receaued a thousand and three hundred yeares ago, to pray for the dead.

An. But by what word of God? by what reuela­tion? by what example?

Quest. Why durst they then do it?

An. They did therein suffer somewhat which is proper to man: and therfore it is not to be imitated.

CHAP. VI. Of the life of a Christian man: and first of all by what argumentes the Scripture doeth exhort vs thero­vnto.

The end of re­generation.1 VVE sayd that it is the ende of regeneration that in the life of the faithfull there ap­peare an agreement & consent betweene the righ­teousnesse [Page 175] of God and their obedience; and that by this meanes they confirme their adoption, wherby they are receaued to be sonnes. And although his Law containe in it that newnesse, wherby the image of God is restored in vs, yet because our slownesse hath neede as well of manie spurres, as also helps, it shall be good for vs to gather out of diuerse places of Scripture a way how to order and frame the life, lest they erre in their studie, who are delighted in repentance.

2 Furthermore this institution of the Scripture 1 standeth chieflie vpon two parts. The first is, The partes of a Christian life. that the loue of righteousnesse, wherto we are otherwise not enclined by nature, be dripped into our minds. The other is that there be a rule appointed vs, that 2 may not suffer vs to erre in the studie of righteouse­nesse. Of the loue of righteousnes. The Scripture hath many reasons to cōmand righteousnesse: the first is, that we be holy, Leuit. 19.1. 1 Pet. 1.1.10. Psal. 34.34. & 15.2.24. both be­cause 1 God is holy, and secondly because we are ioy­ned with him, and are reckened among his people*.

3 The other is that we be made like to Christ: through whome we are returned into fauour with God. Therefore we haue a patterne of him set be­fore 4 vs, whose forme let vs expresse in our life. Her­vnto are added the benefits of God, whereto if we be not answerable, it shall be a point of extreme vn­thankfulnesse. God hath shewed him selfe a father toward vs, The end of Gods benefits. & let vs on the other side shew our selues children to him. Christ hath purified vs from filthi­nesse by his bloud, let vs not pollute our selues afresh he hath ingrafted vs into his bodie, let vs not sprin­kle any spot or blot vpō vs: our head is ascēded into heauen, let vs desire with the whole affection of our heart to come thither, laying away the affection of the earth. We are the temples of the holie Ghost, [Page 176] let vs not be profaned with filthinesse of sinne*. Mal. 1.16. Eph. 5.1.26. 1. Ioh. 3.3. Heb. 10.10. Who they be which are not to be called Christians. These are the best foundations to order and frame the life well.

4 Therfore they which haue nothing of Christ besides the bare title, are not to be called Christi­ans. Because none haue anie fellowship with Christ saue those which haue gathered out of the word of the Gospell the true knowledge of him. But the A­postle denieth that anie of those hath rightly lear­ned Christ*, Eph. 4.12. which is not taught, that he must put on Christ hauing cast of the old man which is cor­rupt according to the desires of error.

5 Neither is it required that the manners of a Christian man should breath out nothing but the absolute Gospell: which notwithstanding is to be wished, and toward which we must endeuour our selues. Otherwise all men should be excluded from Christianitie, seeing there is none Angelicall perfe­ction: yea we are all found as yet a great way of: & manie haue as yet gone smally forward. The ende of mans life What thē? that marke is set before our eyes whereat alone let our studie aime, that we may go forward more and more, vntill we come to the verie perfection: that hauing at length put of the infirmitie of the flesh, we may be receaued into the perfect fellowship of God.

CHAP. VII. The summe of a Christian life: where is handled the denying of our selues.

The dueties of the godlie. Rom. 12.11 THe first office of the faithfull is to giue their bodies a liuely sacrifice to God, holy and ac­ceptable to him*. Surelie it is a great matter for vs to be consecrate to God that we may neither think [Page 177] do anie thing afterwarde, but onely to his glorie. For that which is holie is applyed vnto profane vses, not without doing iniurie to him. But and if wee be not our owne but the Lordes, it ap­peareth both what errour is to be auoyded, The beginning of the denyall of our selues. and to what ende all the actions of our life are to be directed, namely that neither our reason nor our will beare the chiefe sway in our counsells. O howe greatlie hath he profited, who being taught that he is not his owne, hath depriued him selfe of the rule and gouernment of him selfe to geue it to God.

2 The other followeth, that we seeke not the 2 things which are our own, What the de­nyall of our selues is. but those which are both agreable to the will of God, and which serue to fur­ther his glorie. This is that deniall of our selues, which Christ euen from their first beginning of in­struction doth so diligently giue his charge to his Disciples, which so soone as it hath once taken root in our mind, it leaueth no place either for pride or couetousnesse, or other vices which are ingendred of loue of our selues.

3 The same Paul elswhere more plainly though brieflie setteth downe all the partes of a well orde­red life*. Tit. 1.11. The grace of God which bringeth salua­tion vnto all men hath appeared, and teacheth vs, that denying vngodlinesse, and worldly lustes, we liue soberly, and godlilie, and righteouslie in this present world, wayting for the blessed hope & ma­nifestation of the glorie of the great God, and of our Sauiour Iesus Christ, who hath geuen him selfe for vs, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people zealous of good workes.

4 In these wordes we see that the deniall of our [Page 178] selues hath respect partly vnto men, The partes of a Christian lyfe and partly (& 1 that chieflie) vnto God. Towardes men the Scrip­ture 2 commaundeth vs to performe two thinges, to wit that in honour we preferre them before our selues, and that we employ our selues wholy and faithfully to procure their profit. Wee can not do these vnlesse our minde be first emptied of naturall sense. For (such is the blindnesse wherewith we run headlong into the loue of our selues) euerie man thinketh with him selfe that he hath iust cause to set vp his combe, and to contemne all other men in comparison of him selfe. Self loue is bread in vs. Therefore to the end this selfe loue which is bred in vs may be taken away, 2 first let vs consider those vices wherwith we abound according to the rule of the Scripture. Secondly let vs knowe that those giftes whereof we are so proud, are not our goods, but the free gifts of God, that we may call all things to humility. Againe we are com­maunded 1 to reuerence and honour those giftes which we see in our neighbours: A Caution. to winke at their 2 vices: not that we may cherish and nourish them by flatterie, but that we do not triumph against them for because of those vices, whome we ought to loue.

5 Now what an hard matter is it for a man to seeke the profit of his neighbour? Vnlesse thou de­part from considering thy selfe, and do after a sort put of thy selfe, thou shalt not preuaile, because loue seeketh not those things which be her owne*. And it is an hard matter for vs to depart from our owne right of our owne accord, and to resigne it to ano­ther.

1 Cor. 13.5. Loue seeketh not her owne 1 Cor. 15.4.6 Furthermore that we be not wearie of well doing, there must be another thing added, which Paule putteth downe*, that loue is patient, and is [Page 179] not prouoked. Loue is pati­ent. The Lord commaundeth to do good to all men in generall, a great part wherof are most vnworthie, and also our enemies. For the image of God is to be considered in all men, to which we owe all honour and loue. The image of God is a great argument of bountifulnes. Gal. 5.10 When mortifi­cation taketh place in vs which doth the dueties of loue. But in those which are of the houshold of faith, the same is more diligently to be considered, inasmuch as it is renued & repaired by the Spirit of Christ.

7 Therefore this mortification shall then only take place in vs, if we fulfill the duties of loue. And he doth fulfill them not which doth all the dueties of loue, but which doth them with a syncere affe­ction of loue. He shall do it if he put vpon him that mans person whome he seeth neede his helpe, and doth in like sort pitie his estate, as if he him selfe did feele it: that he may be moued with the feeling of mercie and compassion, to help him, as if it were his owne case. For how great soeuer we be, we are det­ters to our neighbours.

8 That we may the more easily accomplish the 2 second part of the deniall of our selues, What part re­specteth god. which res­pecteth God, it is needfull that in seeking the com­modities of this life, resigning both our selues and all that we haue to be gouerned by the Lords plea­sure, we deliuer vp the affections of our heart to be tamed by him. We desire riches and all worldly thinges, we flie from pouertie and afflictions: not­withstanding let vs not desire anie other way to prosper, but by the blessing of God. Let vs prayse the Lorde in prosperitie, euen as well as in aduer­sitie.

9 Thereupon it shall followe, that wee shall neither seeke wicked meanes to waxe rich, neither 1 shall we waxe hard through immoderate desire of 2 earthly thinges, neither be discouraged if all things 3 [Page 180] 1 fall not out as we would wish. So Dauid doeth pro­fesse 2 him selfe to be like a childe that is weaned, 3 that he may geue him selfe to be gouerned by God*. Fruites Psal. 131.1.

10 Neither ought the godly mindes to haue that quietnesse and tranquillitie consisting onely in this point: but it must needs be extēded also vnto all ca­sualties. This is the rule of godlinesse to beleeue that the hand of God alone is the gouernour and guider of both estates, What is the rule of godli­nesse. and that the same doeth not runne headlong with rash and vnaduised force, but that it doth according to most ordinate iustice di­stribute to vs good things and also euill things.

CHAP. VIII. Of the bearing of the crosse which is a part of deniall.

The Christian Crosse. Mat. 16.141 BVt a godly minde must yet ascend higher, to wit that euerie one take vp his crosse*. For those whom the Lord hath adopted must prepare them selues vnto an hard life, and a life replenished with diuerse kindes of miseries. Thus will God exer­cise those which are his: beginning with his first be­gotten Son, he prosecuteth this order toward al his owne children. The cause of the crosse. Heb. 1.8. The first fruite of the crosse is that our weak­nesse may ap­peare. Inuocation followeth humili­ation. The Apostle assigneth the cause, be­cause we must learne obedience by those thinges which he suffered for vs.

2 Furthermore we must leade our life vnder a continuall crosse for manie reasons. First that we may the more easily beate downe arrogancy, wher­by we attribute too much to our owne strength, and that it may more easilie appeare how great our weakenesse is. Being thus humbled we learne to [Page 181] craue helpe of the power of God, which alone ma­keth vs stande vpright vnder the burthen of affli­ctions. Dauid proueth by his owne example, that that is most profitable euen for the most holy men*. Psal. 30.7. Rom. 5.3.

3 The same doth Paule teach, that tribulatiōs engender patience, & patience triall. For the faith­full perceaue that that is true which God hath pro­mised, when they stand patiently: Whereby the hope of the faithfull is confirmed. thereby also their hope is confirmed, to looke for hereafter the truth of God, which they haue tried.

4 The Lord hath also another ende for which 2 he punisheth those that be his, That their pa­tience may be tryed. that he may try their patience, that he may teach them obedience. Not that they are able of them selues to performe o­bedience, but that the graces of God may be made manifest in his Sainctes. From whence these spee­ches came, that God tempted Abraham, Why God tēp­teth those that be his Gen. 22.1 12. and had proofe of his godlinesse 1 Pet. 1.7. For faith sayth Peter is tryed by tribulations, as golde is tryed in the fur­nace by fire.

5 And yet we do not see howe necessarie obe­dience is for vs, A similitude. vnlesse we therewithall consider howe great the wantonnesse of our flesh is to shake of the yoke of God, so soone as it hath bene but a li­tle while tenderly handled. For the same befalleth it which we see in stubburne horses, which if they be well fedde and stand idle a fewe dayes, they cannot afterward be tamed, they are so stout of stomacke: God complaineth that the same befel the people of Israell*. Deut. 32.15.

6 Furthermore our most gentle Father hath need not onely to preuent our infirmitie: but also 3 oftentimes to correct our faults which are past, To correction. that he may make vs obey him as we ought. Therfore so often as we are punished, let vs by and by call to [Page 182] minde the life which we haue ledde before. So we shall finde that we haue done some thing which de­serueth such correction, and that wee are there­fore punished, 1 Cor. 11.8.32. Pro. 3.11. Heb. 12.8. lest with this world we be condem­ned*.

4 7 Furthermore that is a singular comfort, when we suffer persecution for righteousnesse sake*. To suffer for righteousnesse sake Mat 5.10. Act. 5.41. For then we ought to bethinke our selues of howe great honour the Lord vouchsafeth vs, in that he doeth giue vs this particular marke of his warfare. And this commeth to passe not onely when we suffer for defence of the Gospell, but also when we are trou­bled for anie defence of righteousnesse.

8 Therefore seeing that the Scripture doth a­bundantly comfort all those either shames or cala­mities which we suffer for defence of righteousnes: we are too vnthankful vnlesse we receiue them ioy­fully from the hand of the Lord, especially seing this kind of crosse is most proper to the faithfull, wherby Christ will be glorified in vs.

The kinde of crosse most proper to the faithfull. 1 Pet. 4.11.9 But Paule hath finely described the conflict which the faithfull do suffer against the natural fee­ling of sorow, in these words, 2 Cor. 4.8. In all thinges we are put to distresse, but we are not made sorowfull: we labour, but we are not forsaken: we are cast downe but we perish not. Therefore to beare the crosse pa­tiently, The conflict of faith. is not vtterly to become like blockes. For Christ mourned and wept at his owne and at other mens aduersities.* Yea they are called blessed which mourne Mat. 5.4.. Ioh. 17.20.

10 These thinges are spoken to this ende, that godly mindes may be called backe from despaire, lest they vtterly renounce the studie of patience, because they can not put of the naturall affe­ction of sorowe. For the Scripture giueth to the [Page 183] holy ones the praise of patience, when they are so troubled with the hardnesse of aduersitie, that they are not discouraged nor throwen downe: they are so pricked with bitternesse, that they be also de­lited with spirituall ioy. They are so pressed with so­rowe, that being comforted with the cōfort of God, they receaue comfort againe. They will alwayes cō ­clude thus, The Lord would haue it so: therfore let vs follow his will.

11 By that which is sayd it appeareth what dif­ference there is betweene the patience of Philoso­phers and Christians. The difference betwene the pacience of the philoso­phers and that of Christians. For the Philosophers bring none other reason, but because it must be so. For it were in vaine to striue against the streame. But Christians consider a farre other thing in the will of 1 God: namely first iustice and equitie: then the care 3 of our saluation: therefore we must willingly suffer whatso euer God will.

CHAP. IX. Of the meditation of the life to come.

1 ANd with what kinde of tribulation soeuer we be distressed, The end of tribulation, we must alwayes haue respect to this ende: that we acquaint our selues to con­temne this present life, and that we be raysed vp thereby to thinke vpon the life to come. And be­cause God doth know that we are too much set vp­pon the loue of this world, he vseth this most fitte meane of the crosse, to shake of our sluggishnesse, lest that we sticke too fast in that loue.

2 For betweene these two there is no meane, either we count the earth vile, 2. Extreames to be fled or else it holdeth vs fast bound with an intemperate loue of it. There­fore if we haue anie care of eternity, we must di­ligently [Page 184] 1 2 applie our selues in this, that we get our selues out of these euill fetters. A similitude. A Caution

3 But let the faithfull acquaint them selues with such contempt of this life, as may neither engender 1 2 hatred thereof, This lyfe is the blessinge of God. nor vnthankfulnesse toward God. For this life, howsoeuer it is full of miseries it not­withstanding reckened among the blessings of God which are not to be despised.

4 Therefore what soeuer is taken away from the wicked loue of it, ought to be added to the de­sire of a better life. Those thought most truly, who thought it the best not to be borne, and the next to die quickely. For being destitute of the light of God, It had bene better for the wicked either not to haue bin borne or to dye quicklie thē to liue what could they see in this life which was not vnhappie and miserable? But they did all thinges without profite. But the faithfull which haue the knowledge of true religion, will say, If heauen be our countrey, what other thing is the earth but e­xile? If it be the chiefe felicitie to enioy the pre­sence of God, is it not a miserable thing to want it? Therefore this life in comparison of the life to come is easilie contemned: but we must neuer hate it, saue onely inasmuch as it keepeth vs subiect to sinne. Therefore if it become vs to die and liue to the Lord, let vs leaue the terme of life and time of death to his pleasure: yet so that we be enfla­med with desire thereof. And let vs despise this life in comparison of the immortalitie to come, and let vs wishe to forsake it so often as it shall please the Lorde, Rom. 7.22 Phil. 1.25. Note. because of the bondage of sinne.

Death is not to be feared5 And this is like to a monster, that in steed of that desire of death, manie are so affrayed of it, that they quake when they heare any mentiō made of it.

[Page 185] Obiect. But there is nothing which doth not de­sire to continue.

An. Therefore wee must haue respect vnto the immortalitie to come, where we shall haue a stable condition, which is no where to be seen here*. 2 Cor. 5.2. Rom 8.19. The ioye of the faithfull. Luk, 21.82. The Lord fetteth a firme argument of perfect ioy from hence: Reioyce saith he, and lift vp your heads: for your redemption draweth neere*.

6 For if the faithfull be in this life as sheepe ap­pointed to bee slaine, that they may bee made like to Christ their head: surely they were in a most mi­serable case, vnlesse they did raise and lift vppe their head aboue all earthlie things, Rom. 8.36. 1 Cor. 15.19. Apo. 7.17. where the Lord shall wipe away all their teares*. This is righteousnesse as Paul witnesseth 2 Thess. 16, to graūt release to those which are vniustlie troubled. Therefore I will conclude in one worde: the crosse of Christ doth then onely tri­umph in the hearts of the faithfull, ouer the Diuell, the flesh, sinne, and the wicked, The triumphe of the crosse if they turne their eyes toward the power of the resurrection.

CHAP. X. How we must vse this life and the helpes thereof.

1 BY such introductions the Scripture doth wel instruct vs, The vse of ear­thlie goodes. what is the right vse of earthlie goods. For if we must liue, we must also vse the ne­cessarie helpes of life. Neither can we auoide euen those things which seeme rather to serue for plea­sure then necessitie. Notwithstanding wee must vse a meane, Necessaries of life. that wee may with a pure consci­ence vse them, whether for necessity or delectation. For if we must passe through the earth as pilgrimes, [Page 186] no doubt we must vse the good things thereof so far as that they may rather helpe then hinder our course. Thinges which delight. A Caution. 2 Cor. 7.31.

2 Therefore let this be a principle that the vse of gods gifts swarueth not, when it is referred vnto the end appointed of God, for God hath created all thinges for our good, and not to our destruction. Nowe if we consider to what end hee hath created food, The end of food. wee shall finde that he meant to prouide not onelie for necessitie, but also for delectation. So in apperrell comelinesse, in hearbes, trees and fruites, besides diuers vses, we haue diuersity of tast, colour, smell and shapes.

3 Notwithstanding on the otherside we must di­ligentlie preuent the lust of the flesh, which vnlesse it be brought in order doeth by and by breake out. First of all it shall be brideled with one bridle, if we set downe, A Caution. The wantōnes of the flesh. that all thinges are therefore created for vs, that wee may knowe the authour thereof, and giue him thankes for his tender kindenesse toward vs.

4 But there is no certainer way then that which 2 is made to vs by the contempt of this present life, and by the meditation of heauenlie immortalitie. For therupon folow two rules: the first is, that those which vse this world, be so minded as if they did not vse it*. The first rule touching aboū dance. 1 Cor. 7.31. Secondly, that they doe no lesse patientlie a­bide penurie, then moderatelie suffer aboundance. For those which are much occupied about the bo­die, are for the most part negligent in caring for the soule.

The other rule touching Pe­nurye.5 The other rule is that those whose substaunce is not great, doe know how to suffer want and scar­citie patientlie, that they bee not carefullie moued with immoderate desire of riches. For he which wil [Page 187] blush when he weareth a simple garment, will glorie in a gorgeous. Therefore let all those endeuour thē selues to come to this point, who haue a desire to liue godlily, that they may learne by the example of the Apostle*, to be ful & to be hungrie: the third rule setteth downe, Phil. 4.12. 3 Rule of loue toward a mans neighbour. that we must giue an account of that which is committed vnto vs, and as it were of our stewardship, euen to God, who alloweth none other distribution of Goods, but that which is ioined with loue.

6 Last of all, that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation: 4 We must haue a respect to our calling. least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie. And from this we shall haue excellent comfort, because there shall bee no worke so vile and base, which (if thou doe onelie o­bey thy vocation) shall not shine in the sighte of God.

CHAP. XI. Of the iustification of faith: and first of the definition of the name and thing.

1 VVE haue alreadie declared diligentlie e­nough, that the onlie helpe which is left for men being accursed by the law, to recouer salua­tion, resteth in faith. Againe we haue shewed what faith is and what fruites it bringeth foorth. What Christ hath done for vs. The summe was this, that Christ who is giuen to vs, is laid hold on by faith, by partaking of whom we reap a double fruit: to wit, that being reconciled to God through his innocencie, wee may haue him nowe in steed of a iudge to be a most merciful father in hea­uen: secondlie that being sanctified by his spirite we [Page 188] may giue our selues to holines & purenes of liuing. We haue spoken sufficientlie of regeneration. And now we must speake of iustification, which maketh the principall stay of vpholding religion.

2 He is said to bee iustified before God, who is 1 both counted iust by the iudgement of God, & is ac­cepted for his owne righteousnesse sake. What it is to be iustifyed before God. For as ini­quitie is abhominable before God, so also a sinner. Therefore where sinne is, there is the wrath & ven­geance of God: and hee is iustified which standeth 2 before God by the name of a iust person. Hee is iu­stified by works, in whose life is found such purenes and holinesse, By workes. as deserueth the testimony of righte­ousnes 3 before the throne of God. He is iustified by faith who being excluded from the righteousnesse of workes, By faith. doth lay holde vpon the righteousnes of Christ by faith, wherewith being clothed, he appea­reth before God as iust. What iustifica­tion is. So that we interprete iusti­fication to bee that accepting, whereby God recei­uing vs into fauour, doth take vs for righteous: and wee say that the same is placed in our forgiuenes of 2 sinnes, and in the imputation of the righteousnes of Christ*, Luk. 7.21. & 16 15. Gal. 3.4. Rom. 5.23. Rom. 6.26. Act. 13.38.

3 Also to iustifie, in the scripture doth signifie no­thing els, but to absolue frō giltines him, which was accused, as if his innocencie were approued.

4 And if we omit to contend about the worde, if we looke into the thing it self, there shall no doubt remaine. For Paul by the word Accepting, meaneth iustification*. Acceptinge. Eph. 1.5. Rom. 3.24. We are appointed vnto adoption by Christ, according to the good pleasure of God, to the praise of his glorious grace, whereby hee hath accounted vs acceptable, or in fauour.

5 Obiect. Christ is one with vs & we again are one with him. Wherefore as righteousnes is essenti­allie [Page 189] in Christ, so is it in vs, and yet not imputed or free, but essentiall,

An. Wee vse with Christ the secret power of his spirite, How we are vnited in Christ. not that the essence of Christ is powred out into our essence.

Obiect. Not onlie Christ, but also the father and the holy Ghost do dwell in vs, therefore we are sub­stantiallie in God.

An. We must consider the maner of dwelling: What is meant by dwellinge. namelie that the Father and the Spirite are in Christe, and like as the fulnesse of the Godhead dwelleth in him, so in him wee possesse God who­lie.

6 Quest. Doth God leaue those whom he iusti­fieth such as they were by nature, without changing them from their vices?

An. Righteousnes & iustificatiō cannot be sepa­rated. Righteousnes and iustificati­on ar not sepe­rate. Therefore whōsoeuer God receiueth into fa­uour, he doth also indow thē with the spirit of adop­tion, by whose power hee reformeth and fashioneth them according to his owne image, that they may liue godlily and holily.

Obiect. Faith doth not iustifie of it selfe, but in asmuch as it receiueth Christ.

An. I graunt: For God doeth properlie iusti­fie by Christ, 1 Cor. 1.3. A similitude. who is giuen vs to be our righteousnes and sanctification*. But we compare faith to a ves­sell: because vnlesse being emptie, we come with the wide open mouth of the soule to craue the grace of Christ, we are not capable of Christ.

Obiect. Faith is Christ.

An. As the pot is the treasure. A similitude. Faith an instru­ment. For faith is the onelye instrument to receaue righteousnesse in Christ, who is the materiall cause, authour, and mi­nister.

[Page 190]8 Obiect. By the ministerie of the external word the internall is receiued. Therefore Christe being God and man is made vnto vs righteousnesse in re­spect of his Godhead & not of his manhood.

An. He is made vnto vs righteousnesse, as he is man the mediatour: and that which was from euer­lasting, cannot conueniently be saied, to be made to vs.

Ios. 51.10 Obiect. The Lorde shall bee our righteous­nesse*.

An. Hee speaketh of Christ who being God re­uealed in the flesh, is made our righteousnes.

9 Obiect. This worke of iustifiying doth by his excellencie exceed the nature of man, and there­fore it cannot but bee ascribed to the diuine na­ture.

An. I graunt.

Obiect. Therefore the diuine nature alone doth iustifie vs.

An. It doth not follow: for although Christ could neither by his blood purge our soules, nor appease the father by his sacrifice, Christ doth iustifie as he is man. nor deliuer vs from gilti­nesse, vnlesse he had been verie God: yet it is cer­taine that he did all these thinges according to his humane nature. For wee are iustified by the obedi­ence of Christ*, Rom. 5.19. and he did no otherwise obey, but as he tooke vpon him the nature of a seruant: there­fore we haue righteousnesse giuen vs in his flesh.

2 Pet. 1.4.10 Obiect. By Christ, saith Peter, we haue pre­cious and most great promises giuen vs, that wee shoulde bee made partakers of the nature of God.

An. Iohn expoundeth that of the last cōming of Christ: 1 Ioh. 3.2 that we should then see God as he is, because we shall be like to him.

11 Obiect. It is an absurd thing to say that the [Page 191] word Iustifie is a lawe tearme, To Iustifie is a lawe terme so that it is all one as to absolue, seeing that wee must bee righteous in deede.

An. God doth iustifie both by acquitting or ab­soluing, and also by pardoning, wherupon Paul saith, 2 Cor. 5.21. God was in Christ & reconciled the world to him­selfe, in not imputing sinnes to men Psal. 32.1. Rom. 4.7. Also Dauid describeth righteousnes without workes thus: they are blessed whose iniquities are forgiuen.

Obiect. It is contrarie to God and his nature, to iustifie those which doe in deede continue wic­ked.

An. The grace of iustification is not separate frō regeneration, though they be distinct thinges. And God doth so beginne regeneration in the elect, in whō there remaine alwaies some remnants of sin, & doth so proceede during the whole course of their life, that they are alwaies subiect to the iudgemēt of death before his iudgement seat. Rom. 8.33. But he iustifieth* them not in part, but freelie, that they may appeare in heauen, as clothed with the puritie of Christ.

12 Obiect. Christ is made to vs wisdome, which agreeth onlie to the eternall word. 1 Cor. 1.30. Therefore nei­ther is Christ as he is man righteousnesse.

An. The onelie begotten sonne of God was al­waies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs, namely the treasures of wisedome and knowledge*, Coll. 2.3. and so the saying of Paul is not referred vnto the es­sence of the sonne of God, but vnto our vse, and it is well applied to the humane nature of Christ.

Obiect. They which place saluation in the death of Christ alone, make two Gods, in denying that we are righteous by the righteousnesse of God.

An. That which wee haue in Christ doeth come [Page 192] from the grace and fauour of God: also that righte­ousnes which Christ geueth vs is the righteousnes of God. Our righteous­nes and lyfe is onlye in the death and re­surrection of Christ. Wee graunt: but we hold stedfastly that wee haue righteousnes and life only in the death and re­surrection of Christ.

Obiect. That is properly called righteousnes wher­by we are moued to do good. But God worketh in vs both to will & to do*. Phil. 2.13. Therefore we haue righteous­nes no where els.

An. God indeed reformeth vs by his spirite vnto holines of life, and righteousnes, but immediately by his sonne, with whom he hath left all the fulnesse of the holie Ghoste, that by his aboundance he might supplie the need of his members.

Ob. Christ himself was iust by the righteousnes of God: because vnlesse the will of the father had moued him, he himself would not haue satisfied the office committed vnto him.

Rom. 3.21. &. 5.9. Papists. An. Paul saith that Christ hath giuen vs salua­tion * to shew his owne righteousnes.

13 Ob. Righteousnes is cōpoūded of faith & works.

An. These two do so differ, that if the one stand, the other must needs be ouerthrown. Paul counteth all but doung, Ph. 3.8. Faith and wor­kes. that hee may win Christ *, & that he may find in him, not hauing his owne righteousnes which is of the law, but that which is by the faith of Iesus Christ, righteousnes which is of God through faith.

14 Ob. Paul speaketh of the works which men do before they be regenerate, such as were the Iewes. But there is a far other respect to be had of spiritual works. Spirituall wor­kes. For they be fruites of regeneration.

An. In the cōparison of the righteousnes of the law & the righteousnes of the gospell, which he ma­keth*, Gal. 3.11.12. Rom. 10.5.9. hee excludeth all maner works with what [Page 193] title soeuer they be adorned. For hee teacheth that the righteousnes of the law is, The righteous­nes of the law. that he obtaine sal­uation which shall perfourme that which the lawe commanudeth: The righteous­nes of faith. and that this is the righteousnes of faith, if we beleeue that Christ died and rose again.

15 Obiect. Faith is a certainetie of the consci­ence in looking for at Gods hands a rewarde for de­serts. Also the grace of God is not the imputation of free righteousnes, but the holy ghost to the studie of holinesse.

16 An. When the scripture speaketh of the righteousnes of faith, it leadeth vs to a farre other thing, to wit, that being turned away frō the behol­ding of our workes, wee may looke onely vnto the mercie of God, and the perfection of Christ.

17 Furthermore we must diligentlie note, The relatiō be­tweene faith & the Gospell. that there is some relation between faith & the Gospel: because faith is said therfore to iustify, because it re­ceiueth the saluation, & imbraceth righteousnes of­fered in the gospel: and wheras it is said to be offred by the gospel, therby is excluded all cōsideration of works: which Paul sheweth most plainly in 2. places. Rom 12.5. Gal. 3.18.

Obiect. Then the righteousnes which we haue by our owne industrie and will is reiected.

An. The law profiteth nothing by commanding because there is none that can fulfill it*. Rom. 8.2.

18 And it is manifest that no man is iustified by the law: because the iust shall liue by faith. No man is iu­stified by the Lawe. But the law is not of faith: but the man which shall do these things, shall liue in thē*. Therefore the Gospel diffe­reth therein from the law, because it doeth not tie righteousnes to works, but placeth it in the mercy of God alone. Hence cōmeth it that the inheritance is free, because it is receiued by faith: & faith leaneth wholy vpō the mercy of God without any helpe of works.

[Page 194]19 Obiect. The scripture affirmeth no where that a man is iustified by faith alone.

An. A man is said to be iustified by faith without workes, Rom. 3.21.24. therefore by faith alone: which the woord Free, doth declare. Because it is not of faith saith Paul*, vnlesse it be free.

Ob. Without the workes of the law, namelie the ceremoniall law.

Gal. 3, 10.12. Deut. 27.16 An. When Paul saith: Hee which shall doe shall liue*, He is accursed which shall not fulfill al things. He doth not there speake of ceremonies.

Gal. 5.6.20 Obiect. We are iustified by faith alone which worketh by loue, so that righteousnesse resteth vpon loue*. Faith is effec­tuall through loue.

An. I graunt: that faith which is effectuall tho­row loue doth iustify, but it doth not take the force of iustifiyng from that loue, but because it brin­geth vs into the fellowship of the righteousnesse of Christ, A similitude. like as fire doth not burne with his light, but with his heat.

What the righteousnes of faith is21 Furthermore, let vs know that that righteous­nesse of faith is nothing els, but the reconciliation with God, which consisteth in remission of sinnes a­lone. For those whom God imbraceth are made righteous by no other means, saue only in that they are purified hauing their blots wiped away through remission of sinnes. And such righteousnesse may in one word be called remission of sinnes.

2 Cor. 5.19.12.22 Which thing Paul teacheth most plainelie*: God was in Christ and reconciled the world to him­self, by not imputing to men their faults, but he hath committed vnto vs the worde of reconciliation. Also hee which knewe no sinne, was made sinne for our sakes, that we might be made the righteousnes of God in him.

[Page 195]23 Whereupon it followeth that by the onelie meane of Christes righteousnesse, we obtaine to be iustified before God.

CHAP. XII. That we may be throughlie perswaded of free iustifica­tion we must lift vp our mindes vnto the tribunall seat of God.

1 BVT wee speake not of the righteousnesse of mans court, but of the heauenlie iudgement seat. We must lift vp our mindes thither, if we wil in­quire after true righteousnesse with fruite: how wee may make answere to the heauenly iudge when hee shall call vs to an account: Read the book of Iob. with whose brightnesse the starres are darkened: with whose strength the mountaines are molten, whose iustice the verie an­gels cannot endure*. Psal. 130.3. Iob. 15.15. Let him sit to examine mens workes: and who can appeare assured before his throne*? Yea if anie man shoulde fulfill the law hee could not so stand to the examination of the righte­ousnesse of God which surmounteth all our senses.

2 Hither, hither must we lift vp our eyes, that we may learne rather to tremble, then vainelie to tri­umph. That befalleth our soule toward God, A similitude. which befalleth our bodie toward the visible heauen. For the sight of the eye so long as it continueth viewing things which are neere vnto it, it sheweth of what force it is: but if it bee directed toward the Sun be­ing too much damped with the brightnesse thereof, it feeleth no lesse weaknesse in beholding it, then strength in viewing earthlie things. Luke. 16.13. Psal. 133.2. Therfore Christ said to the Pharisees, that which is high among mē, is abhominable with God*. Let vs say with Dauid: Enter not into iudgement with thy seruant, for no man liuing shalbe iustified in thy sight.

[Page 196] Aust. lib. 3 ad. Bonif. c. 5. Bern. Serm. 16. super Cantic &c3 Neither are such examples extant in the scrip­tures only, but all godlie writers also shew that they were alwaies of this minde*.

4 This is the only fortresse of safetie, wherin ex­ercised consciences may safelie rest, whē they haue to deale with the iudgemēt of God. For those stars which shine most cleerelie in the night season, A similitude. doe loose their light & brightnesse when the sunne ari­seth: what doe we thinke shall become euen of the most rare innocencie of men, when it shall be com­pared with the purenesse of God? For there shalbe a most strait examinatiō: 2 Cor. 4.9. first, because god shal pearce 2 euē into the most hiddē cogitations of our hearts*. The Diuell the accuser shal vrge vs, who is priuie to all our wicked deedes: the externall pompe of good workes shall nothing help vs there. Hypocrisie shall fall downe flat being confounded. Examination. For that which is commonly counted righteousnesse, is before God meere iniquitie.

5 Let vs come downe from beholding the per­fection of God, The beholding of our mescrie to view our selues without flattery. For it is no maruell if wee be so blinde in this point, seeing no mā doth beware of pestilent flattering of himself. Euery mans way is right in his owne eies*. In an other place, Pro. 21.2. & 16 3. all mans wayes seeme cleane in his owne eyes. But if we call backe our conscience vnto the iudgement seat of God, euery man shal ap­peare before God, to be rottennesse, a worme, abho­minable and vaine, drinking iniquitie as water. For who can make that clean which is conceiued of vn­cleane seed*. Ioh. 15.16. & 14 4. & 9.20. Thus far ought the streightnes of this examination to goe, vntill it haue brought vs, that we be fully & throughly throwen downe, The way to saluation & haue by that means prepared vs to receiue y e grace of Christ.

6 This is the true way to humble our selues, that [Page 197] being altogether empty & poore we may giue place to the mercie of God. True humilitie For it is not humiliation if we think that any thing remaineth in vs. Saluation is prepared, but for the humble people*. And that is perfect humilitie, Psal. 18.28 not that modestie for which men are commended, but submission vnfeigned of a mind throughly throwen downe with the feeling of his owne miserie, and pouertie. For so is it described in the word of God*. zep. 3.11. Ies. 66.2. &. 57 Luk. 18.13.

7 And Christ represēted in the publicane the true image of humilitie Luk. 18.13., who standing a far off, and not daring to lift vp his eies toward heauē, praieth with many teares: Lord be mercifull to me a sinner. On the other side, he setteth before vs an example of ar­rogancie in the Pharisee. Therefore the heart or breast is open to receiue mercie, Luk. 16.11. if it be emptie of his owne worthines. Therefore doth Christ preach the Gospell to the poore, he biddeth those which la­bour come to him Mat. 11.28, he calleth not the iust but sin­ners Mat. 9.13. [...].

8 Therefore if we will giue place to the calling of Christ, let vs abandon both arrogancie & also secu­ritie: Arrogancie & securitie are two plagues. Note. that beeing readie wee may make hast vnto Christ, that being empty & hungry we may be filled with his good thinges. Because euerie man doth so much hinder the bountifulnesse of God, as be doth rest in himselfe.

CHAP. XIII. That ther must be two things obserued in free iustificatiō.

1 VVE must especially respect two things: first that the Lords glorie remain to him vn­touched & vndeminished: Two thinges in iustification. & that our cōsciēces haue 1 2 a calme tranquilitie before his iudgement seate: 1 that shalbe obserued, if he alone be knowē to be iust, & to iustify him which is of the faith of Iesus Christ. [Page 198] Because so long as man hath anie thing to say for 2 himselfe, so long there is somewhat taken from the glorie of God. Let the knowledge of our owne ini­quitie be added: Note. 1 Cor. 1.13. Rom. 2.19. whereby being beaten downe wee may flie vnto Christ in whom we may reioyce and triumph*.

2 So it is indeed, we do neuer trulie glorie in him vnlesse wee be throughlie spoiled of our owne glo­rie*.

Obiect. Hee doeth not glorie, who without arro­gancie doth recognize his owne righteousnesse.

The end of iustification. An. Such estimation breedeth confidence, and confidence glorying. Therefore let vs remember that in the whole disputation of righteousnesse, wee must haue respect vnto this end, that y e praise there­of remaine sounde and whole to the Lord. For no man can chalendge to himselfe euen the verie least iote of righteousnesse, without sacrilege.

Whence peace of conscience doth come.3 Whereas wee set downe in the second place, that the conscience cānot otherwise be kept before God, vnlesse free righteousnesse bee giuen vs by the gift of God: let vs alwaies remember that saying of Soloman, Who will say. I haue cleansed my heart, I am purified from my sinne? There is no man surelie which is not drenched in infinite filthinesse. He shall haue no quietnesse of conscience thereby, but shall rather be tormented with the terror of hell. He shall profite nothing by deferring or driuing of. Pro. 20.9. By works commeth doubting, and at length desperation, whē euerie man for himselfe accounteth how much hee oweth, Desperation cōmeth by workes. and how vnable he is to pay. Lo now faith is extinguished & oppressed: for to doubt and despaire is not to beleeue.

4 Againe, the promise should be voide: for if the accomplishment thereof depend vpon our merite, [Page 199] when shall wee come to this point to deserue the goodnesse of God? Moreouer that second member followeth vpon the former: for the promise shall be fulfilled to none but to those which shall beleeue it. Therfore if faith be fallen, there remaineth no force of the promise. Therfore the inheritance is of faith that it may be according to grace, Mercy & truth are ioyned to­gither. Psal 119.76. Ies. 9.6. Eph. 2.4. to establishe the promise: for it is abundantlie confirmed when it re­steth vpon mercie alone: because mercie and truth are knit together with a perpetuall knot*. Therfore seeing that faith doth lay hold vpon Christ alone, it followeth that hee is not without cause called the king of peace, & our peace, which appeaseth all the trobles of the soule. If the meanes bee demaunded, we must come vnto his sacrifice.

5 For Paul denieth that there is anie peace or quiet ioy left to mens consciences, Rom. 1.5. Rom. 8.45. Psal. 23.4. vnlesse it bee set downe that wee are iustified by faith, which is a thing altogether passiue to iustification, bringing nothing of ours to win Gods fauour: but we receiue that of Christ which we want.

CHAP. XIIII. VVhat manner of beginning iustification hath, and the continuall processe thereof.

1 THAT wee may more easilie discusse what maner righteousnesse man may haue during the whole course of this life, What manner righteousnes man hath let vs make a fourefold degree. For men are either indued with no knowe­ledge 1 of God, as idolaters: or being entered by the 2 sacramentes, they denie God not with their mouth 3 but in their deedes: or they are hypocrites: or being 4 regenerate they meditate vpon true holines. In the first, when they are to bee iudged by their naturall [Page 200] gifts, there shall not be foūd one sparkle of goodnes frō the crown of the head vnto y e sole of the foote. 1 Naturall Idolaters.

2 Ob. What excellent giftes soeuer are seen in the vnbeleeuers they are gifts of God: as in Titus & Traianus iustice, Ier. 17 9. Gen. 8.21. moderation, equitie: in Vespasian continencie.

3 An. Neuerthelesse that is true which Augu­stine writeth, that all those which are strangers frō the religion of god, howsoeuer they be counted wō ­derful for the opinion of vertue which men haue of them, are not only worthie of no reward, but rather of punishment: because they pollute the pure giftes of God with the filthines of their heart.

Obiect. They are Gods instruments to preserue societie.

An. Notwithstāding they do most wickedlie exe­cute these good works of god: because they are kept from doing euil not with any sincere desire of good­nesse, Why the wor­kes of the wic­ked be no good workes. but by ambition, by the loue of themselues, or by some sinister affection.

4 Furthermore Iohn saith, that there is no life without the sonne of God: Therefore as for those which haue no part in Christ, 1 Ioh. 5.12 how great soeuer they be, whatsoeuer they do or goe aboue, they goe for­ward notwithstanding vnto destruction, & vnto the iudgement of eternal death, forasmuch as they can­not please God being destitute of faith*.

Heb. 12.6.5 The thing shall appeare more plainely, if the grace of God be set against the naturall condition of mā as cōtrary. The miserie of man is knowen by the grace of God. The scripture crieth that God fin­deth nothing in man, whereby he may be moued to do good to him, but that he doth preuent him with his free goodnes. For what can a man that is dead, do to recouer life? But when hee doth inlighten vs with the knowledge of him selfe, he is said to raise vs [Page 201] vp from death, and to make vs a newe creature*. 1 Ioh. 5.25. Eph. 2.4.

6 So soone as Isaias hath described the vniuer­sall destruction of all mankind, he doth excellentlie adde afterward the order of his restoring*. Ies. 59.15. If the couenāt of God which is our first ioyning with God do rest vpon the mercie of God, Iustification is the beginninge of loue. Rom. 5.6. Coll. 1.21. 1 Ioh. 4.10 Ose. 14 5. there is no founda­tion left for our owne righteousnesse. For if iustifica­tion be the beginning of loue*, what righteousnesse of works do go before it?

7 Vnder this sort are comprehended the second & third order of men. For the vncleannesse of their conscience argueth that they are both of them vn­regenerate by the Spirit of God. Againe there is in them no regeneration, because no faith, without which there is no iustification. What can sinners then bring forth, which are estranged from God, Hagg. 2.12. but that which is execrable in his iudgement*?

8 Therfore hypocrites and such as keep wicked­nesse inwrapped in their hart, do in vaine studie to bring God indebted to thē by their works. Ies. 1.13. For they shall more and more prouoke him*, seing the sacri­fices of wicked men are abhominable before God*. Prou. 15.8 4 The workes of the Regene­rate.

9 Now let vs see what righteousnesse those haue whom we haue placed in the fourth ranke. Let vs graunt that they are reconciled, iustified, mortified, sanctified by the grace of Christ, that they walke in the wayes of the Lord through the guiding of the holy Ghost, yet let them not be puffed vp, there remaine remnants of imperfection which may mi­nister argument of humilitie. There is none so righ­teous 1 which doth good and not sinne*. 1 Kin. 8.48 Then what maner righteousnesse shall they haue?

30 Againe although it might be, that we might 2 haue some works which might be pure & perfect, yet one sinne is sufficiēt to extinguish all the remēbrāce [Page 202] of our former righteousnesse, as saith the Prophet, and whereto also Iames agreeth*, Ezech. 18.24. Iam. 2:10. He which offen­deth in one is made guiltie of all.

1 11 Therefore we must stand stoutly in these two: that there was neuer anie worke of anie godly man, which if it be examined by the sharpe iudgement of 2 God, was not damnable. Secondly if anie such be graunted, yet being corrupted with sinnes it looseth his grace. And this is the chiefe point of our dispu­tation.

1 12 Obiect. Good workes are not of so great va­lue by inward dignitie, The Popish woorkes. as that they are sufficient to obtaine righteousnesse, but this that they are of so 2 great value, is of grace accepting them. Againe, so long as we liue, the faultes which are committed, are recompenced with workes of supererogation.

1 An. That which you call accepting grace is no­thing else, What accep­tinge grace is. but his free goodnesse, whereby the Fa­ther embraceth vs in Christ: when as he clotheth vs with innocencie, & accounteth the same ours, that by the benefit therof he may take vs for holie, pure, and innocent.

That no works of man doe please.13 If these things be true, surely no good workes can make vs acceptable to God of them selues, nay nor please him, saue onely inasmuch as man, being clothed with the righteousnes of Christ doth please God, & obtaine remission of his sins. For God hath not promised the reward of life to certaine workes: but onely pronounceth, that he which doeth these things shal liue: setting down a curse for those which shall not abide in all things. Therfore all the righte­ousnes of men being gathered on one heap, cannot be sufficient to make recompēce for one. That doth the sinne of Adam proue.

14 And to boast of workes of supererogation, [Page 203] how doth it agree with that which is commanded, 2 that when we haue done all things which are com­maunded vs, Workes of su­pererogation. Luk. 17.10. we say that we are vnprofitable ser­uants*, and that we haue done no more then was our dutie to do. To say before God, is not to dissem­ble or lie, but to determine with thy self, that wherof thou art certaine.

15 Obiect. Paule did yeelde of his owne right, which he might if he would haue vsed: neither dyd he only employ vpon the Corinthians so much as he ought of dutie: but he bestowed vpon thē paines freely, beyond the bounds of his dutie.

An. He did this lest he should haue bene a stum­bling blocke to the weake: but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord, as the proper pos­sessions of bondmen.

16 Therfore we must driue away two plagues in this point: Confidence and gloryinge are Plagues. Psal. 143.2. Ies. 45.20 & 61 3. the first that we put no confidence in the righteousnesse of workes. Secondly that we ascribe no glorie to them. When confidence is once gone, glorying must needs be packing also*.

17 Furthermore if we respect the fower kinds of causes, we shall find none of them to agree to works in the establishing of our saluation. 1 The efficient. 2 Materiall. 3 Formall. The efficient is the mercie of our heauenly Father: the materiall is Christ with his obedience: the formall or instru­mentall is faith. And these three doth Iohn com­prehend in one sentence*: Ioh. 3.16. So God loued the world that he gaue his onely begotten Sonne, that euerie one which beleueth in him may not perish, but haue euerlasting life*. 4 Finall. The finall cause is the declaration of Gods righteousnesse, and the praise of his good­nesse: as Paule witnesseth*. Rom. 3.25. Therefore seeing we see all the parts of our saluation to be thus without vs, [Page 204] what cause is there why we should nowe haue anie affiance in works, or glorie in them?

18 Obiect. But holy men do often make mentiō of their innocency and integritie. Why holie men made mention of their righte­ousnes.

An. That is done two wayes: either by cōparing their good cause with the euill cause of the wicked, they thereby conceaue sure hope of victorie: not so 1 much for commending of their owne righteous­nesse, as for the iust and deserued condemning of their aduersaries. Or else because euen without cō ­paring them selues with other, when they recorde them selues before God: the cleannesse of their 2 owne conscience bringeth them both some conso­lation & also confidence. But when they are busie about the grounding & establishing of their salua­tion, they set their eyes vpon the goodnesse of God alone.

19 Therfore when holie men cōfirme their faith by innocencie of their conscience, and take and ga­ther thēce matter of reioycing, they do nothing else but call to mind by the frutes of their calling, that they are adopted by the Lord into the place of chil­dren*: Pro. 14.26. Gen. 14.40 1 Kin. 20.3 not that they place in them any foundation of their righteousnesse and saluation.

In psal. 137. Note.20 This selfe same thing doth Augustine shew in a fewe words*, I commend not the workes of mine hands, I feare lest when thou shalt looke into them, thou find more sinnes then merits, but I say, despise not the works of thine hands: behold thy worke in me & not mine owne worke. If thou shalt see mine, thou condemnest it, if thine thou crownest it. Be­cause 1 whatsoeuer good workes I haue, they are of thee. He setteth downe two causes, why he dare not 2 bost of his works before God: first because if he haue any good works there he seeth nothing which is his [Page 205] owne: secondly, because euen that is oppressed with the multitude of sinnes.

21 Obiect. The good workes of the faithfull are the causes for which the Lord doth good to them. Election is the beginninge of graces.

An. The cause wherby God is moued to do good to those that be his, is not thē handled, but only the ordinarie dispensatiō. Because God by heaping gra­ces vpon graces, taketh occasion by the former to adde the latter, that he may omit nothing which may serue to the enriching of his seruants: & so by this meanes he prosecuteth his liberality, yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning.

CHAP. XV. That those things which are boasted of the merites of workes, do ouerthrow aswell the praise of God in ge­uing righteousnes, as the certaintie of saluation.

1 VVE haue alreadie dispatched that which is chiefe: that a man is iustified by the mer­cie of God alone, by the communicating of Christ alone, and therfore by faith alone, & not by workes. Whether good workes deserue fauor. It remaineth that we discusse this question, that howsoeuer works are not sufficient to iustifie a man, yet whether they do not deserue fauour at Gods hands?

2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudge­mēt, Merit. he prouided verie euil for the sincerity of faith.

Obiect. The auncient writers of the Church did euerie where vse it.

An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word.

3 The Scripture doth shew what all our works deserue, when it denieth that they are able to abide [Page 206] the sight of God, because they be full of vncleane­nesse*, againe what if we should fulfill the Law? Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants*.

Obiect. The Lord doth call those good workes which he hath bestowed vpon vs, ours, and doth not onely testifie that they are acceptable in his sight, but that they shall also haue a reward.

An. He doth it for this cause that we may be en­couraged by so great a promise, & that we may not be weary of well doing, and that we may be thank­full indeede to God for so great bountifulnesse.

Works are good as they are of God. Obiect. If workes be of God, then are they good.

An. They are good as they are of God: but man polluteth & defileth by his vncleannes those works which were good.

Quest. How then do they please God, & are not vnprofitable to the doers of them?

An. Not because they deserue this, but because the goodnesse of God doth of it selfe set this price vpon them.

Eccle. 16.14.4 Obiect. Mercy will make place for euery one according to the merit of his works*.

An. It is thus in Greeke, for euerie one shal find according to his works.

Obiect. With such sacrifices men merit at Gods hands, Heb. 13.16. saith the Apostle*.

An. There is nothing else in the Greeke, but that such sacrifices do please God, and are acceptable to him.

Obiect. Good works do merit those graces which we haue giuen vs in this life: but eternall saluation is the reward of faith alone.

An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse*. Is. 51.1.

5 Paule teacheth in manie places that we haue [Page 207] the fulfilling of all good things in Christ*: and no­thing of ourselues. 1 Cor. 1.3. Eph. 1.4. Coll. 1.14 Ioh. 10.28

6 Obiect. Morall works make men acceptable to God, before they be ingrafted into Christ.

An. But the Scripture saith that they are all in death which possesse not the Sonne*: and againe, 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin*.

Obiect. Christ deserued for vs the first grace: now it standeth vs vpon not to be wanting to the occa­sion offered vs.

An. O impudencie! as if Christ did only set open the way to saluation. Would God they did but tast what these sayings meane. He hath life, which hath the Sonne*. 1 Ioh. 5.12. Whosoeuer beleeueth is past frō death to life Ioh. 5.12, and such like Rom. 3.14. 1 Ioh. 3.23 Eph. 2.6. Coll. 1.13..

7 Obiect. A man is iustified by faith which is formed, because good works haue from faith to be auailable to righteousnesse.

An. That is to name faith in mockage, and to steale from God the praise of good works.

Obiect. The principall cause is in good workes, Free will. and yet free will is not excluded, by which cometh all merit.

An. The Apostle saith, that we are the workmā ­ship of God, created vnto good workes, which he hath prepared that we should walk in them*. Eph. 2.10. Ther­fore seing there commeth no good from vs, vnlesse we be regenerate, and regeneration is of God, In good wor­kes nothinge is of our selues. there is no cause why we shold chalenge to our selues one ownce in good works.

8 That is most plainly shewed by manie testi­monies of Scripture*. Wherupon we conclude that men are not iustified before God by workes: but we say that all those which are of God are regenerate and made a newe creature, that they may passe frō [Page 208] the kingdome of sinne, 2 Ioh. 1.8. 1 Pet. 4 3. 2 Tim. 2.20 &c. A similitude vnto the kingdome of righ­teousnesse: and that by this testimonie they make their calling sure, and are iudged as trees by the frutes.

CHAP. XVI. The refutation of those sclaunders wherewith the Pa­pistes indeuour to burthen this doctrine & to bring it in contempt.

Obiect. 1 BY the iustification of faith good works are de­stroyed.

An. Yea they are rather established. Because we dreame not of a faith that is voide of good workes, There be no works good without faith. or of iustification which is without these. Notwith­standing we place iustification in faith, and not in workes.

2 Obiect. Mens minds are brought frō the de­sire of well doing, when we take from them the opi­nion of deseruing.

Heb. 9.13. Lu. 1.74. Rom. 6.6.18. Tit. 2.11 &c. An. If men must be pricked forward, no man can vse sharper goads then those which are fet from the ende of our redemption and calling. For it were vn­seemely sacriledge, if being once cleansed, we shold defile our selues with new filthinesse, and so profane the holy bloud of Christ.

How euerye man shall bee rewarded accordinge to his workes3 Obiect. God shall giue euerie man according to his workes.

An. That is a kinde of exhortation, which the Scripture doth oftentimes vse, that he may omit no way that may encourage vs.

4 Obiect. Men are inuited to sinne, whē we hold free forgiuenesse of sinnes.

An. We say that remission of sinnes is of so great estimation, that it can not be recompēced with anie [Page 209] good of ours, and that therefore it could neuer be gotten vnlesse it were free. Remission is free to vs not to Christ. Furthermore to vs it is free, not to Christ, who payed so deare for it. Ther­fore men are admonished that so oftē as they sinne, they do so often shed his most precious bloud, so much as in them lieth. Ought not they which do heare these things to be more affrayde of sinninge, A pricke to Pricke vs for­ward to doe good. then if it were sayd that sinnes are wiped away by good works?

CHAP. XVII. The reconciling of the promises of the Law and the Gospell.

Quest.1 IF good works do not iustifie, to what purpose serue the promises of the Law*? Deut. 7.11 Ier. 7.3 33

An. God maketh promise to none but such as are perfect obseruers of his Law, which are no where to be found. Therfore all mankind by the Law remai­neth in danger of the curse.

2 Obiect. By this meanes all the promises of the Law should be voide of effect and vaine.

An. It is true, vnlesse the goodnesse of God dyd help by the Gospell, when it assigneth Christ alone, when he setteth Christ for the fulfilling of righte­ousnesse*. Gal. 2.16.

3 Obiect. That is repayed to the workes of the faithfull, which God promised in his Law to the fol­lowers of righteousnesse.

An. But in that repaying or rendering we must always consider the cause, Why our wor­kes be accep­table to God. which winneth fauor for our workes. And it is three fold: the first, that God turning away his eys frō beholding the works of his 1 seruants, doth embrace them in Christ, and recon­cile them to him self by the coming of faith only be­tweene [Page 210] without anie help of works: The seconde is that he extolleth workes, of his fatherly goodnesse 2 without esteeming their worthinesse to this honour that he maketh some account of thē: The third that 3 he receiueth y e same with pardō, not imputing their imperfectiō. Therfore grace is the cause of repairing

4 Obiect. God is no accepter of persons, but in euerie nation he which doth righteousnesse is accepted of him.

There is a double accep­ting of persons. An. There is a double accepting of persons. First such as man is by nature, God findeth nothing in him, wherewith he may be enclined vnto mercie, 1 sauing only miserie.

Obiect. The prayers and almes deedes of Cor­nelius came into the sight of the Lord*, Act. 10.31 therefore man is prepared by good works to receaue grace.

An. Cornelius was alreadie illuminate by the Spirite of wisedome, and also sanctified, who was a follower of righteousnesse. Therefore he had from the grace of God those thinges which in him did please God, as it is sayd. Therfore seing all men are lost by nature, and God would not haue them lost, surely that accepting doth not respect mans righ­teousnesse, but it is a pure token and proofe of Gods goodnesse toward miserable sinners.

5 The second accepting whereof Peter ma­keth 2 mention, is that, whereby the faithfull after their calling are approued of God, euen in respect of their workes, because the Lord cannot but loue those good things which he worketh in them by his Spirit. Cornelius was freely accepted before his good works could be accepted.

6 And to the end these things may be the bet­ter vnderstood, The promyses of the lawe. we must marke, whether the promi­ses be of the law or of the Gospel. For they must not [Page 211] be taken in one and the same sense. The promises of the Law do alwayes promise a reward vpon con­dition, if we shall do. But the promises of the Go­spell do rather shewe what maner persons God his seruants be, which haue receaued his couenant in good earnest, thē expresse the cause why God doth good to them.

7 Quest. Why then haue good workes the title of righteousnesse giuen them, Deu. 6.25. & 24.13. How good workes doe iustifie. and why is it said that a man is iustified by them*?

An. They iustifie if they be perfect works: and we are too blame that they are not such.

8 Obiect. We are not iustified without faith: neither are we iustified by it alone: workes fulfill righteousnesse. For faith was imputed to Abraham for righteousnesse*, Rom. 4.3. Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse Psal. 106.31. Iud. 25.7. Deut. 26.26. How faith doth iustifie..

9 An. A man is not counted righteous for one or two good works, neither yet for manie: because he which offendeth in one is guiltie of all: neither is there found any worke which is in all respects pure. And faith alone doth iustifie by laying holde vppon Christ our righteousnesse. In that place Phinees is counted righteous before men, who praised his fact, not before God.

10 Obiect. As Dauid saith, Blessed are they whose iniquities are forgiuen Ps. 112.1. Psal. 32.1. So on the other side Blessed is the man that feareth the Lord Psal. 14.21: which ta­keth pitie vpon the poore; Psal. 1.1. that hath not walked in the counsell of the wicked Iam. 1.12 &c.

An That which Paule saith is most true Mat. 5.3., that blessednesse consisteth in remission of sinnes. Rom. 4.3 For because those vertues, shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be misera­ble, [Page 212] vnlesse he be rid out of the miserie by forgiue­nesse.

11 Obiect. Iames teacheth in plaine words, that both Abraham was iustified by workes, and that all we likewise are iustified by workes, and not by faith alone*. Iam. 2.12.

1 An. Iames speaketh of a dead faith, but we of the liuely: the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull.

12 There is another fallacie in the worde Iusti­fied. Because it is sayd there that Abraham was iu­stified, that is counted iust before men in respect of his works: but we speake of iustificatiō before God*.

2 13 Obiect. The doers of the Lawe are iustified and not the hearers*. Rom. 4.3.

An. It is true if any man fulfill it.

14 Quest. Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God, and why do they couet to haue sentence giuen of them according to it*? Rom. 2.13.

An. We are to consider two things therein: first they bring not all their whole life, but some speciall cause into iudgement. For Dauid saith in an other place*, Psal. 7.9. &. 27 1. & 18.21. & 26 19. If thou shalt marke iniquitie who can abide it? Enter not into iudgement with thy seruant*: A­gaine 1 they do not chalenge to them selues righte­ousnesse in respect of the righteousnesse of God, but inasmuch as they compare them selues with the wicked. Psal. 130.3 So Dauid sayd to Saull, Let the Lord ren­der to euerie man according to his righteousnesse 2 and truth*. Psal. 14.30.

1 2 15 Obiect. Salomō saith, that he which walketh in his integritie is iust. 1 Sam. 26.23. Pro. 20.7 & 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudge­ment and iustice*.

[Page 213] An. But let one of the children of Adam come abrode with so great integrity: if there be none they must either perish in the sight of God, or else they must flie to the fortresse of mercie: but the Lord af­ter he hath once receaued men into the couenant of grace, he doth not examine their works as they deserue, but doeth kisse them with fatherly kind­nesse.

Obiect. The Apostle wisheth so great perfection to the faithfull, that they may be blamelesse and vn­reprouable in the day of the Lord*. Eph. 1.4. 1 Thes. 3.23.

An. All the godly must indeed ayme at this mark and striue to come vnto it, but because the best ma­ner of this present life is nothing else but a goinge forward, we shall come to that marke then onely, when being vnclothed of the flesh of sinne, we shall be wholie ioyned to the Lord.

CHAP. XVIII. That the righteousenesse of workes is ill gathered of the reward.

Obiect.

1 GOd shall render to euerie man according to his workes*. Mat. 16.29. 2 Cor. 5.10. Rom. 2.6 Ioh 5.29. &c Degrees and steppes to sal­uation.

An. The maner of speaking doth rather shew the order of following, then the cause. For the Lord doeth finish our saluation by these degrees of his mercie, when he calleth the elect vnto him self, ha­uing called them doth iustify them, hauing iustified them doth glorifie them.

Obiect. It is sayd to the faithfull, that they worke out their owne saluation*.

An. That is done when by applying thē selues in doing good works, Ph. 2.12. they meditate vpon eternall life. [Page 214] But the Lord is said both to begin and to finish*. Ph. 1.6.

2 The kingdome of heauen is not seruants wa­ges, but childrens inheritaunce: which they alone shall enioy which are adopted of the Lord to be his children*. Eph. 1.18. Gal. 4.30.

Obiect. God sware to Abraham, Beccause thou hast done this thing, and hast not spared thine owne sonne, I will blesse thee, and will multiply thy seede*. Gen. 22.3.

An. He had receaued the promise before the cō ­mandement was giuen. Therefore he deserued not the blessing by his obedience.

3 Obiect. The Lorde doeth either deceaue or mocke vs, when he saith that he rendreth that for reward to our works, which he had giuen freely be­fore works.

Why that is at­tributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the ge­uing of those things which he hath promised, and to runne through them, that we may come to the bles­sed hope which is set before vs in the heauens, the frute of the promises is rightly assigned to them, vnto the ripenesse whereof they bring vs: Therfore let vs say with Peter*, 1 Pet 1.6. eternall life is the reward of faith.

4 Therefore when the Scripture calleth eter­nall life the reward of workes, Eternall life is the reward of faith. it doth it not to set forth the dignitie of our works, as if they deserue such a reward: but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes, whiles we liue here.

5 Obiect. God who is a iust iudge will once geue to those that be his the crowne of righteous­nesse*. 2 Tim. 4.8.

An. To whom should he geue a crowne as a iust [Page 215] iudge, if he had not giuen grace as a mercifull fa­ther? and howe should there be righteousnesse, Grace went before righteousnes. if grace had not gone before which iustifieth the wic­ked?

6 Obiect. Make you friends of the wicked Mam­mon, that when you shall neede they may receaue you into euerlasting habitations*. Lu. 16.9 The same is sayd of Paule 1 Tim. 6.17.. Good workes are compared to richesse, which we may enioy in the blessednesse of eternall life.

An. He which giueth to the poore, lendeth to the Lord*. He which soweth plentifully, Mat. 25.4. Pro. 19.17 shall reape plentifullie 2 Cor. 6.6. For those things are put into the hand of the Lord, which are bestowed vpon the pore ac­cording to the dutie of loue. As he is a faithfull kee­per of that which is committed to him, so he will once restore it with plentifull ouerplus.

7 Obiect. Tribulations are brought vppon the faithfull, that they may be accounted worthie of the kingdome of God, for which they suffer: be­cause he is iust to restore affliction to those which afflict you, and to you rest*. 2 Th. 1.5. Heb. 6.10.

An. God the Father will haue vs whom he hath chosen to be his children, to be made like to Christ his first begotten Rom. 8.29: Luk. 24.26 Act. 14.22. As it was meet that he shold first suffer, & then at length enter into the glory of God appointed for him, so must we by many tribulations enter into the kingdome of heauen. So we are coū ­ted worthie of the kingdom of heauen, The markes of Christ. which beare in our bodie the markes of our maister, that his life may be made manifest in vs.

8 Obiect. Loue is greater then faith, therefore we are rather iustified by loue then by faith*.

An. Loue is greater then faith, 1 Cor. 13.13 not that it is more meritorious, but more fruitefull: because it [Page 216] farther: because it serueth more: because it is al­wayes quicke and in force: whereas the vse of faith lasteth but for a time. How loue is greater then faith

Obiect. If loue be the bond of perfection, therfore 1 2 3 of righteousnesse also, which is nothing else but per­fection.

An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue.

9 Obiect Christ sayd to the Lawyer, If thou wilt enter into life, keep the commandements.

An. We are excluded by our sinnes frō the righ­teousnesse of the Law, Therfore we must needs seek another help, that we may enioy eternall life.

Ioh. 6.26. Faith is a work. Obiect. Faith is a worke*, therefore it ought not to be set against works.

An. Faith iustifieth, not inasmuch as it is the o­bedience of the will of God, but inasmuch as it em­braceth the mercie of God.

The lawe of contraries Obiect. There is the same rule of contraries. Ther­fore if euerie sinne be counted to vs for vnrighte­ousnesse, it is agreable that the praise of righteous­nesse be attributed to euerie good worke.

Iam. 2.10. An. This maxime hath no place here. For if we offend in one we are guiltie of all*. And a man can not be righteous by works, vnlesse he followe this straight line with a continuall course.

CHAP. XIX. Of Christian libertie.

1 NOw must we in treat of Christiā liberty, which is as it were an appurtenāce of iustification, & is of no small force to vnderstand the force of it.

2 And it consisteth in three points: the first is that the consciences of the faithfull, when the affi­ance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe, and forget all [Page 217] the whole righteousnes of the law.

Obiect. Then the Lawe is superfluous for the faithfull. Christian li­bertie consist­eth in three thinges.

An. It is not: because it stirreth vs vppe to that which is good. And all the whole life of Christians ought to bee a meditation of Godlinesse: but before God, not the law, but Christe, must be set for righ­teousnesse.

3 Therefore was Christ made a curse for vs, Gal. 3.13. &. 5 1. &. 3.20 that he might redeeme vs from the curse of the law*.

4 The other which dependeth vpon that former is, 2 Part of christian li­bertie. that mens consciences obey the law not as being inforced by the necessitie of the law: but that being free frō the yoke of the Law, they do freely and wil­linglie obey the will of God. And that cannot bee so long as we are vnder the law.

5 But so soone as we are deliuered & freed from this exaction of the law, we can merily & with great cheerefulnes answere God, when he calleth, & fol­low him being our guide. For they which are tied to the yoke of the law, are like slaues, to whom certain taskes are assigned for euerie day, they dare not come in their maisters sight, A similitude. vnlesse they haue done their work & taske. But children though they haue but done half their task, & haue left it vnperfect, yet do they without feare and freelie offer themselues to their fathers.

6 That is the cause for which the authour of the epistle to the Hebrewes, Heb. 11.2. doth refer vnto faith what good works soeuer wee read were in the holy fathers, & doth only weigh thē by faith*. Therfore Paul to the Romans reasoneth thus, Sinne must not haue dominion ouer vs, because wee are not vnder the lawe.

7 The third, that we be bound before god with no [Page 218] conscience of outward thinges which are of them­selues indifferent, 3 About thing­es indifferent. but that wee may indifferentlie sometimes vse them, and sometimes omit them. The knowledge of this liberty is therefore more necessa­rie for vs, because without it, our consciences shall haue no rest, there shall bee no ende of superstiti­ons.

Rom. 14.14.8 I know saith Paul that nothing is common, but who so thinketh anie thing common, to him it is cō ­mon*. 1 Tit. 4.5. He is blessed which doth not iudge himself in that which he alloweth*. For all the giftes of God are sanctified by thanksgiuing.

Christian liber­tie is spirituall.9 And this is diligentlie to be obserued, that chri­stian libertie is spirituall in all his parts, whose whole force consisteth in pacifying fearefull consciences 1 before God: whether they be vnquiet or careful for 2 remission of sinnes, or doubtfull whether vnperfect 3 workes doe please God, or they bee troubled about the vse of things indifferent, A double fall. but there be two sorts 1 of men which offende against it, the one of those which make it a cloake for their lusts, that they may abuse the good giftes of God to their lust.

2 10 The other is of those who thinke that it is no­thing worth, vnlesse it be vsed before men. By which vnseasonable vsage they oftētimes offend the weak. As you may see some at this day, who think that their libertie cannot stand, vnles they take possessi­on of it, by eating flesh vpon the Friday.

11 Furthermore, we must auoid offences, wher­of there is one sort which is giuen, Double offence another taken. 1 Therefore if thou doe anie thing either through vnseasonable lightnesse and wantonnesse, whereby the weake may be offended, it shall be called an of­fence giuen by thee. Geuen. Paul teacheth the contrarie, that we receiue the weake. That is called an offence [Page 219] taken when a thing which is neither euill done, 2 Taken. nor out of season, is through malice drawen to be occasi­on of offence. Mat. 25.14. Such was the offence of the Phari­sees*. Therefore wee muste beware that wee giue none offence: if others take it wee are blame­lesse.

12 Paul seemeth to haue set downe a difference both by doctrine and also by examples, We must re­gard the weake between the weake, of whom we must haue great regard, & the Pharisees, to whom our liberty may not giue place. For when he tooke Timothie to his companie, Act. 16.3. hee circumcised him Gal. 2.3.. Hee could not be perswaded to circumcise Titus*. The facts were diuers, but there was no change of his minde or purpose. When hee was free from all, he made himselfe a seruant to all, that he might saue manie*: and withstood false bre­thren, which saith he, 1 Cor. 9.66. entred in to spie out our liber­tie which we haue in Christ*. Verilie we must studie to preserue loue, and wee must haue respect to the edifiying of our neighbour. 1 Cor. 10.23. For all things are lawful but all things are not expedient*.

13 Furthermore as our libertie must bee subiect to loue: Libertie must be subiect to loue so on the other side loue must bee vnder the purenesse of faith. Verilie euen heere also wee must haue respect to loue, but vnto the altars: that is, that wee offende not GOD for our neighbours sake.

14 And nowe seeing faithfull consciences ha­uing this prerogatiue giuē them, are not intangled 1 with any snares of obseruations in things indifferēt 2 wee conclude that they are exempted from the po­wer of all men. For it is an vnmeet thing that either Christ shoulde loose the thanke for his so great li­bertie: or the consciences themselues the profite*. 1 Pet, 1.18. For it cost Christ not gold, but his owne blood*.

[Page 220] The gouerment of man is double.15 But least any man stumble before he be ware let vs marke that there is a double gouernment in 1 man. One spirituall, whereby the conscience is fra­med vnto godlinesse: Spirituall. the other politike, whereby a man is taught the dutie of humanitie and ciuilitie. 2 For there be in man, Ciuile. as it were, two worldes, which both diuers kings and diuers lawes do gouerne. And yet we must take heede that wee doe not wickedlie draw vnto the ciuill order, that which the Gospell teacheth concerning spirituall libertie.

Obiect We must obey the magistrate not one lie for feare of punishment, but for conscience sake al­so*. Rom. 1*.1.5. Therefore mens consciences are bound by the politike lawes.

What consci­ence is. An. Conscience is nothing els but that feeling which doth not suffer sinnes to lie hid, but draweth men vnto the iudgement seat of the iudge.

16 Thereby it commeth to passe, that the fruite of a good conscience (which it the inward integrity of the heart) doth come vnto men also, The lawe of God must not be made sub­iect to mans power. though it doe properly respect God alone. But the lawes of God must not be made subiect to mans power.

CHAP. XX. Of praier which is the principall exercise of faith, and whereby we doe dailie receiue the benefites of God.

Mans pouertie.1 BY that which goeth before wee plainely per­ceiue how needie and emptie man is of all good things, and how he wanteth all helpes of sal­uation. Therefore if he seeke helpes to releeue his pouertie withall, hee must needes goe without him selfe: to wit, vnto the Lord, who doth giue himselfe vnto vs of his own accord, & freelie, in his sonne, in [Page 221] whom he offereth vs in steed of our miserie, felicity, and setteth open to vs the heauenlie treasures: that all our faith may behold his welbeloued sonne, that all our expectation may depend vpon him, that all our hope may rest in him. It remaineth that we seek in him, and that by praier wee craue at his handes, that which is wanting in our selues, and which wee haue learned to be in him. For as the Apostle wit­nesseth, like as faith springeth from the Gospell, Rom. 8.26. so by the same faith our hearts are framed to call vp­on the name of God*.

2 Therefore we obtaine that by the benefite of praier that wee pearce vnto those riches which are laid vp for vs with our heauenlie father. Prayer is a conference with God For it is a certaine talking of men with God, wherby they en­ter into the sanctuarie of heauen, & do face to face call to him touching his promises, that they may try that that was not vaine, (when necessitie so requi­reth) which they beleeued when he affirmed it only in word.

3 Ob. Doth not God know what is expedient for vs, without hee haue one to tell him, The fruites of prayer. and to put him in minde?

An. God hath ordained that not so much for his owne sake, as for ours: First, that our heart may al­waies be inflamed with a feruent desire to seek, loue, 1 and worship him, whiles we accustome our selues to flie to him in all necessitie, as to an holie anchor. Se­cōdlie, 2 that there come no lust into out mind wher­of we may be ashamed to make him a witnes, when 3 we powre out our whole heart in his sight. Also that we may bee prepared to receiue his benefites with 4 thanksgiuing. Moreouer, that hauing obtained that which we did aske, wee may be more feruently ca­ried to thinke vpon his goodnes. Last of all, that vse 5 [Page 222] it selfe may confirme in our minds his prouidence, power, and goodnesse.

The lawes of prayer.4 Furthermore we must obserue foure rules, if we will make our praier aright: The first is, that wee be 1 no otherwise framed in mind then becōmeth those which enter into talk with God. Which we shall ob­taine, 1 if our mind being cleered from carnall cares, doe not onlie wholie bend it selfe to prayer, but al­so, 2 so much as may bee, lift vppe it selfe aboue it selfe.

5 Because nothing is more contrarie to the re­uerence of God, then that lightnesse, a witnesse of too wanton licentiousnesse, and without all feare. Wherin we must labour so much the more earnest­lie, the harder we finde it to be. To this end tendeth the lifting vp of our hands: that men may remēber that they are farre from God, vnlesse they lift vppe their senses on high. The liftinge vp of the handes. Also we must beware that we aske no more then God giueth vs leaue to aske in his word.

Obiect. He promiseth that he will doe according to the will of the godlie*. Psal. 92. [...].

An. His tender bearing with the godlie procee­deth not so farre, that he giueth the bridle to their wicked affections, and submitteth himselfe to their pleasure. Therfore we must hold that of Iohn. This is our confidence, 1 Ioh. 5.14. that if we aske any thing accor­ding to his will he heareth vs. The affection of the hart to­ward God. But as it is meet that we bend the sight of our minde to God, so the affe­ction of the heart must follow thither also. Because both are carried another way, it is needefull that God by his spirite doe succour & releeue this weak­nesse*. Rom. 8.20. 2 Cor. 14.16.

6 Let this be another law, that in asking wee doe alwaies trulie feele our pouertie: and that thinking [Page 223] and feeling indeed that we need al things which we ask, we may ioine the feruent affection of obtaining with praier it selfe.

7 Obiect. We are not alwaies vrged to pray with like necessitie. 2 Lawe. The feelinge of our Pouertie doth inflame Prayer. Iam. 5.13. Perseuerance in prayer. Repentance. Ioh. 9.3.

An. I graunt: and this distinction is profitablie deliuered to vs by Iames*. Is any man sad among you, let him pray: let him that is meerie sing. Ther­fore common sense telleth vs what we ought to doe in this case. We must pray continually, because we are continually in need and necessitie. And because God heareth not sinners* true prayer requireth repentance, which is farre from all hypocrisie and deceit.

8 Vnto these let vs adde the third also, that hee abandon all thinking vpon his owne glorie, 3 Lawe. Let glorie and pryde be farre from prayer whoso­euer he be that presenteth himselfe before God to make his praier, giuing all the glorie to God in the casting downe of himselfe: least if wee take to our selues but a verie little, we do through our own swel­ling, fall away from his face. Dan. 6.17. Wee haue examples of this submissiō in Daniel Psa. 143.2., Dauid Ies. 64.5., Iesaias, Ieremie Ier. 14.7., and others Bar. 2.18. Note..

9 Finally the beginning and also the preparation of true praier, is, crauing of pardon, with an humble and free confession of our fault. Neither shall euen the most holie man obtaine anie thing, vntill hee be freelie recōciled: neither can it be that God should be fauourable to any other, but to those whom hee pardoneth*. When Christ healed the man sicke of the palsie, hee said, Thy sinnes are forgiuen thee Mat. 9.2., Psal. 25.

10 Obiect. Holie men doe sometimes seeme to cite and craue the helpe of their own righteousnes to intreat God*. Psal. 86.1. 2 Kin. 20.4.

An. By such formes of speeche they meane no­thing [Page 224] els, but that they testifie by their regenerati­on that they are the seruants and children of God, to whom he promiseth to be mercifull*. Ioh. 3.22.

11 The fourth is, that being thus cast down with true humilitie, 4 Lawe Hope is necessarie in Prayer. wee bee neuerthelesse incouraged to praier with sure hope to obtaine our petitions.

Obiect. These things are contrarie, to ioyne sure hope of fauour, with the feeling of the iust venge­ance of God.

Repentance & faith are com­panions. An. They agree very wel, if the goodnes of God set vpon foot, such as are oppressed with their own miserie. So repentance and faith are companions, whereof notwithstanding the one terrifieth vs, and the other maketh vs glad: so in praier those two must meete togeather. Psal. 5.8. So Dauid, I will worship in the temple of thy holinesse with feare*.

Comādements required in Prayer. Psal 33.22. & 56.10.12 Therefore we holde with assured confidence that God is fauourable and mercifull to vs: other­wise there shall be no vse of praier. For which cause the whole church prayeth*, Let thy mercie bee vp­on vs, as we haue hoped in thee.

Cōmandement13 Also when he biddeth vs pray, he doth by the verie same commaundement reproue vs of wicked stubbornnesse, Psal. 50.15. Mat. 7.7 The promise. vnlesse wee obey*. Vnto prayer there is ioyned also a promise, that hee will be fauo­rable and intreated, least being disobedient, & con­uict of vnbeleefe, wee mistrust God when hee cal­leth.

14 And it is a wonder, that we are either coldly or almost no way moued with the sweetnesse of his promises, so that a great part had rather wander in bie wayes: and hauing left the fountaine of liuing waters, digge to themselues drie cesternes, then im­brace the liberalitie of God offered vnto them free­lie. The name of the Lorde is a strong tower, the [Page 225] iust man shall flie to it, and be saued*. A similitude Pro. 18.10. Ioel 2.32. Therefore let the faithfull beeing perswaded of the fatherlie loue of God, alwaies commit themselues to his faithfull keeping, neither let them doubt to craue the helpe which he promiseth: yet doth not a carelesse securi­tie lift them vp, but they clime vp by degrees of his promises, yet so that they remaine humble in their owne abasement.

15 Obiect God graunted the praiers of Ioatham and Sampson, Iud. 9.20. Iud. 16. [...]8. which notwithstanding proceeded not from a quiet minde.

An. A continuall law of God is not abolished 1 by particular examples. Againe, a fewe men had sometimes speciall motions, whereby it came to 2 passe that they differed from the common sort. Fur­thermore, those praiers which God heareth doe not alwaies please him, but so farre as pertaineth 3 to example, Those prayers which God heareth doe not alwayes please him. that the godlie may praie with more affiance and feruentnes. So God being moued with the feigned repentance of Achab, taught how easie he is to be intreated of his elect.

16 This is also worth the noting, that those thinges which we haue spoken of the foure rules of praying aright, are not so strictly required, that God refuseth those praiers, wherein he can not finde either perfect faith, or repentance, togeather with feruentnesse of zeale, and well ordered pe­titions. For wee see with what vehemencie of sor­rowe Dauid was carryed away when hee saide*, Psal. 39.14. Cease from mee vntill I goe hence and bee not.

Therefore the endeuours of the faithfull doe please GOD, howsoeuer they bee not free from all lettes, and their praiers are allowed, so they please forwarde thyther whyther they come not streight.

[Page 226]17 And forasmuch as there is no man worthie to represent himselfe before God, the heauenly fa­ther himselfe, to the end he might exempt vs from shame and feare, The mediatour gaue vs his sonne to be our medi­atour, by whose guiding we may safely draw neere* trusting to such a mediator, 1 Tim. 3.8. 1 Ioh. 2.1. Ioh. 14.13. & 16.26. that nothing which we aske in his name shall bee denied vs, as the father can denie him nothing*. They erre which follow a­nie other way. Because all the promises of God are in Christ, Yea, and Amen 2 Cor. 1.20..

18 And we must diligentlie consider the circum­stance of the time, when Christ commaundeth his Disciples to flie to his intercession, after that hee is ascended into heauen, In that houre, saith he, ye shal aske in my name*. Ioh 16.26. It is certaine that from the be­ginning none were heard which did pray, saue only for the mediatours sake. For this cause the Lorde appointed in the lawe that the Priest alone shoulde enter into the sanctuarie, and carrie vpon his shoul­ders the names of the Tribes of Israel: to this ende auailed the sacrifice, The glorie of the mediatour did more plain­lie appeare by the ascention of Christ. that the praiers might be esta­blished: Being holpen by these rudiments they em­braced the Mediatour, whose glorie notwith­standing did more clearelie shine by his ascenti­on.

19 Furthermore, forasmuch as hee is the onely way to God, there is nothing left for those which turne aside, in the throne of God besides anger, iudgement and terror.

Obiect. The saints haue their intercessions left them, whereby they doe mutuallie commende the safetie one of another*. 2 Tim. 2.1.

An. They bee such as depend vpon that only, so far of is it that they anie whit diminish it. The intercessi­on of the saincts

20 Ob. Christ is the mediatour of redemption: [Page 227] and the faithfull of intercession.

An. As if Christ hauing performed the media­torship which lasteth only for a time, hath turned o­uer the eternall mediatorship which neuer shall haue end vnto his seruants. 1 Ioh. 2.1. Rom. 8.31. 1 Tit. 2.5. The scripture saith o­therwise, if anie man sin, we haue an aduocate with the father Iesus Christ*.

21 As touching the Saints who being dead in the flesh doe liue in Christ, The intercessiō of the dead. if we attribute anie prayer to them, let vs not dreame that they haue any other way to intreat God but Christ. Therefore the scripture calleth vs backe vnto Christ alone, who is the onely way to the father*. Iob 14 6. Hee is our mouth by which we speake to the father: our eie wherewith we see the father: our right hand whereby we offer our selues to the father.

22 But follie is gone so farre, that we haue heere the nature of superstition expressed, which after it hath once gotten the head, maketh no end of wan­tonnesse. For vnto the intercession of Saints was added the particular procuration of euerie one, & according to the diuersitie of businesse, sometimes one, sometimes another was called vpon, to be ad­uocate: then euerie man had his seuerall Saint, Safegarding Gods. to whose tuition they committed themselues as to the tuition of safegarding Gods.

23 Obiect. The praiers of the faithfull are car­ried by the handes of Angelles into the sight of God.

An. The Angels are appointed to take charge of our safetie*, not dead men. Heb. 1.14. Psal. 91 11. & 34.8.

Obiect. If Moses and Samuel shall stande before me, my soule is not toward this people Ier. 25.1.: therefore the dead make intercession for vs.

An. But seeing it appeareth thereby that they [Page 228] praied not for the people, it is then concluded that the dead doe not pray at all: But the Lord doth on­ly pronounce that he will not spare the wickednesse of the people, although they had some Moses or Sa­muell, at whose praiers and intercession he became so mercifull.

24 Quest. Shall we then take from them al prai­er and desire of godlinesse, who during their whole life did breath out nothing but godlines and loue?

An. They long for with an vnmoueable will the kingdome of God, which consisteth no lesse in the destruction of the wicked then in the saluation of the godlie.

Obiect. Those men which liue vpon earth do one commend another to God by their praiers.

An. This duetie serueth to nourishe loue among them, Why those which are aliue pray one for another. when as they doe as it were deuide their ne­cessities among themselues, and mutuallie take vp­on them the same. And this they doe according to the commandement of the Lord, neither doe they want a promise: which two things are alwaies chief in praier.

Ob. It cannot be but that they must retaine the same loue toward vs, as they are ioyned with vs in one faith.

The Saintes neither heare nor see what we doe. An. Yet who hath reuealed that they haue so long eares, as to reach to our voices? and that they haue eies so quick of sight, which watch to see wher­of we stand in need?

Ob. They behold & looke downe from aboue vpō mens affaires, in the brightnes of the countenance of God casting his beames vpon them, as in a myr­rour.

An. That can be confirmed by no testimonie of scripture.

[Page 229]25 Obiect. Iacob requesteth to haue his name & the name of his fathers Abraham and Isaach to be called vpon ouer his posteritie. The calling vpon a name ouer anye man Gen. 48.16.

An. He praieth that he may send the succession of the couenant vnto his posteritie: & that they may be called the children of Abraham Isaach, & Iacob.

Ob. Isaias affirmeth that the name of the men is called vpon ouer the woman*. Isa. 4.1.

An. When as they count thē for their husbands vnder whose faith and tuition they liue.

Obiect. God is besought to haue mercie vpon the people for Dauids sake. Psal. 132.10

An. There is respect had rather of the couenant then of the man, vnder a figure the onlie intercessi­on of Christ is auouched.

26 Obiect. Wee reade often that the praiers of Saints were heard*. Psal. 22.5.

An. Therefore let vs also pray as they did, and we shall be heard as they were.

27 Let this be the summe, seeing that the scrip­ture commendeth this vnto vs, as a principall point 1 in the worship of God, that we call vppon him, The conclu­sion. our praiers cānot be directed vnto others without ma­nifest sacriledge*: Againe, for as much as God will bee called vppon onelie in faith: and doeth com­maunde 2 that our praiers bee formed according to the rule of his worde. Finallie, Psal. 44.22. seeing that faith hauing her foundation in the worde is the mo­ther 3 of praier: so soone as wee turne aside from the word, our praiers must needes bee corrupt. As tou­ching the office of intercessiō, it is proper to Christ. 2 Kindes of prayer.

28 And although praier be restrained vnto wi­shes and petitions, yet there is so great aliance be­tween petition & thāksgiuing, that they may fitlie be comprehended vnder one name. 1 Petition In asking we craue [Page 230] as well those things which serue to set forth his glo­rie, 2 Thankesgi­uinge as those which are profitable and serue to our owne vse. In giuing thankes we set foorth and extoll his benefits toward vs with due praise, thanking his liberalitie for all those good things which come vn­to vs. Why perseue­rance in Prayer is necessarie Let both bee vsed in the Churche continual­lie, seeing necessitie vrgeth vs, Sathan lieth in waite, we are ouerwhelmed with sinnes, and the hande of God is open to doe good: Moreouer it is both com­maunded, & also the vse of other good things with­out praise is hurtfull.

We must apoint houres for prayer29 This continuance of praier, though it princi­pally concerne euerie mans priuate praiers, yet it doth somewhat appertaine vnto the publike praiers of the Church also: and it is expedient that we haue houres appointed for them. We must flie vaine bab­ling and also vaine glorie*: 1 Cor. 14.40. Mat. 6.7. wee must seeke some se­cret place. Yet we may pray in all places, & not neg­lect publik or priuate praiers, but alwaies ioine both together. And let vs especiallie note this, that praier must proceede from the inwarde affection of the heart.

The vse of Churches30 Now as the Lord in his word commaundeth the faithfull to make publike praiers, so there must likewise be publike Churches assigned wherin they may haue the same: for the Lord hath promised that he will doe whatsoeuer two or three gathered toge­ther in his name shal aske*. Mat. 18.20.

31 Againe, it appeareth most euidentlie hereby that neither the voice, nor singing are any thing worth, Singinge. The voce. vnlesse they proceed from the deep affectiō of the heart. Nay rather they prouoke his wrath a­gainst vs, if they come only from the lips and throte: forasmuch as that is to abuse his holie name, eI 29.13. Mat. 12.8 and to mocke his maiestie*. We commend the voice and [Page 231] singing as helps of praier, inasmuch as they accom­panie the pure affection of the mind.

32 The rite of singing in churches, The rite of singinge hath bin of longe continuance. was not onlie most ancient, but it was also vsed of the Apostles*. And surely if singing be tempered after that grauity which becommeth the sight of God and Angels, it doth both win fauour and dignitie to holie actions, and also it is of great force to stirre vp our mindes vnto the true studie of praying: 1 Cor 14.13. Coll 3.16. notwithstanding we must beware that our eares bee not more attentiue to marke the note, then our mindes to the spirituall meaning of the words.

33 Whereby it is euident likewise, that publike praiers must be made not in a strange language, To pray in a strange tounge. but in a cōmō kind of speech: for as much as they ought to be made for the edifiyng of all the whole church to the which there commeth no profite at all by a sound not vnderstood*. 2 Cor. 14.16. The secrete muttering of Hanna, 1 Sam. 1.13. doth shew that the tongue is not necessarie for priuate praiers*.

34 Now we must learne a more certaine way & forme of praier: namely, The Lordes. prayer. Mat, 6.9. Luke. 11.2. that which the father hath deliuered to vs by his beloued sonne*: wher we may know his infinite goodnes. For he hath prescribed a forme, wherein hee hath set before vs as in a table whatsoeuer is lawfull for vs to aske of him, whatsoe­uer is profitable for vs, and whatsoeuer wee haue need to aske.

35 And this rule is set downe in sixe petitions: The diuisiō in to 6 petitions the former three are peculiarlie appointed for the glorie of God, without respect of our owne profite. The other three, haue care of vs, and are properlie appointed for asking those thinges which are for our vse. Now let vs take in hand the exposition of the prayer it selfe.

Our father which art in heauen.

Father.36 When wee call him father, wee alledge the name of Christ the mediatour. For with what bold­nesse coulde any man call God, father, vnlesse wee were adopted in Christ to be the children of grace*? Ioh. 1 12. 1 Ioh. 3.1. By this sweetnesse of the word, he deliuereth vs frō al doubting, seeing there is no where to be found a greater affection of loue then that of a father. Hee wil neuer forget vs*. Ies. 49.15. Therfore we ought not to seek helpe anie where els but there, vnlesse wee reproch him with pouertie or crueltie.

2 37 Furthermore, let vs knowe for a suretie, that sinnes cannot hinder, 2 Cor. 13. Lu. 15.20. but that he will receiue & be beneficiall to those which submit them selues and craue pardon*.

38 Lastlie of all when we call him ours in com­mon, we are thereby taught howe great affection of 3 brotherlye loue ought to bee among vs, who are sonnes togeather with suche a father, Our. by the same right of free liberalitie. And let vs pray for all*, but chiefly for those which ar of the houshold of faith*. Eph. 2.24. Gal. 6.20.

39 We may pray especiallie both for our selues, and also for certaine others, yet so that our minde depart not from the beholding the comminaltie. Speciall prayer

40 When we say that he is in heauen, we signifie that he is not kept in some one country, because the 1 heauen of heauens do not conteine him*, but that hee is spread abroad throughout all, Which art in heauen. 1 Kin. 8.37 Ie. 60.1. that when wee seek him we may be lifted vp aboue all sense of bo­die and soule. Secondlie he is set aboue all change 2 and corruption. Finallie, he comprehendeth all the 3 whole world, and gouerneth it by his power. Wher­fore this is as muche as if hee had been said to be of infinite greatnes, or highnes, of an incōprehensible essence, of infinite power, of eternall immortalitie.

Hallowed be thy name.

41 The summe of the first petition, is, The first petition. that we de­sire that God may haue the honour whereof he is worthy, that men may neuer speake or think of him without great reuerence: against which profaning is set. By Name, we meane his power, goodnesse, wise­dome, righteousnesse, mercy, truth, which cary vs to wonder at him, & prouoke vs to set forth his praise. Name Therfore we desire that that name may be sancti­fied, and that God will deliuer that holy name from all reproch and contempt, Hallowed yea that he will bring all mankind vnder his reuerence: and that all vngod­linesse may be abolished.

Let thy kingdome come.

42 The kingdome of God hath two partes: one 2 that God will reform all the wicked lusts of the flesh by the power of his Spirite. The partes of the kingdome of God. Secondly that he will frame all our senses vnto the obedience of his go­uernment: 1 that he will defende his children, and breake the indeuors of the wicked. That doth he by the efficacie of his word, which is called his scepter. Therefore we craue that he will increase the num­ber of the faithfull, and increase their blessinges, and also multiplie them, that he will raigne in vs by his Spirite: that by this meanes the filth of vi­ces being driuen away, perfect integritie may flou­rish vntill the last comming of Christ. This prayer doth pull vs backe frō the corruptions of the world: it kindleth a desire to mortifie the flesh: it teacheth vs to beare the crosse: forasmuch as God will haue his kingdome enlarged by this meanes.

Thy will be done. 1 3

43 We speake not in this place of the secret will of God, wherby God doth gouerne all things, The third. The will of God is double & ap­point them to their ende: but of that which is made [Page 234] knowen to vs by the Scriptures, wherto willing obe­dience doth aunswere. And therefore the heauen and earth are expresselie compared togither. Ther­fore we are commaunded to desire, that like as no­thing is done in heauen, but according to the com­mandement of God, and the Angelles are meekely framed vnto all righteousnesse: so the earth may be brought vnder such gouernment, as stubburnnesse and frowardnesse being extinguished.

Geue vs this day our dayly bread.

The second part. The 4 petition.44 The second part followeth now, wherein we descend to our owne profit. By this we aske in ge­nerall of God, all thinges which the vse of the bodie needeth, vnder the elements of this world: we commit our selues to his keeping and prouidence, that he may feede, Bread Our. Dayly foster & saue vs. This is no light exercise of faith. We aske breade, that we may be contented with that portiō which God giueth. We call it ours in respect of the gift: and daily, that the immoderate desire of transitorie things may be bri­dled in vs

Forgeue vs our debtes.

The fift.45 In this and the next, Christ hath briefly cō ­prehended what soeuer maketh for the heauenlie life. Like as the spirituall couenant consisteth onely vpon these two members, which couenaunt God hath made for the saluation of his Church, I will write my lawes in their hartes, and I will be merci­full to their iniquitie*. Ier. 31.33. &. 33 8. Sinnes are debts He calleth sinnes debtes, be­cause we owe the punishment therof, neither could we by anie meanes make satisfaction, vnlesse wee should be discharged by this remission, and we de­sire to haue this remission, as wee forgiue our debters: Remission con­ditionall. that is, as wee spare all men, and par­don all men, by whome soeuer we haue bin hurt [Page 235] in a thing, either by deede or word. Therefore vn­lesse we forgiue we shal not be forgiuē. And yet ther is no merit in our remission, but the Lord meant by this meanes to help the weaknesse of our faith, that it may be not a cause, but a signe of our debt which is forgiuen vs.

And leade vs not &c.

46 Because we haue a continuall combate, The Sixt. we desire to be furnished with weapons, and to be ay­ded, that we may be able to get the victorie. Tentations are manifest. And nowe there be manie formes of temptations. For e­uen the euill desires of the minde which prouoke vs 1 to transgresse the Law, which either concupiscence putteth into our mindes, or the deuill doth rayse, are temptations: and those thinges which of their owne nature are not euill, are notwithstandinge through the subtiltie of Sathan made temptations, 2 to drawe vs from God. And they are either on the 1 right hand, as richesse, power, honour, &c. or on 2 the lefte, as pouertie, contempt, afflictions, &c. through the sweetnesse wherof we are either drun­ken, or else we are offended with their bitternesse, and so cast from vs our hope. And we say that God leadeth into temptation when he giueth ouer the reprobate whom he hath depriued of his Spirit, How god doth lead into temptation. to become the bondslaues of Sathan: which is a sure testimonie and token of his vengeance.

For thine is the kingdome.

47 Furthermore this is the sound rest of our faith, to wit, that the kingdome is Gods, and the power and the glorie for euer. Amen is added, whereby is expressed the earnestnesse of our desire to obtaine those things which we haue asked of God.

48 We haue what so euer we ought to aske of God taught vs by Christ, Mat. 17.5. whome the Father hath [Page 236] appointed to be our teacher*, Mat. 17.5. and who is his eter­nall wisedome Ies. 11.2. Therefore this prayer is most per­fect, 1 wherto we must adde nothing, or from which 2 3 we must take nothing. For herein is contained that which is acceptable to God: which is necessarie for vs: and which be will giue vs.

We must adde nothinge.49 And yet we are not tyed to the words, or sil­lables, but are taught that no man may aske anie o­ther thing, then that which is summarily contained in this prayer.

50 And although we ought alwayes to sigh & to pray without ceasing lifting vp our minds vnto God yet forasmuch as our weakenesse is such, as that it hath neede to be holpen with manie helps, let euery man appoint him selfe certaine houres for exercise sake, which let him not omit without prayer. And let be farre from vs all superstititious obseruing of time and places.

Perseuerance with certaintie51 If hauing our minds framed to this obediēce, we suffer our selues to be gouerned by the lawes of Gods prouidence, we shall easilie learne to perse­uere in prayer, and with longing desires patiently to waite for the Lord: being also sure that though he appeare not, yet is he alwayes present with vs, and that in his time he will declare, that he hearde our prayers, which in mens sight seemed to be negle­cted.

52 But and if at length after long waytinge our sense do not perceaue what good we haue done by praying, We haue al­wayes that which is expe­dient. Ioh. 5.25. yet our faith shall assure vs, that we haue obtained that which was expedient, seing that the Lord doth so often and so surely promise that he will haue regard of our troubles*, after that they be once layed downe in his bosome. And by this meanes he shal bring to passe that we shall in pouer­tie [Page 237] abundance, and in affliction, consolation.

CHAP. XXI. Of the eternall election whereby God hath appointed some to saluation, and some to destruction.

1 ANd nowe wheras the couenant of life is not preached in like sort among all mē, & wher­as it taketh not like place, either equally, or perpe­tually among those to w [...] it is preached: The depth of Gods iudgement. the depth of the wonderfull iudgement of God doth therein shew it self. For vndoubtedly this diuersitie serueth the free choice of Gods eternall election. Whereas saluation is offred to some: & some are kept frō hea­ring the same: Fruites of pre­destination. by this we haue three most sweete fruits. First that we haue saluation by the mere libe­ralitie 1 of God. Which is a great argument to per­swade vs both to thankesgiuing, & also to humilitie. 2 Secondly we shold straight way perish amidst so ma­ny cōflicts of tēptations, vnless it were surely confir­med vnto vs, that we are in the hand of God. Last of 3 all we see that the bold curiositie of mē must be bri­dled, Curious men lest they enter into a maze, whereof they shall find no ende, and that they may follow the worde without which they shall alwayes go astray.

2 We are come into the way of faith saith Au­gustine*, let vs hold the same stedfastly, Aug. Homil. in Ioh. 35. it will bring vs vnto the kings chamber, wherein all the treasurs of knowledge and wisedome are hid.

3 Obiect. The mention of predestination must be buried as an hard and dangerous matter. The mention of predestina­tion is not to be buried.

An. That is to reproue the Spirit, & to backbite him, who hath reuealed those things in word, which were profitable to be suppressed.

Obiect. It is the glory of God to cōceale a word*.

[Page 238] An. Secretes, saith Moses belong to our God, but he hath reuealed these things to vs and to our chil­dren*. Deut. 29.29

4 Obiect. All this whole disputation is daunge­rous for godly mindes, because it is an enemie to exhortations, it shaketh faith, it troubleth the hart it selfe.

An. Let vs not search out the thinges which the Lord hath left hidden, Thinges to be auoyded. let vs not neglect the things 1 which he hath brought [...]: lest on the one side 2 we be condemned for too much curiositie, on the other for too great vnthankfulnesse. But let vs safe­ly follow the Scripture, which goeth stoupingly as with a motherly pase, Aug. Lib. 5. de. Gen. ad Lit: lest it forsake our weake­nesse*.

5 Obiect. Foreknowledge is the cause of pre­destination.

An. The one is wrongfully made subiect to the other. When we attribute foreknowledge to God, our meaning is that all thinges haue alwayes bene vnder his eyes, What fore knowledge is. Predestination. and in his sight, as present. And we call predestination the eternall decree of God, whereby he determined with him selfe, what he would haue to become of euerie man. For men are not created to like estate: Generall election. but for some eternall life: and for some eternall death, is appointed. Where­by his free election is made manifest, seeing it lieth in his will, what shall be the estate of euery nation. Whereof God shewed a token in the whole issue of Abraham*. Deut. 32.8. & 4.37. &c. Particuler Election.

6 There is also a certaine speciall election, wherein appeareth more plainly the grace of God, seeing that of the same stocke of Abraham God re­iected some, Psal. 78.69 & 47.20. Mat. 1.2. as Ismael, Esau: and at length al­most all the tenne tribes of Israell: he sheweth that [Page 239] he retaineth others among his children, in nouri­shing them in the Church.

7 Quest. Why is not the general electiō of one people alwayes sure and certaine?

An. Because God doeth not straight way geue those the Spirit of regeneration with whom he ma­keth a couenant, by the power of which Spirit they may continue vntill the end in the same couenant. The summe tendeth to this end, that God in his e­ternall and vnchangeable counsell hath appointed, whome he would in time to come take to saluation: and whom againe he would adiudge to destruction. 1 Which counsell as touching the elect is grounded in his free mercie. And as for those which he appoin­teth 2 to damnation, Two testimo­nies of election the entrie of life is shut before them, by his iust, but yet by his incomprehensible iudgement. In the elect is calling, which iustificatiō doth followe (being two testimonies of election) vn­till they come to glorie. But by excluding the repro­bate either from the knowledge of his name, or frō the sanctification of his Spirit, he declareth what maner iudgement is prepared for them.

CHAP. XXII. The confirmation of this doctrine by testi­monies of Scripture.

Obiect. 1 AS God forseeth that euerie mans merits shal be, so he distinguisheth betweene men. Ther­fore whom he knoweth before not to be vnworthie of his grace, them he adopteth to be his children: Of the fore knowledge of merits & looke whose natures he seeth will be bent vnto wic­kednesse, them he giueth ouer vnto the damnation of death.

[Page 240] An. That is filthily to darken election by putting in the veile of foreknowledg. Eph. 1.4. Surely when Paul tea­cheth that we were elect in Christ before the crea­tion of the world, he taketh away all respect of our worthinesse.

2 Obiect. That appertaineth vnto the age wherin the Gospell was first preached.

An. This is so filthie an inuention that it needeth none answer.

2 Tim. 3.9.3 He hath called vs, saith Paule*, with an holie calling, not according to our works, but according to his purpose, and the grace which was giuen vs by Christ, Election is the cause of good workes. before the word began. Therfore he did not foresee vs to be holie, but he hath chosen vs that we might be holie.

Obiect. God repayeth the grace of election to me­rits going before, notwithstanding he graunteth it for those which are to come.

Whence holy­nes cometh. Eph. 1.5. Gen. 48.19. An. Holinesse is deriued from election as from his cause*, and not on the contrarie.

4 Therfore saith the Lord*, Iacob haue I loued but Esau haue I hated. If foreknowledge were of any importance in this difference of the brethren, it shold be out of season to make mention of the time, seing they were not yet borne.

Examples Gen. 58.195 So reiecting Ismaell, he choseth Isaach. Set­ting aside Manasses, he doeth more honour E­phraim*.

The force of the first birth.6 Obiect. We must not determine of the summe of the life to come by these inferiour & small bene­fits: that he which hath bin aduaunced vnto the ho­nor of the first birth, should therfore be reckened to be adopted vnto the inheritance of heauen.

An. The Apostle was not deceiued, neither did abuse the Scriptur: but he saw that God ment to de­clare [Page 241] by an earthly signe the spirituall election of Iacob, which otherwise lay hid in his inaccessible throne. Like as the pledge of the heauenly habita­tion was annexed to the land of Chanaan.

Obiect. God foreseeth all thinges which he doth not.

An. Seing Peter saith in Luke*, Act. 2.21 that Christ was by the determinate counsell and foreknowledge of God appointed to death, he doeth not bring in God as a beholder, but as the authour of salua­tion.

7 Obiect. He reckeneth Iudas among the elect, How Iudas was amonge the elect. whereas he was a deuill.

An. This is referred vnto his Apostolicall office, which though it were an excellent myrrour of the fauour of God, yet it doth not containe in it hope of eternall saluation.

8 Obiect. Ambrose, Origene, Hierome thought that God doth distribute his grace among men, as he foreseeth that euerie man will vse it well.

An And Augustine also was of that mind*, Lib. retract 1. cap. 11. but when he had better profited in the knowledge of the Scripture, he did not onely call it backe as eui­dently false, but did strongly confute it writing a­gainst the Pelagians.

9 Obiect. The foreknowledge of merits is not indeed the cause of predestination on the behalfe of the act of predestinating: but on our behalfe it may after a sort be so called: Thomas fu. 1. sect. Tract. 25 Quest. 13. The goodnes of God the cause of election. namely according to the particular estimation of predestination.

An. On the other side when the Lorde will haue vs behold nothing in election, but meere goodnesse, if anie man desire to see anie more there, it shall be a disordered greedinesse.

[Page 242] Obiect. Glorie is predestinate for the elect after a sort, according to their deserts: because God doth predestinate grace to them whereby they may de­serue glorie.

Predestination is the hand­maid of election. An. Yea predestination vnto grace serueth the election of God, & is as it were her handmaid. For grace is predestinate for them to whom the posses­sion of glorie is long time assigned: because the Lord bringeth his children to iustification from e­lection.

20 Obiect. God should be contrarie to him selfe, if he inuite all men generally to come to him, & do only admit a fewe whom he hath chosen.

An. The generalitie of the promises doeth not take away the difference of speciall grace.

Quest. Howe shall these two be reconciled, that all should be called vnto repentance & faith by out­ward preaching, and yet the Spirit of repentance and faith should not be giuen to all?

Amos. 4.7. &. 8 11. An. He which threatneth that when it rayneth vpon one citie, there shal be drought vpō another*: he which elsewhere denounceth a famine of do­ctrine, doth not bind him selfe with a certaine lawe to call all men alike: Act. 16.6. and he which forbiddeth Paul to preach the word in Asia, and turning him from Bithinia draweth him into Macedonia, doth shewe that he is at libertie to distribute this treasure to whom he will.

Obiect. There is a mutuall consent betwene faith and the word.

An. Namely whersoeuer faith is. But it is no new thing that the word doth fall among thornes, or in stony places*: Mat. 13.4. not only because the more part is in­deed stubburn against God, but bicause all haue not eyes and eares.

[Page 243] Quest. How then shall it agree & hang together, that God doth call those vnto him, who he knoweth will not come.

An. Augustine answereth*, Wilt thou dispute with me? wōder with me & crie out, O depth! August de ver. Apost. Ser. 11. Eph 1.3. Note. Let vs both agree together in feare lest we perish in error. Moreouer if election as Paule witnesseth bee the mother of faith, then faith is not generall, because election is speciall.

11 Furthermore as Iacob is receiued into fauor hauinge as yet deserued nothinge by good workes: So Esau is hated beinge as yet polluted with no wickednes. Wherby it appeareth that the foūdation of predestination is not in good works. And to this end are the reprobate raysed vp that the glorie of God may be made manifest throgh them. The ende of reprobation. Therfore if we cānot allege any reason why God vouchsafeth his of mercie, saue onlie because it pleaseth him that it should be so: neither shall we haue anie thing else in reiecting the other but his will. For as he hath mercie on whom he will, Rom: 9.18, so he hardneth whom he will*.

CHAP. XXIII. A refutation of the slaunders wherewith this doctrine hath alwayes bene wrongfully burdened.

Obiect. 1 THere is indeed in God election, but not re­probation.

An. Election it self should not stand vnlesse it were set against reprobation. Whom God reiecteth. Therfore whom God passeth ouer he reiecteth adopting the rest vnto saluation: Whence cometh that saying of Christ Euerie tree which my father hath not planted, Mat. 15.13. shall be pluckt vp by the rootes.*

[Page 244] Obiect. God doeth not altogether reiect those whom in lenitie he suffereth: but he waiteth to see whether they will repent or no.

An. As if Paule doth attribute patience to God, whereby he waiteth for their conuersion, who he saith are made fit for destruction*. Rom. 9.20.

Obiect. The vessels of wrath are sayd to be pre­pared to destruction, & that God hath prepared the vessels of mercie, because by this meanes Paule as­cribeth to God the praise of saluation, & layeth the blame of perdition vppon those who of their owne accord do bring it vpon them selues*. Rom. 9.21

An. God hardeneth whom he will. Whereupon it followeth that the hidden counsell of God is the cause of hardening.

The cause of hardning.2 Quest. By what right is God angrie with his creatures, which haue not offended him before, in anie thing? For to adiudge to destruction whom he will, is more agreable to the lust of a tyrant, then to the lawfull sentence of a iudge.

The will of God is the rule of iustice. An. It is a point of bold wickednes euen so much as to enquire the causes of Gods will: seing it is the cause of all things which are, and ought worthely to be. Yea it is the only and sole rule of iustice.

3 Quest. Why hath God from the beginning predestinate some vnto death, who seing they were not as yet, could not deserue as yet the iudgement of death?

Men are natu­rallie subiect to death. An. If all those be subiect to the iudgement of death by naturall condition, whom the Lord doeth predestinate vnto death, of what iniquitie of his to­ward them, shall they complaine? seing man is the cause of his owne damnation?

4 Quest. Were they not predestinate before by the ordinance of God vnto that corruption, which [Page 245] is now pretended for the cause of damnation?

An. I confesse indeed that all the children of A­dam are fallen into this miserie of condition, A similitude by the will of God. But O man who art thou that disputest with God? Hath not the potter power to make of the same lump one vessell to honor, and an other to dishonor? Rom. 9 20

Obiect. The iustice of God is not so defended. For it seemeth that there is nothing else sayde in this place, but that God hath such power as can not be hindered, but that he may do whatsoeuer he will.

An. God is righteous and hateth iniquitie. But and if we cannot comprehend his iudgements, Epist. 106. will we therefore be so bold as to disalow them?

5 I say with Augustine, that they are created of God who without doubt he knewe before should go into destructiō, Faithfull igno­rance is better then rash knowledge. Aug. de. verit. Apost Ser. 20 & that was so done because he wold haue it so. But why he wold, it is not for vs to require Because faithful ignorāce is better then rash know­ledge*. Paule rested, because he found wondering*. We learne to speake wel, whē we speake with God Rom. 11.32.

6 Quest. Why should God impute those things for sinne vnto men, the necessitie whereof he hath layd vpon them by his predestination?

An. God, saith Salomon*, Pro. 16.4 hath made all thinges for him selfe, euen the wicked man for the euill day. Therfore euen from their mothers wombe they are borne the children of death, who by their destru­ction glorifie his name.

Obiect. There is no necessitie layd vpon them by the prouidence of God, but they are rather created of God in that estate, because he foresawe their wickednesse which was to come.

An. Life & death are rather actions of Gods wil, then of his foreknowledge, therefore it is in vaine [Page 246] to moue anie question about his foreknowledge, All thinges come to passe by ordinance. where it is certaine that all things come to passe ra­ther by ordinance and commandement.

7 Obiect. This is not extant in plaine wordes that it was decreed by God, that Adam shold perish by his fall.

An. As if the selfe same God, who, as the Scrip­ture doth declare doth whatsoeuer he will, An absurditie. crea­ted the noblest of all his creatures to an vncertaine ende.

The free will of Adam. Obiect. He had free will, to shape his owne for­tune: and God appointed nothing, but to handle him as he deserued.

An. Where shall that omnipotencie of God be then, whereby he gouerneth all things according to his secret counsell, which doth not depend vpon a­nie other?

The distinction of sufferance & will.8 Obiect. The wicked perish, God suffering, & not willing their destruction.

An But why should he suffer it saue only because he will haue it so? I say with Augustine*, that the wil of God is the necessitie of things: & that that must needs come to passe which he shall will: like as those things shall truly come to passe which he hath fore­seene. The cause of euill is in man, because those things which God made were verie good Lib. 6. de gen ad litteram. cap 15..

9 For though man was created by the eternall prouidence of God, to that calamitie whereto he is subiect, Gen. 1 31. The matter of euill is of man yet he tooke the matter thereof of himselfe, and not of God, because he is so lost by none other meanes saue onely because he is degenerate from the pure creation of God, vnto corrupt wickednes.

Acceptinge of persons10 Obiect. There should be then accepting of persons with God, which the Scripture doth euery where denie: therefore either the Scripture is con­trarie [Page 247] to it selfe, or else there is respect of merites in the election of God.

An. In that God chuseth one man & refuseth an other, that doth not come frō the respect of mā, but frō his mercy alone, for which it ought to be free to vtter & shew it selfe when and so often as he will.

11 Obiect. If God find all men guiltie let him pu­nish all alike: if guiltlesse, let him withold the rigor of his iudgement from all.

An. All are guiltie: but the mercie of God relee­ueth and succoureth certaine.

Obiect. Let it succour all.

An. It is meet that by punishing he likewise shew him selfe to be a iust iudge. Note. Grace geueth without merit. In giuing to some that which they do not deserue, he declareth his free grace: in not giuing it to all, he declareth what all deserue.

12 Obiect. By this meanes all desire of well do­ing falleth flat to the ground. Predestination doth not take away the desire of well doinge. For if God haue de­creed saluation, he will bring vs vnto it in his time: if he haue appointed death, we shold in vaine striue against it.

An. But Paule saith, that we are chosen to this end, that we may leade an holy & vnblameable life*. Eph. 1.4. If holinesse of life be the end of election, it ought ra­ther to awake vs to thinke thereupon ioyfully, then to serue to be a cloake for sluggishnesse.

13 Obiect. Such doctrine ouerthroweth all ex­hortations to liue godlily.

An. Paule was an open and loude proclaimer of election*: 1 Th. 4.7. Eph. 2.10. was be therefore cold in admonishing & exhorting? Christ commandeth to beleeue in him: and yet he saith, No man can come vnto me, but he to whom it shall be geuen of my Father*. Ioh. 6.61. Therfore we must preach godlinesse, that God may be wor-aright, [Page 248] aright, and likewise predestination, that he which hath eares to heare of the grace of God may glorie in God and not in himselfe.

A Caution14 Notwithstāding let offence be auoyded wise­ly, so much as may be. For it is necessarie that those things which are spoken truely, be also spoken ap­pertinentlie.

CHAP. XXIIII. That election is confirmed by the calling of God, & that the reprobate do bring vpon them selues the iust iudgement whereto they are appointed.

The profe of Election1 ANd God by his calling doeth make election manifest. The order of election For whom he knewe before, them also he hath ordained before, whom he hath ordai­ned; .2. 3. 4. them also he called: whom he called them he iustified, that he may in time to come glorifie thē*. Such calling is made partly by the preaching of the word of God, Rom. 8.26. partly by the power of the Spirit, who is called the seale and earnest of the inheritance to come*.

Ih. 15. Eph. 1.11 Quest. Why doth he not teach all men, that they may come to Christ?

An. Whome he teacheth them he teacheth in mercie: whom he doth not teach, he doth not teach in iudgement, Rom. 9.13 Calling is free. because he hath mercie on whom he will, and hardeneth whom he will*. For his calling is free.

2 And we haue and see in the Prophet, to whom he offereth his word*: I am founde of those which sought me not: I haue plainely appeared to those, which did not aske me.

3 Obiect. God giueth vs his Spirit that we may beleeue.

[Page 249] An. Wee doe not so make man Gods fellowe la­bourer.

Obiect. We must hang election vpon faith, for it is doubtfull and vneffectuall, vntill it bee confirmed by faith.

An. Election doth not depende vppon faith, Whence saith cometh. but faith, which we receiue when we be inlightened by preaching, and the brightnes of the holie ghost ma­keth vs not to doubt of our election.

4 Thereby it commeth to passe that we remaine stable against the greeuous and dangerous tempta­tions wherewith Satan striketh the faithfull, Whence our stabilitie cometh. whiles that disquieting them with doubting of their electi­on, he doth also prouoke them to a wicked desire to seeke the same out of the way.

5 Therfore if we seek to be sure of our election, Mat. 3.17. we must turne our eies vnto Christ, in whom alone the soul of the father resteth, and not in our selues*.

6 There is also another stay of our election to e­stablish our confidence, which wee ioyne with our calling. For whom Christ receiueth into the bosom of his church, after he hath illuminate them, them he receiueth into his tuition and custodie: & whom he receiueth, being commi [...]ted to him of his father, Ioh. 6.37.39. &. 17.6.12. them he keepeth vnto eternall life*.

Quest. Howe should calling assure vs of our ele­ction, seeing manie are called, and fewe chosen 1 Cor. 10.12.. Mat 22.14. Also let him that standeth well, take heede that hee fall not*.

An. Christ hath deliuered vs frō that care, say­ing, I know my sheepe, and I giue them eternall life, neither shall they perish for euer, Ioh. 10.27. neither shall anie man take them out of mine hands*.

7 Obiect. But those which seemed to be Christs doe oftentimes fall away: and where Christ affir­meth [Page 250] that none of all those hath perished which were giuen him of his father*, hee excepteth the sonne of perdition. Ioh. 17.12.

An. Such did not sticke to Christ with that affi­ance of heart, wherby the certaintie of our election is confirmed vnto vs. They went out from among vs saith Iohn, but they were not of vs. For if they had been of vs, they would haue tarried with vs*.

1 Cor. 10.12. Obiect. Let him that standeth well, take heede least he fall*.

Effects of secu­ritie. An. Paul disswadeth from the carelesse and disso­lute securitie of the flesh, which bringeth with it ar­rogancie, extinguisheth humilitie, and bringeth for­getfulnesse of grace receiued.

Callinge is double.8 But there is a double kinde of calling, vniuer­sall, whereby God through the outward preaching 1 of the worde, biddeth all men come to him, as well good as euill. Vniuersall. And there is also an other special cal­ling, Speciall. 2 whereof for the most part hee vouchsafeth the faithfull onlie, when as hee bringeth to passe by the inward illumination of the spirite, that the worde preached doth take roote and settle in their hearts: and yet he doth sometimes make those also parta­kers thereof, whom hee doth illuminate onlie for a season: then afterward he forsaketh them for their vnthankefulnesse, and striketh them with greater blindnesse.

9 That is the reason for which Christ saith, that none is perished but the lost childe*. Ioh. 17.12.

Obiect. The Lord saith that hee had chosen him with the Apostles*. Ioh. 6.70.

An. That is onelie referred vnto his ministe­rie. Hom. 38. Gregories error.

Obiect. Gregorie saith that we are certaine one­lie of our calling, and vncertaine of our election.

[Page 251] An. He was deceiued, because he hanged electi­on vpon the merites of works.

10 Furthermore, The diuerse callinge of the faithfull. the elect are neither forthwith so soone as they are borne, neither all at one time, gathered into the sheepfold of Christ by calling, but as it seemeth good to God to distribute his grace vnto them. And before that time they wander in the common wildernesse, neither do they any whit dif­fer from other men, saue onlie that they are defen­ded by the singular mercie of God, that they runne not headlong into vtter destruction.

Obiect. Paul in the time of his Pharizaisme liued vnreproueable*. Ph. 3.5.

An. I graunt: but he was not therefore more ac­ceptable to God, then Aristides, Socrates, the Cu­rij, &c. whose integritie is commended.

Obiect. Cornelius his almes and praiers were ac­cepted of God*. Act. 10.2.

An. It appeareth that he was then alreadie illu­minate and regenerate, How Cornelius his almes and prayers were acceptable. Eph. 2.12. so that he did want nothing besides the euident reuelation of the Gospell. Yee were saith Paul once darknes, but now light in the Lord: walke as the children of light 1 Pet. 4.3.

11 What manner seede of election was there in those which wallowed in vnspeakable wickednes*? Ioh. 2.1. What bud of righteousnes in Rahab the harlot be­fore faith*, in Manasses*, in the Theefe*? 2 Kin. 21.16 Luk. 23.42.

12 Therefore as God finisheth the saluation to­ward his elect, whereto he had appointed them in his eternall counsell, through the force of his cal­ling: so he hath his iudgemēts against the reprobate, whereby he executeth his counsell concerning thē. 1 For somtimes he depriueth them of power to heare 2 his word: sometimes he doth make them more blind by the preaching thereof. Of the former we haue an [Page 252] example in the nations, from which God hyd the wholesome light of his wholesome doctrine about foure thousand yeeres before the cōming of Christ.

An example of wante of the worde. Ob. They were not made partakers of so great a benefite, because they were not worthie.

An. Their posteritie was neuer a whit more wor­thy, Mal. 4.1. which thing besides experiēce the prophet doth plentifullie witnesse*, who reprouing incredulitie, mixed with grosse blasphemies, doeth notwith­standing auouche that there shoulde a Redeemer come.

Quest. Why is it rather giuen to the posteritie then to their fathers?

An. He may torment himselfe in vaine, who see­keth 2 a cause heere higher then the vnsearchable counsell of God. Examples of blindnes. Of the other member wee haue ex­amples daily, & also there be manie extant in scrip­ture: There is a sermon made before an hundred, twentie embrace it, the rest make small account of it, or els laugh at it, or loath it.

Ob. Such diuersitie proceedeth frō their malice.

An. The nature of the other should be possessed with like malice, Cor. 4.7. vnlesse God did refourme it by his goodnesse.

13 Quest. Why doth he giue grace to the one and omit the other?

Act. 33.48. An. Luke sheweth a cause of those which imbrace the worde: because they are ordeined to life*: wee haue an example in Lidia the purple seller*. What shall we then think of the other, saue only that they are vesselles of wrath vnto dishonour? Act. 16.14 Such was Pharao Exod. 4.21., suche were the Iewes in Christe his time Ioh. 12.39..

14 Quest. But why doe these continue obstinate when the other are framed to obedience?

[Page 253] An. Because as Paul answereth, the Lord raised them vp from the beginning, Rom 9.7. that he might shew his name in all the earth*.

15 Obiect. God will not the death of a sinner, but that he may be conuerted and liue*. Ezech. 34.12.

An. If he will, who shall let him? but hee will put the penitent in hope of pardon: because he is rea­die to pardon, so soone as a sinner shall bee conuer­ted. Therefore he will not his death, because he wil­leth repentance.

Obiect. God will haue all to be saued. 1 Tim. 2.4.

An. That is, he hath shut the way to saluation a­gainst none order of men.

Obiect. God will haue mercy vpon all.

An. I will haue mercie on whom I will haue mer­cie: and I will shewe mercie to whom I will shewe mercie*. Exod. 33.19.

Obiect. God receiueth all to repentance, neither will he haue anie to perish. 2 Pet. 3.9.

An. But conuersion is in the hand of God. He gi­ueth a fleshie heart but to a few*. Ezech. 36.26

Obiect. Turne you vnto me, and I will be turned vnto you*. Zach. 1.3.

An. No man commeth vnto God, vnlesse he be preuented of him. Wherupon Ieremie saith*, Ier. 31.18 Turn mee O Lorde, and I shall be turned: for so soone as thou turnedst me I repented.

16 Obiect. If the case so stande the promises of the Gospel shall carrie but small credite, which a­uouch that God willeth that which is contrarie to his decree, which cannot be broken.

An. The generall promises of saluation, The vniuersal promise of saluation. doe no­thing disagree with the predestination of the repro­bate. And they are made effectuall to vs, when wee receiue them by faith: on the other side when [Page 254] faith is made void, the promise is therewithall abo­lished.

Quest. But why doth he name all?

1 An. That the consciences of the godlie may the more safelie rest, when they vnderstande that there is no difference of sinnes, so faith bee present: and that the wicked may not obiect that they want a for­tresse, 2 whither they may repaire from the slauerie of sinne, when as through their vnthankfulnes they refuse it when it is offered.

Obiect. There is nothing more disagreeing with the nature of God, The double will of god. then that there should be in him a double will.

An. Though the will of God bee manifolde as concerning our sense & vnderstanding, yet hee wil­leth not sometimes this, sometimes that in him­self: but according to his wisedome which is diuers­lie manifold, Eph. 3.10. as Paul calleth it*, doth make our sen­ses amazed, vntil it shalbe graunted vs to know, that he will that wonderfullie which now seemeth con­trarie to his will.

Obiect. Seeing God is a father, it is an vniust thing that hee shoulde cast off anie, saue him who through his owne fault hath deserued this before.

An. As if Gods liberalitie did not reache euen vnto swine and dogs: who bringeth foorth the sunne vpon the good and the euill, Mat. 3.45. Mat. 25.34. yet the inheritaunce is laid vp but for a few, to whom it shall be said, Come yee hlessed, &c.

Obiect. God hateth nothing of that which hee hath made.

An. God hateth the reprobate: because being de­stitute of his spirite, they can bring foorth nothing but cause of curse. Why the repro­bate are hated.

Obiect. There is no difference between the Iew [Page 255] and the Gentile*, therefore the grace of God is set before all indifferently.

An. God calleth aswell of the Iewes as of the Gentiles according to his good pleasure, so that he is bound to none.

Obiect. God hath shut vp all thinges vnder sinne, Rom. 11.22 that he may haue mercie vpon all*.

An. Namelie, because he will haue the saluati­on of all those which are saued to be ascribed vnto his mercie: although this benefite be not common to all. Let vs crie out at such depth, O man, who art thou that disputest with God*. For Augustine doth trulie affirme that they deal peruerslie, Rom. 9.20 which mea­sure Gods righteousnesse by the measure of mans righteousnesse.

CHAP. XXV. Of the resurrection.

1 ALTHOVGH Christ hauing ouercome death hath giuen vnto vs the light of life, beeing now not strangers but of the houshold of God, 2 Tim. 1.10 that we may want nothing vnto perfect felicitie: yet let it not be as yet troublesome to vs to be exercised in an harde warfare: because wee hope for those thinges which do not appeare*. Rom. 8 18 Hence we haue need of pa­tience, least being wearie we either turne our backs, or forsake our standing. Wherefore he hath sound­lie profited in the Gospell, The patience of the faithfull. Meditation of the resurrection. Cristian feli­citie. Phil. 3.20. who is acquainted with a continuall meditation of the blessed resurrection.

2 For seeing that it is our onlie & perfect felicitie to be ioined with our God, we must lift vp our minds vnto the resurrection*. For our conuersation is in heauen, from whence we also looke for a Sauiour Heb. 10.12, to our redemption*.

[Page 256]3 The verie weight of the thing it selfe will shar­pen our desire. Neither doth Paul without cause af­firme, Cor. 15.14. that vnlesse the dead rise againe, all the whole Gospell is vaine and deceitfull*: because our estate shoulde be more miserable, then the estate of other liuing creatures, Rom. 8, 39. seeing we are euery houre as sheep appointed to bee slaine*. And therefore all the au­thoritie of the Gospell shoulde fall to grounde, which both our adoption, and the effect of our sal­uatiō doth cōprehend. Helpes Furthermore that our faith 1 2 may ouercome all lets, the scripture ministreth vnto vs two helps: Phil. 3.21. 1 The liklie­hoode of christ 2 Cor. 4.10 the one is in the similitude of Christ*: the other in the omnipotencie of God*. For Christ is the first fruites of the resurrection:: then they that are Christs, euerie one in his owne order. 1 Cor. 15.22 2 The power of God.

4 Paul saith breiflie concerninge the power of God that he may make saith he, our vile bodies like to his glorious body accordinge to the working of his power, whereby he is able to subdue all things to his self.

Ph. 3.20.Therfore let vs with Paul triumph amidst the fight, because he is able who hath promised vs the lyfe to come, Comfort. to keepe that which is committed to him: & so let vs reioice that the crown of righteous­nes is laid vp for vs, 2 Cor. 4.8 which the iust iudge shall geue vs*.

Beastlie blockishnes. Mat. 12.18. Luk. 20.27.5 But this brutish blockishnes hath reigned during all ages, which the Sadducees did openlie professe, that there is no resurrection: yea that the soules are mortall*. Wherof as of an opinion generallie recei­ued Salomon speaketh when he saith that a liuing dog is better then a lion that is dead, Eccle. 9.4.* and in an o­ther place, Who knoweth whether mans soule goeth vpward & the soule of a beast discend downeward. Eclec. 3. [...].21* But the whole Scripture doth crye that there shall [Page 257] be none ende neither of the blessednes of the elect, neither of the punishment of the reprobate.

Obiect. The kingdome of Christ endureth but a thousand yeeres*. Chiliasts. Apoc. 20.4

An. This is a childish surmize: for he speaketh not in that place of the eternall blessednesse of the churche, but of diuers troubles which were prepa­red for the Church when she was as yet vpon the earth.

Obiect. It were too great crueltie in God, if the wicked should be punished eternallie.

An. God is not iniurious, if he depriue them of his kingdome, who made them selues vnworthie thereof through their vnthankfulnesse.

Obiect. But their sinnes last but for a time. Why the pu­nishment of sinne is eternal

An. But the maiestie of God which they haue offended by sinning is eternall. Therefore it is for iust causes that the remembrance of their iniquitie doth not perish.

Obiect. Then their punishment shall bee greater then their offence.

An. It is vntollerable blasphemie, when as the maiestie of God is so lightlie esteemed, when as there is no greater account made of the contempt thereof, then of the destruction of one soule. The soule doth not die

6 Obiect. The whole man shall die: therefore the soules shall rise againe with the bodies.

An. This is a beastlie error to make a vanishing blast of the spirite created according to the image of God, and to bring to nothing the temple of the holie ghost: finallie to robbe that part of vs where­in the Godhead shineth most, of this gift, so that the state of the bodie shoulde bee better then the state of the soule.

Quest. What midle state of the soules is there?

[Page 258] An. It is neither lawful nor expedient to enquire curiously. Luk. 23.43. Act. 7.59. Mat. 5 8. Ioh. 12.32 It was said to the theef, this day thou shalt be with me in Paradise*. Let vs cōmend our soules to Christ, as did Stephen*. The soules of the repro­bate suffer such torments as they haue deserued*.

Quest. Where shall they be?

Abrahames bosome. An. There is not that demension of the soule which is of the body. The gathering together of the holy spirits is called Abrahams bosome: it is enough. Iude assigneth the same lot and portion to the re­probate which he allotteth to the diuels*. Iud. 6

Manicheus.7 Obiect. The immortall soules shall be cloathed with new bodies. For it is not likely, that flesh which is vncleane shall rise againe.

An. As if there were none vncleannesse of the soules: neither could that be purged by God, which is infected & defiled with the blot of sin. Euery one saith Paul, 2 Cor. 6.10. Death accidentall. shal receiue by his body, whether good or euil. And this doth plaine reason tel vs. For if death which hath his beginning frō the fal of man, be acci­dentall the restoring which Christ brought apper­taineth to the same body, which began to bee mor­tall. Moreouer if we must haue new bodies giuen vs where is the likelihood of the head and members?

8 Therfore the spirit of God doth euerie where in the scripture exhort vs to hope for the resurre­ction of our flesh*. Gen. 13.4. Baptisme. Coll. 2.12. And baptisme is vnto vs a seale of the resurrection to come*. To the same end ten­deth the word Sleeping, which gaue also the name to church yards. Therfore we shall rise againe in the same flesh which we beare, as touching the substāce but the qualitie shalbe changed, and the estate shall be farre more excellent: for the corruptible bodie shall put on incorruption*. Also we must note a dif­ference betweene those which died long agoe, and [Page 259] those whom that day shal finde liuing & remaining. For, as Paul witnesseth*, we shall not all sleepe, 1 Cor. 15.29. but we shall be all changed. Neither shall those which then are aliue preuent the dead, 1 Cor. 15.51. but rather they shall rise againe first, which haue slept in Christ*.

Obiect. It is appointed for all mortall men once to die*. Thes. 4.15. Heb. 9.27,

An. Where the state of nature is changed it is a kinde of death.

9 Quest. By what right is the resurrection com­mon to the wicked and to those which are accursed of God, which is a singular benefice of Christ? The resurrection of the wicked.

An. Those thinges which are proper to Christ & his members flowe ouer vnto the wicked also, not that they may lawfullie possesse them, but that they may be made more inexcuseable: Mat. 5.48: A similitude So the Sun riseth vpon the good and the bad*.

Obiect. The resurrection is not fitly compared to fraile benefites.

An. So soone as the Diuels were estranged from God the fountaine of life, they deserued destructi­on, whereby they shoulde be vtterlie abolished: yet through the wonderfull counsell of God there was found a midle estate, that with out life they shoulde liue in death. It ought to seeme more absurd, To liue in death. if the resurrection be accidental to the wicked, which dra­weth them before the iudgement seate of Christ a­gainst their will, whom now they refuse to heare as their teacher.

10 And because the prophesie of death swal­lowed vp in victorie*, shall then bee fulfilled, The resurrectiō is accidentall to the wicked Ose. 13.14 Eternall felici­ty 1. Ioh. 3.2. let vs alwaies remember eternall felicitie the end of the resurrection. We know that we are the children of God*, but it hath not yet appeared: but when wee shall be like to him, wee shall see him euen as he is. [Page 260] Furthermore as God distributing his giftes to his Saints in this world, The glorie of the Saintes vnequall. Thesa. 2.19 doth vnequallie cast his beams vpon them, so the maner of their glorie shall be vn­equall in the heauens, where God shall crowne his gifts*.

11 Quest. What distance shall there be between the Prophets and Apostles, betweene the married and virgins, &c.

A Curious question. An. This is a curious question, and without the bounds of scripture,

Quest. To what end serueth the repairing of the world, seeing the children of God shal want nothing but shall be as angels*? Mat. 22.30.

An. In the verie beholding and sight of God there shall be so great pleasantnesse, that this felici­tie shall farre exceede all helps wherewith wee now are helped*. 1 Cor. 13.12.

12 Furthermore, because no discription can match the greatnesse of Gods vengeance against the reprobate, The torments of the wicked. Mat. 8.12 &. 22 13. &. 3.1.12 Mar. 9.43. Ies. 66.24. &. 30.33. their torments and vexations are fi­gured to vs by bodilie thinges, namely by darknesse, weeping, gnashing of teeth, vnquenchable fire, the worme gnawing the heart without end. Wherby as we ought to be holpen to conceiue after a sort the state of the wretched, so we ought principally to fa­sten our cogitatiō in that what a miserable thing it is to be estraunged frō all fellowship with God, and not so onlie, but to feele the maiestie of God so set against thee, that thou canst no way escape but thou shalt be vrged and pressed by it.

THE FOVRTH BOOKE OF CHRISTIAN IN­STITVTION.

Of the outward meanes or helpes whereby God allureth vs to the fellowship of Christ, and retaineth vs in it.

CHAP. I. Of the true Churche with which wee ought to keepe vnitie.

1 WE haue taught that Christe is made ours by the faith of the go­spel. But because our rudenes is great, faith needeth outwarde helpes wherby it may both be in­gendered in vs, and also increa­sed. Therfore he hath appointed Pastours and Do­ctours* to teach vs with mouth, Eph. 4.21. and confirme vs by the administration of the sacraments. Wherefore order of teaching doth require, that we intreat now of the church, to which God hath committed this treasure, and also of the gouernment, orders, and power therof: also of the sacraments, and last of all, The diuision of the booke of politike order.

[Page 262] What it is to beleue the church.2 In the Creede where wee professe that wee beleeue the Church, that is referred not only vnto the visible Church whereof we now speake, but also vnto the inuisible. We beleeue, because oftentimes 1 there is no difference between the children of god and profane men: Againe, it doth somtimes not ap­peare 2 in the eies of men, but as wheat comes are hid vnder an heape of chaffe, so is it onlie knowen to God alone. [...] Kin. 19.16. That hapned in the time of Elias*. But we do not say, In the church as in God, because our confidence resteth in him, which should not so agree to the church. It is called catholike or vniuer­sall, because as there is but one head, The Catholike Church. Christe, so also there is but one bodie, whereof there be many mē ­bers, liuing together by one faith, hope, loue, and through one spirite of God.

Vnder the Catholike Church the visible is com­prehended.3 Vnder the catholike and vniuersall churche we comprehend the visible church. The communi­on of saints is added better to expresse the qualitie of y e church, as if it were said, that they are gathered togeather vnto the fellowship of Christ vppon this condition, Act. 4.32. Eph. 4.4. that they may mutuallie impart whatso­euer benefites God bestoweth vppon them*. From thence we haue manie fruites. For vpon this condi­tion we beleeue the church, that we may be assured­lie perswaded that we are members thereof. Saluation is sure because election is sure So long as our saluation hath such a stay, it shall neuer fall down: For it standeth with Gods election & eternal prouidence. Secondly it is ioyned with the firmenes and certaintie of Christ who is neuer pluckt from the members of his bodie. Moreouer we know that the truth shall neuer faile vs. Psal. 46.6 Ioel. 2.32. Abd. 17. Finallie the promises appertaine vnto vs For there shall bee saluation in Sion*. Also there is great argument of consolation in the verie imparting of good thinges: For wee [Page 263] knowe that all that appertaineth vnto vs, Consolation drawen from the cōmunica­ting of ecclesi­asticall goodes whatso­euer the Lorde bestoweth vppon his members and ours.

4 But because we are now purposed to intreat of the visible church, let vs learne euen by this one ti­tle of mother, how necessarie the knowledge therof is, seeing there is none entrance into life, A similitude. vnlesse she conceiue vs in her wombe, vnlesse she bring vs forth vnlesse she nourish vs with her breasts. That done, vnlesse she defend vs vnder her custodie & gouern­ment, vntill hauing put of this mortall flesh, Mat. 22.30. Iesa 37.32 Ioel. 2.32. wee be like to angels*. Moreouer there is no saluation to be hoped for without her bosome*.

5 And to the ende wee may be nourished, and kept in the Church, God hath giuen vs pastours*, Pastours Eph. 4.11. Assemblies. to whom is committed the preaching of the heauē ­lie doctrine. For this purpose woulde he haue onlie assemblies to be kept, that doctrine might nourishe the consent of faith.

Obiect. The beholding of a mortall man doth de­base the word of God. A similitude.

An. An vnestimable treasure must not therfore be cast away, because it is brought vnto vs in earthlie 1 vessels. For by this meanes our obedience is tried, & 2 our infirmitie is prouided.

6 Obiect. That is falslie translated to mortall man, which is proper to the spirit.

An. God who is the authour of preaching, ioy­ning his spirit with it, promiseth fruite therof*: Mal. 4.6. Ioh. 15.16. or a­gaine when he seperateth himselfe from outwarde helpes, he challendgeth to him selfe alone, as well the beginninges of faith, as the whole course ther­of 1 Cor. 3.7. 1. Cor. 15.10..

7 Furthermore in the visible Churche there be manie hypocrites intermingled, who haue nothing [Page 264] of Christ besides the onlie title, who are suffered for a time, 1 Cor. 3.7. 1 Cor. 15.10. Why the wicked are suffered in the Church either because they cannot lawfully be con­uict by iust iudgement, or els because there is not alwaies suche sharpe discipline vsed as ought to be.

8 Therefore the Lord hath set it out vnto vs by 1 2 certaine markes, so farre as was expedient for vs to know it.

9 Namelie by the ministerie of the worde, & the 1 2 administration of the sacraments.

The markes of the true Church.10 For wheresoeuer the preaching of the gospel is reuerentlie heard, and the sacraments are not neglected, there appeareth neither deceitful, ne yet a doubtfull face of the church: whose authoritie no man may despice, nor yet refuse her admonitions: for it is the piller and strong stay of truth, and the house of God*: 1 Tim. 3.15. therfore to depart from the church is to denie God and Christ.

Satan attempteth to tak away the markes of the Church.11 Wherfore let vs keep diligentlie these marks imprinted in our minds. For there is nothing which Sathan doth more goe about, thē to take away the one of these or els both: sometimes, that hauing a­bolished these markes, hee may take away the true distinction of the church: sometimes that hauing 1 brought in contempt thereof, hee may carrie 2 vs away from the Churche by manifest falling a­way.

12 But although there creepe in somtimes some fault either in the administration of doctrine, or of the sacraments, yet it may not estrange vs from the communion thereof. For all points of true doctrine haue not one forme. In the meane season, if we en­deuour to amend that which misliketh vs, wee doe that, according to our duetie.

13 And our sufferance must go far farther in to­lerating [Page 265] the imperfection of life. For it is an easie matter to slip here.

Obiect. The Church is not there where there is not perfect purenesse of life. Putitanes. Donatists. Anabaptists Eph 5.26 Because the Church must be holie*.

An. Christ taught by manie parables, that the Church will be mixed of good & euill vntill the day of iudgement*. Mar 13.47. & 3.12.

14 Obiect. It is an vntollerable thing that the plague of vices, doth so raigne euerie where.

An. I graunt: & yet Paule confesseth the church of the Corinthians to be the fellowship of Christ & the Sainctes, though a filthie blot had besmeared almost all the whole bodie, not onely in corruption of manners, but also of doctrine *. 1 Cor. 1.11. &. 3.3. &. 5.1. &. 6.7 &. 9. &. 15.12. And among the Galathians the Apostle founde Churches which were forsakers of the Gospell Gal. 1.6..

15 Obiect. If it be not lawfull as Paul witnesseth 1 Cor. 5.2, to eate common bread with wicked men, much lesse shall it be lawfull to eate the Lords bread.

An. It is surely a great reproche and shame, if dogges and swine haue a place among the children of God. Swyne and dogges are not to be admitted And much more if the sacred bodie of Christ be made common to them. Let the Pastors be circumspect in that poynt. But it is one thing to auoyde the companie of the wicked, and an o­ther thinge to forsake the fellowship of the Church through hatred of euill men. But Paule doeth exhort them which come to the Lordes Table, that euerie man examine him selfe, not another, or the whole Church. He which eateth vnwor­thelie, eateth damnation to him selfe, 1 Cor 11.28.29 and not to o­thers*.

16 And although this temptation do sometimes assault euen good men, through rash zeale of righ­teousnesse: [Page 266] yet we shall finde this, Tentation through rash zeale of righ­teousnes. that too much churlishnesse springeth rather from pride and hau­tinesse, then from meere holinesse, and the true de­sire 1 thereof. Notwithstanding if any be moued with this temptation, let them thinke with them selues, that in a great multitude there be manie holy in the 2 sight of God, whō they see not: that of those which seeme diseased there be manie which being awaked with the feare of God, do desire to attaine to grea­ter 3 integritie: and that they must not geue iudge­ment 4 vpon a man for one fact: moreouer that there is greater force both in the ministerie of the word, and also in the participation of holy mysteries, then that all that force can vanish away through the de­fault of certaine wicked men: First of all that in iudging the Church, the iudgement of God is of 5 greater force, then the iudgement of men.

17 Obiect. Christ hath cleansed his Church tho­rough the washing of water, in the word of life, that he might make it to him selfe a glorious bride, not hauing spot or wrinkle &c*. Eph. 5.25.

An. The Lord worketh dayly in publishing her wrinkles, and in wiping away her blots. Wherupon it followeth that her holinesse is not yet perfect.

18 There was great corruption in the Church of Israell*, Is. 1.10. and yet for all that the Prophets did not therefore erect to them selues newe churches, or build newe altars.

19 What maner age was that of Christ and the Apostles? And yet the desperat impietie of the Pha­risees could not be letted, neither yet that dissolute kind of life which raigned euerie where at that time but they would be partakers of the same sacrifices with the people, and would come together with the rest into one temple vnto the publike exercises of [Page 267] religion. The church must not be for­saken Therefore let both these continue firme & certaine: that they are not to be excused who for­sake the Church: Secondly that the faultes of men 1 do not hinder but that we may rightly professe our 2 faith there: because the godly conscience is not hurt euen with the vnworthinesse of the Pastor: neither are the Sacramentes lesse wholesome for an holie man, because they are handled of vncleane men.

20 Obiect. When the Pastors exhort the people to go forward, and to flie to pardon, they leade thē away from perfection.

An It is a deuellish deuise, to infect our mindes with confidence of perfection, Confidence of perfection is vaine. whiles we are yet in the course. And therfore in the Creed remission of sinnes is annexed: and we are entred into the so­cietie of the Church by the signe of washing.

21 Neither doth the Lord onely once receiue vs into the Church by remission of sinnes, Remission of sinnes. but also he keepeth vs in it by the same.

22 To make vs partakers of this good thing the keyes of the Church are committed and giuen, Why the keys wer geuin to the Church. not onely that they might be loosed from their sinnes, which should be conuerted from vngodlinesse, vnto the faith of Christ, but rather, that the Pastours might continually execute this office among the faithfull. Therefore we must marke three things in this place. First, that how great soeuer the holines 1 of the Sainctes be here, yet can they not stande be­fore 2 God without remission of sinnes. Secondly that no man can enioy this benefite of the Church, vn­lesse he continue in the fellowship thereof. Thirdly 3 that it is distributed by the ministers of the Church, either by preaching the Gospell, or administringe the Sacraments.

23 Obiect. The people of God is regenerate by [Page 268] Baptisme vnto a pure and angelicall life. Anabaptists Nouatianes. But if anie man sinne after Baptisme, there is no longer anie hope of pardon.

An. By the commaundement of the Lorde the Sainctes do dayly say, Mat. 6.17 Mat. 18.22 Forgiue vs our trespasses*, and he promiseth pardon. Whome will he haue vs to pardon seauentie times seauen times*, not our bretheren? God pardoneth not once or twise, but so often as a sinner sigheth and groneth vnto him.

The infirmitie of the Saintes Gen. 36.18 Ih. 2824 The Patriarkes were circumcised, and dili­gently taught righteousnesse: and yet they conspi­red to put their brother to death*. Simeon & Leui did rage cruelly against the Sichemites*. What shal we say of Ruben, Iuda, Dauid and manie other: be­ing regenerate they fell filthily: and yet they obtai­ned pardon.

25 What offence is greater then rebellion? For it is called a diuorcement betweene God and his Church: Rebellion a great offence but this is ouercome by the goodnesse of God*, Returne vnto me saith the Lorde, and I will receaue thee, Ier. 3.1.12 Returne thou turne away, & I will not turne away my face from thee. Neither was it in vaine, that he ordained in the Lawe, dailie sacrifices for sinnes.

26 Is this benefite taken away from the faithfull by the comming of Christ, that they dare not pray for forgiuenesse of sinnes? He should haue come to the destruction, and not to the saluation of his. Peter denyed Christ, and that not without cur­singe*, Mat. 26.35. Gal. 1.6. &. 3.1 &. 4.9 and yet hee is not excluded from par­don.

27 The falling away of the Galathians was no smal sinne*. 1 Cor. 12.21. The Corinthians did swarme with more and no lighter offences*. And yet neither of them [Page 269] is excluded from the mercie of God.

28 Obiect. Euerie fault is not an vnpardonable sinne, but the voluntarie transgressinge of the Lawe.

An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull*? Leuit. 4. Who can excuse Dauid by ignorance? Did the Patriarkes thinke the murthe­ring of their brother a lawfull thing?

29 Obiect. The sinnes which are forgiuen the faithfull dayly are light faults, The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh: but solemne repen­tance for more hainous offences, ought no more to be repeated then Baptisme.

An. Whereas the men of olde did so hardly par­don those who had committed anie thing worthy to be punished by the Church, they did it not for this cause, because they thought that the Lord would hardly pardon it: but they meant by this sharpnesse to terrifie others that they might not runne head­long into wickednesse: for which they should be e­stranged from the fellowship of the Church.

CHAP. II. A comparison of the false Church with the true.

1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Pro­phets*, Eph. 2.10. hath the ministerie of the word and Sacra­ments as proper to it, if you take away doctrine, how shall the building any longer stand? It is the stay of truth*. 1 Tim. 3.15. The Church is the grounde work of truth. Therfore there is no Church where lying & falshood raigne.

2 Seing the case so standeth in Papisme, we may perceaue what Church remaineth there. In steed of [Page 270] the ministerie of the worde there raigneth there a 1 peruerse gouernment made of lies, which partly ex­tinguisheth the pure light, and partly choketh it: in place of the Lords Supper is come most filthy sacri­ledge: 2 the worship of God is disfigured with a di­uerse heape of superstitions: What the masse is all doctrine is buried and banished: publike assemblies are schooles of i­dolatrie and impietie.

Obiect. The Church of Rome being founded by the Apostles, consecrated by the bloud of the mar­tyrs, There is no succession without Christ hath bene preserued by continuall succession of Bishops: therfore it is the true Church.

An. The colour of succession is nothing worth, vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand, vncorrupt, and vnlesse they abide in it.

Wherin the Papists and the Iewes agre3 Therfore the Romanists pretend none other thing at this day, then did the Iewes in old time, when they were reproued by the Lordes Prophetes for their blindnesse, impiety, & idolatrie. For as they did gloriouslie boast of the temple, ceremonies, and sacrifices*, so in steed of the Church they shew cer­taine outward visures. Ier 7 4 Ezech. 10.4.

4 For this is a perpetuall marke wherwith our Lord hath marked vs, He which is of the truth, hea­reth my voyce Ioh. 18.37.. I am that good sheepheard, and I know my sheep, and am knowen of them. My sheep heare my voyce*. Ioh. 10.14. The Church is Christes kingdome. The Church is the kingdome of Christ: he raigneth by his worde: therefore seeing there is no scepter in Popery, should the kingdome of Christ be there?

Who are here­tickes & Schis­matickes.5 Obiect. They are guiltie of schisme and here­sie who preach any other doctrine then that which the Church of Rome doth preach, & haue by them selues assemblies to prayer, to baptise, and to mini­ster [Page 271] the Supper.

An. They are called hereticks & schismaticks who making a diuision, do breake in sunder the commu­nion of the church, which is contained in two bōds, to wit the agreement of true doctrine, & brotherlie loue: whereupon Augustine putteth this difference betweene schismatikes and heretikes*, Lib quest. Euan. sect. Mat. because the latter corrupt with false opinions the synceritie of faith: and the former, euen where there is like faith, do breake the bond of fellowship.

6 How then should we be such which keepe the doctrine of the truth, hauing cast away lying? I saye nothing of that that they haue excommunicate and cursed vs: the Apostles had experiēce of the same*. Ioh. 16.2

7 The true Church was at that time extant a­mong the Iewes and Israelites, Without the word there is no Church. when they did abide in the lawes of the couenant. But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie, they partly lost that prerogatiue. For who dare call that companie the Church, where the word of the Lord is manifestly troden vnder foote?

8 Quest. Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie?

An. There were some degrees in the very falling away. For they came not straight way to the vtter­most point, vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites.

9 Go too, let the Papists if they can, There is grea­ter corruption vnder the pope then vnder Ie­roboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam. But they haue grosser idola­trie, neither are they purer in doctrine.

Obiect. All the Prophets which were at Ierusalē, when things were most corrupt there, did neither [Page 272] offer sacrifice by them selues, neither had they se­uerall assemblies gathered to prayer.

An. They were commanded to meet together in Salomons temple*. The comande­ment to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship: yea they tooke in hand nothing, but that which was appointed of God. But what like thing haue the Papists?

10 We wil willingly graunt them that, which the Prophetes graunted to the Iewes, and Israelites of their time*, Is. 1.14 seing things were there in better state. And yet they crie euerie where, that the assemblies are profane, wherto they may no more agree, then deny God. But and if there be a Church in Popery, then is the Church not the piller of truth *, 2 Tim. 3.19 but the establishment of falshood: not the tabernacle of the liuing God, but a receptacle of idols.

There remaine footesteppes of the Church11 Notwithstanding as there remained in times past among the Iewes, certaine peculiar preroga­tiues of the Church, so neither do we at this day take from the Papists the footsteps which the Lord would haue to remaine among them, after the scat­tering abrode of the Church: for circūcision could not be so profaned and defiled with their vncleane hands, but that it was also a Sacrament of his coue­nant. So God in Poperie preserued baptisme to be a testimonie of the couenant.

Da 9.27.12 By this means that is fulfilled which Daniel* & Paul 2 Thessa. 2.4 fortold cōcerning Antichrist, namely that he should sit in the Temple of God. Thereby is meant that his kingdome shall be such, as shal neither abo­lish the name of Christ nor of the Church, though godlinesse be so banished, and all things so out of or­der, that there appeareth there rather the face of Babilon then of the holy citie of God.

CHAP. III. Of the teachers and ministers of the Church, of their election and office.

1 BVt though God be able to gouerne & teach the Church, either by him self, or by Angels, Why the church is go­uerned by men. yet there be three causes for which he had rather haue this done by men. First he declareth his good 1 will toward vs, when he taketh from among men, such as should be his embassadours in the world, and represent his person *. Secondly, this is the 2 best exercise vnto humilitie, 2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7. when as he acquain­teth vs to obey his worde, howe so euer it be prea­ched by men, like to vs*. Last of all nothing is more fit to nourish mutuall loue, then that men should be knit together with this bonde, when one is made Pastour to teach the rest, and the scholers receaue from one mouth common doctrine. All this mi­nisterie doeth Paule deuide into fiue thinges when he saith *, The same hath made some Apostles, Eph. 4.4. The diuision of the ministerie some Prophetes, some Euangelistes, some Pa­stours, and teachers, vnto the restoringe of the Saincts, &c.

2 In these wordes he teacheth two thinges: 1 first that the ministerie which God vseth in gouer­ning his Church is the principall bond wherby the faithfull are knit together in one bodie. Secondlie 2 that the Church can by none other meanes be kept in safetie, vnlesse it be vpholden with these props and helps, wherin it hath pleased the Lord to place the safetie thereof. For neither the light and heate of the Sunne, or meate and drinke, The necessitie of preaching the word. A similitude are so necessary for this present life, as is the Apostolike and pasto­rall function, for preseruinge the Church vppon earth.

[Page 274]3 Furthermore, God did set forth this worthines with such titles as he could, saying, that their feete are beautifull, and their comming blessed which bring tidinges of peace *. Ies. 52.7. That they are the light of the world: the salt of the earth: and the mini­sters of the Spirite, of saluation, and of eternall life 2 Cor. 3.9.. Mat. 5.13.14 Therfore did he send Peter to Cornelius*, & Paule to Ananias Act. 10.3..

4 The Apostles haue no certaine boundes ap­pointed them, but the whole world is assigned them to be brought vnder the power of Christ Act. 9.6. Mat. 16, 15. Apostles. Prophets. Euangelists. Pastors. Doctors.. Not all those which were interpreters of the will of the Lord were Prophetes: but such as excelled in sin­gular reuelation. Euangelistes were lesser in digni­tie then the Apostles, and next them in office: Pa­stours are such as beare rule of discipline and the administration of the Sacramentes: but Doctours onely of interpreting the Scripture. Of these, onely the two last remayne in the Church: the other three the Lorde raysed vp in the beginning of his kingdome.

5 Therfore the same likelihood which our Do­ctors haue with the old prophets, the same haue our Pastours with the Apostles. The office of the Pro­phets was more excellent, by reason of the singular gift of reuelation wherein they did excel, but the of­fice of the doctors hath almost like respect.

6 For the office of the Apostles was to preach the Gospell, and to baptize those which beleeued, vnto remission of sinnes*. Paul appointeth the same office to Pastors, Mat. 28.9. Luk. 22.19. 1 Cor. 3.1. namely to preach the Gospell, & to minister the Sacramentes*. As for the order of teaching it consisteth not onely in publike sermons, but it appertaineth also vnto priuate admonitions*, Tit 1.9 Act. 20.10.31. but that which the Apostles did to all the whole [Page 275] world, that doth the Pastour to his flocke.

7 We assigne to euerie Pastor his Church. Let pastors haue their Churches Yet they may helpe other Churches, if anie thing hap­pen which requireth their presence, but they must not thinke vpon remouing, neither ought they for their owne commoditie to seeke to be at libertie. A­gaine if it be expedient for anie to be translated to an other place, let him not attempt this on his owne heade, but let him wayte for the publike au­thoritie.

8 And they are called Bishops, Elders, Pastors, Ministers, without difference, which rule Chur­ches. Hitherto concerning the offices which con­sist in the ministerie of the worde. But there be o­ther also*, as powers, the gift of healing, Rom. 12.7. 1 Cor. 12.28. interpre­tation, gouernment, caring for the poore, whereof two remaine, gouernment and care for the poore. Gouernours were Elders chosen out of the multi­tude, which should beare rule together with the Bishops in censuring manners and exercising disci­pline*. Rom. 12.7. Therefore euerie Church from the begin­ning had her Senate gathered of godly, graue, and holie mē, who had authoritie to correct vice. The consistorie of the Elders Which is necessarie for all ages.

9 The charge of the poore was committed to Deacons, whereof there be two sorts. Who were Deacons. For some did distribute the almes: some gaue them selues to care for the sicke: such as were widowes*. 1 Tim 5.10. Yet the Scrip­ture doth specially call thē Deacons, who are made as it were publike treasurers for the poore: whose institution is described by Luke*. Act. 6.3.

10 And nowe seeing all thinges must be done in order and decently in the holy assemblie *, 1 Cor. 14.40. that must be obserued principallie in appointinge go­uernement. Therefore let no man rashlie intrude [Page 276] him selfe to teach or gouerne without a publike cal­ling. 1 Cor. 14.40. Let no man teach without a callinge Therfore that a man may be coūted a minister of the Church, first let him be rightly called: & then 1 he must answer his calling.

2 11 And this treatise consisteth in fower points: that we know what maner persons are to be made ministers, 4 Thinges to bee obserued in callinge. Outward. Inwarde. and how, and by whom, & with what rite, they are to be appointed. I speake of the outwarde calling, which appertaineth vnto the publike order of the Church. But I omit that secret calling wherof euerie minister is priuie him selfe before God, that he hath taken vpon him the office offered him, nei­ther of ambition, nor through couetousnesse, but in the sincere feare of God, and with a desire to edifie the Church.

What maner persons.12 Paule teacheth, what manner persons are to be chosen to be Bishops, namely such as are of soūd doctrine, and holy life, and not guilty of anie noto­rious vice, which may both take away their autho­ritie, and also defame the ministerie. There is al­together like consideration to be had of Deacons and Elders. Tit. 1.9. [...]. 2 Tim. 3.1.2. 2 How. Act. 14.23 And howe, is referred vnto religi­ous feare. Hereof came the fastinges and prayers which the faythfull did vse when they made El­ders*.

13 The third thing is, by whome they must be chosen. 3 By whom. Immediate. The rule must not be fet from the Apostles, who addressed them selues vnto the worke at the commandement of God and Christ alone. There­fore is it that they dare not appoint an other in the place of Iudas, but they set two in the midst among them, [...] ▪ [...].23. [...] 1.12. [...]ediate. that the Lord may declare by the lot, whether of the two he will haue to succeed*. Also Paule de­nieth that he was made by men*.

14 But no man that is well in his wittes will de­nie [Page 277] that Bishops are appointed of men, seeing there be so manie testimonies of Scripture extant for this matter.

15 Nowe the question is whether the minister ought to be chosen by the whole Church: or onely by his fellowes in office, and the Elders, or onely by the authoritie of one? Lib. 1. Epist. 3 Let the priest be chosen the people beinge present or mi­nisters Cyprian* aunswereth these questions*, when he affirmeth that it cometh from the authoritie of God, that the priests be chosen in the sight of all, the multitude being present, & that he be allowed meete and worthie by publike iudge­ment and testimonie.

Obiect. Titus in Creta*, Timothie at Ephesus*, Tit. 1.5. 1 Tim. 5 21. did appoint Elders.

An. Not alone: but they were onely as chiefe, that they might go before the people with good and wholesome counsell. So the Pastours ought to beare rule in the election, that no offence be cō ­mitted in the multitude, either through light­nesse, or through euill affections, or through tu­mult.

16 The rite of ordering remayneth. 4 What rite. Laying on of handes And it is manifest that the Apostles vsed none other rite or ceremonie, then laying on of handes. Which rite came from the Hebrewes: who did as it were represent to God by layinge on of handes, that which they would haue consecrated, Gen. 48.14 as wee may see in the blessinge of Ephraim and Manasses Mat. 19.15.. So the Lorde layed his handes vpon the infants*. And though wee haue no commaundement tou­chinge layinge on of handes, yet the diligent obseruation of the Apostles ought to be in steed of a commaundement. This signe is profitable to com­mēd vnto the people the worthines of the ministery that he which is appoynted may know, that he is no [Page 278] longer his owne, The vse of laying on of handes. but he is consecrate to God & the Church: that he may beleeue that he shall not want the holie Ghost.

CHAP. IIII. Of the state of the old Church, and the maner of gouer­ning which was in vse before Poperie.

1 VVHat ministers soeuer the olde Church had, it did diuide them into three sortes: into Elders, out of which Pastors and doctors were chosen: Elders. Seniors. Deacons. Readers. Acoluthes. Elders. Elders, which bare rule in punishing man­ners: and Deacons, to whome was committed the charge of the poore, and the destribution of almes. Readers and Acoluthes were no names of any cer­taine offices, as we shall afterward see.

2 The office of teaching was committed to the Elders. They according to their office did chuse one in euery citie, to whō they gaue the title of Bi­shop: A Bishop. lest through equalitie discord should arise. Yet he had no Lordship ouer his fellowes in office: but the Bishop had that function in the companie of El­ders which the Consull had in the Senate, A similitude. that by his authoritie he might gouerne the whole action, The Eldership. & that he might execute that which was decreed by the common counsell. And that was brought in by mans consent, accordinge to the necessitie of the time. In euerie citie they had a colledge of Elders, which were Pastors and Doctors. Diocese. Also there was gi­uen to euerie citie a certaine countrey, which did take Elders thence, & should as it were be accoun­ted into the bodie of that Church. If the countrey were larger vnder the bishopricke, Countrie Bishops thē they appoin­ted countrey Bishops, who through the same pro­uince did represent the Bishop.

[Page 279]3 And the Bishops and Elders were to applie them selues to the ministration of the word & Sa­cramentes. Neither do I rehearse the custome of one age onely: for euen in Gregories time, wherein the Church was now almost decayed, it had not bin tollerable for anie Bishop to abstaine from prea­ching*. Epist. 24. Hom. in Ezech. 11. Archbishop.

4 And wheras euerie prouince had one Arch­bishop among the Bishops: & whereas in the coun­cell of Nice there were Patriarkes appointed that did appertaine vnto the preseruation of discipline Patriarches. And if anie thing did happen which could not be dispatched by a fewe, they referred it vnto the prouinciall Synode. If the greatnesse and hardnesse of the cause, did require greater discussing, Prouincial Synode. the Patriarkes were ioyned with the Synodes, from which they might not appeale but vnto a generall councell. Neither would they inuent anie forme of gouerning the Church differing from that which God prescribed in his word. A Generall Counsell.

5 Neither was the order of the deacons other in that time, then vnder the Apostles. For they re­ceaued the dayly almes of the faithfull, & the year­lie reuenues of the Church, for nourishing partlie the ministers and partlie the poore: but at the ap­pointment of the Bishop, to whome they gaue an account of their distribution yearely. Deacons. Subdeacons were ioyned to the Deacons, that they might vse their helpe about the poore. Archdeacons were made, Subdeacons. when the great plentie of goodes did re­quire a more exact kinde of distribution. And whereas the readinge of the Gospell was commit­ted to them, as also exhortation to prayer, Archdeacons and whereas they ministred the cuppe in the Supper: that was done to adorn their office, that they might [Page 280] vnderstande that they bare a spirituall fun­ction.

The diuision of the church goodes into fower parts6 By this we may gather what vse there was of the Church goods, and what maner distributiō was made therof.

7 At the beginning the administration was vo­luntarie: after that there were certaine Canons made which deuided the reuenues of the Church into foure partes: Gelasius. cap. Pre. 16 quest. 3 whereof one is assigned to the Bishop 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 bestowed vpon adorning holie thinges was verie litle and meane. And if anie neede were that continued also wholie to the poore. Glegor. reser. ca. Mos est. 11 quest 12. Hist. Triper. li. 5. So did Cyrillus Bishop of Ierusalem* Acatius of Amida*, Exuperius of Thelosa*, & Am­brose * behaue them selues, neither did they suffer the poore to be hungrie. Lib. 11. ca. 16.

Lib. ad Nepotia. num.9 Those which were appointed to be as it were the seminarie of the Church, were called Clarkes but vnproperlie. Lib. 2. de offic. cap. 28. Clarkes. To them they commited first the charge of opening and shuttinge the Church, and they called them doore keepers. After that 2 they called them Acoluthes or followers, which wayted vppon the Bishop, Acoluthes and did accompanie him, first for honours sake, and secondly that none 3 euill suspition might arise. Furthermore they had place graunted them to reade in the pulpit, Subdeacons that by litle and litle they might be made knowen to the people, and that they might learne to abide the sight of the people, lest being made Elders they should be abashed when they came to teach. So they went forward by litle & litle, vntill they were made Sub­deacons.

[Page 281]10 Whereas wee saide that the first and second 1 pointes in the calling of ministers were, What maner what ma­ner persons were to be called, and howe they were to be called, the old church did therein followe the 2 rule of the Apostles. How. In that which wee set downe in the thirde place: namelie by whō they ought to be chosen, they did not alwaies keepe one order. In old 3 time no man was receiued into the companie of clarkes without consent of the whole multitude*. By whom. But because in those lesser exercises there was no great danger, Cip lib. 5 When they ceased from asking the consent of the church they began at length to cease from as­king the consent of the multitude. Afterwarde euen in the rest of the orders (except the bishops) the cō ­mon people left the iudgement to the Bishop & El­ders: saue onelie when new Elders were appointed to parishes: then it was expedient that the multi­tude of the place should giue their consent. Orders were geuin at cer­tane appointed times of the yeare. Orders were giuen at certaine times of the yeare, least any should creep in priuily without consent of the faith­full, or least he should proceed too easilie.

11 The people did long keepe their libertie in choosing Bishops: hence came these sayings, Bishops let him be chosen Bishop, whom the cleargie, multitude, or the greater number shal require. Leo primus epist 92 cap 2 Cap. 13. Let him be chosen of all, which must gouerne all.

12 Obiect. It was established in the Councell of Laodicia*, that the multitudes should not be suffred to choose.

An. It was done for good cause: Why the people ceased to chuse. for it cōmeth to passe scarce at anie time, that so manie heads agree together in one sense. But there was a good remedy for this dāger. For first the clearks alone did choose: What order was kept in election. & hauing chosen one, they presented him to y e Ma­gistrate or Senate or chief men. They (after cōsul­tatiō had) if they thought the electiō iust, cōfirmed [Page 282] it: if not, they did choose one whō they did better al­low. Leo Epist. 93. Then he was brought to the multitude, So Leo saith, the desires of the citizens, the testimonies of the people, the iudgement of the honorable, the e­lection of the clearkes must be waited for.

13 This manner of choosing was yet of force in Gregories time, and it is likely that it endured long after.

14 The fourth thing followeth, with what rite ministers were admitted to their office. With what rite The Latins called this, ordination or consecratiō, the Grecians Cheirotonia or Cheirothesia. Cheirotonia. Cheirothesia And there is extant the decree of the Nicene councell, that the Metropoli­tane come together with all the Bishops of the pro­uince, to ordaine him which is chosen. If he cannot, let three at least come together: let those which are absent testifie their consent by letters. They were commaunded to bee present therefore, that there might the straighter examinatiō be had of the lear­ning and maners of him which was to be ordeined: None was ordained with out examina­tion. neither was the matter dispatched without exami­nation.

15 Whereas this was done euerie where with­out exception, a diuers manner grew in vse by little and little, that those which were chosen went toge­ther to the Metropolitane to require orders: and not long after came in a farre worse custome, Consecration of Ministers that the Bishops in a manner of all Italie, did fet their consecration thence. But the rite was laying on of handes.

CHAP. V. That the ancient forme of gouernment was ouerthrowne by the tyrannie of the Papacie.

1 NOW let vs conferre and compare the order of gouerning the Popish church, with that of [Page 283] the primatiue and old church which wee haue des­cribed, Calling. that it may more easilie appeare how falslie they chalenge to themselues the title of the church. It is best to begin with calling, and we will giue the first place to Bishops. There is there no examinati­on of learning or maners, yea this hundreth yeeres, What maner bishops. there hath been founde scarce one among an hun­dred which had in him anie sounde doctrine: fewe which were not drunkardes, whoremongers, hun­ters, &c.

2 Now in choosing, By whom all that right of the people was taken away: their desires, assent, subscriptions & al such things did vanish away. The whole power is translated vnto the Canons onlie: they bestowe the Bishopricke vppon whom they will, so that it is made at this day for the most part, a reward of adul­terie and baudrie.

3 Ordaining is nothing but a meer mock: With what rite wheras princes haue by bargaining in some places obtained of the Bishops of Rome to nominate the Bishops, the churche hath suffered no newe losse therein, be­cause the election is onely taken from the Canons, who tooke it to themselues by no right.

4 Behold their excellent calling, by reason wher­of the Bishops boast that they be the successours of the Apostles. Elders And they say that the right to make elders belongeth to them alone: and they are made not to gouern, or feed the people, but to sacrifice: in like sort, when they consecrate Deacons, Deacons. they speak nothing of their proper office, but they ordaine thē to certaine ceremonies about the challice and pat­tin. It was established*, In Synod Calcedon. dist­inct. 70. cap. 1. that euerie one which was ordained should haue a place appointed him forth­with: nowe it is sufficient if their reuenue bee suffi­cient to sustaine them. They doe in deed with great [Page 284] pompe shadow that which they do, but they be on­lie visures, Vicars. wherein there is no soundnesse.

5 Obiect. Bishops haue vicars to enquire of lear­ning before ordering.

An. But what? whether they can reade their Masses: whether they can decline some cōmon word wherewith they meet in reading. Whē those which are to bee ordered are brought to the altar, it is de­manded thrise in words which they vnderstand not whether they be worthie of the honour? One which neuer saw them, answereth, they be worthie. Is not that to mocke God and men?

Bestowing of Benefices.6 How much better do they behaue themselues in bestowing of benefices? Trulie so, that no one of them can hit another in the teeth. All of thē breake in generally as into a farme of their enemies.

7 But this is also a greatet monster, that one mā is appointed to gouerne fiue or sixe churches. Quot liberaries Wee may see in Princes Courtes young men which are thrise Abbots, Munkes. twise Bishops, once Archbishops.

8 But let vs see how faithfullie they do their du­tie. Of Priests, some are Monks, some Seculars. That former flocke was vnknowen to the old churche, to 1 which this song is now first soung: let a Monke being content with his cloister, neither presume to mini­ster the sacraments, or to beare any other publike function. A manifest mocking of God.

9 Seculars are partlie beneficed, & partlie they spende their daily labour in saying Masse, or in sin­ging, & they liue by the wages which they get that 2 way. Benefices, haue either cure of soules as bishop­ricks or Parishes: Seculars. or els they be stipends for daintie 1 men which get their liuing by singing, as Prebends, 2 Canonships, Personages, Dignities, Chapellēships. As for hirelings, Benefices they get their liuing from day to [Page 285] day, and after a shamelesse maner set themselues to sale for gaine, Hungrie hyre­linges. and like hungrie dogs with importu­nate begging, they wring out of men against their will, that which they put in their hūgrie bellie. They sacrifice Christ vpon the altar: which is to do sacri­fice not to God, but to the Diuell.

10 The same account ought we to make of Ca­nons, Deanes, Chaplaines, Prouosts, &c. Chanons. &c

11 There remaine Bishops and gouernours of parishes, Bishopes. who haue an excellent office if they would vse it. They haue churches committed vnto them, though they turne the charge ouer to their vicars: they make none other account of them then of farmes, A Similitude ouer which they set their vicars as Baliffes or Farmers: as if it were the office of a Pastour to doe nothing.

12 Of this did Gregorie complaine in his time, saying, The world is full of Priestes: Hom. 17. and yet it is a rare thing to find a labourer in the haruest: because we take vpon vs in deed the office of the Priests, but we doe not the worke of our office.

13 But if anie man doe duely examine all this face of Ecclesiasticall gouernement, Poperie is an horrible theeuish corner. which is vnder poperie at this day, hee shall finde that there is no theeuishe corner, wherein robbers doe liue more licentiouslie without law and order.

14 But if wee descende vnto the manners, where shall wee finde that light of the worlde, the salt of the earth? Examinations of maners Mat. 5.14 Where is that holinesse whiche may be as a perpetuall rule to iudge by. There is no kinde of men more infamous at this day, for riot, wantonnesse, daintinesse, and finallie for all kinde of lustes.

15 Let Deacōs now come forth, wher is that most holy distribution of goods? But they are not made [Page 286] to that ende. Deacons with out distributiō of goodes For there is none other thing enioy­ned them, but to serue at the Altar, to recite the go­spell, or to sing it, and to doe I cannot tel what toies. There is nothing spoken of almes, nothing of the caring for the poore. They appeare not at all with the institution which the Apostles vsed.

16 Hauing made a diuision of the church goods, euerie man did catche to himselfe so much as hee could, Theeues cānot agree about the parting of the stake. the Bishops and townish Priestes (who being enriched by this pray, became Canons) did pull in peeces among them the best part. It was a trouble­some diuision, because they cannot yet agree about 2 their boūds. Yet by this means prouisiō is made that not one half penny shal come to the poore. For they 3 haue takē to themselues the fourth part which was appointed for the poore. That which was consecra­ted 4 to the repairing of the churches is conuerted to superfluous vses. The same sacrilegious robberie is committed in the fourth part which was giuen to the clarkes.

17 Obiect. By this gorgeousnesse of churches, the prophesies are fulfilled, Psal. 72.10. Ies. 52.1. & 60.6 wherein the olde prophets describe the beautie of the kingdome of Christ*.

The pouertie of ministers is glorious. An. That is to translate those thinges which are spoken spirituallie of the spirituall kingdome of Christ vnto the flesh & the world. The sentence of the Synode of Aquileia is to be noted. Pouertie is glorious in the Priestes of the Lorde.

Garnishinge of Churches18 That which is bestowed vppon garnishing of churches, is bestowed amisse, because it doeth not smell of chirst, but of riot and corruption of times. In the meane season it is so farre of that they haue respect of the liuing temples, that they doe rather suffer manie thousandes of poore people to starue through hunger, then that they will breake the least [Page 287] challice or cruet to releeue their pouertie.

19 The reuenue of lands and possessions causeth that Bishops & Abbtos in number of wayting men, Reuenues of lands in gorgeousnesse of houses, in gay apparrell & dain­tie dishes, doe imitate, or rather striue with Princes. I am ashamed to say any more. Lo of what titles the Papistes boast for commendation of their church.

CHAP. VI. Of the supremacie of the Sea of Rome.

1 NOW let vs intreat of the supremacie of the Sea of Rome.

2 The state of the question is, whether it be ne­cessarie for the true forme of Ecclesiasticall order, that one Sea be aboue another both in dignitie, and power, that it may be the head of all the whole bo­die.

Obiect. In the lawe there was the highest Priest­hood, and also the highest iudgement.

An. That which was profitable in one nation, 1 must not be extended to al the whole world. Again, 2 the highest priest was a figure of Christ, Christ neadeth no vicegerent Heb. 7.12. Whether peter wer the first pope but nowe the priesthood being translated vnto Christ, as hee beareth the office himselfe alone, without any vice­gerent, so he resigneth the same to none Mat. 16.18.

3 Ob. It was said to Peter: Thou art Peter, and vpon this rocke will I build my congregation Ioh. 21.15. Also, Feed my sheep.

An. Hee made the same power common to the rest. For to binde and loose, is to retaine and forgiue sinnes, which is done by preaching of the worde. Ioh. 20.23

4 Obiect. He promised the keies of the kingdome of heauen to Peter alone Mat. 16.16..

[Page 288] The doctrine of the Gospell is the keyes An. The heauens are opened by the doctrine of the Gospel: the same was common to the rest of Pe­ters fellowes in office, as well as to Peter.

Obiect. Peter excelleth therein, because hee re­ceiued that both with the rest, Mat. 18.20. Ioh. 20.23 & also a part by him selfe, whiche is not giuen to the rest but in com­mon*.

An. Christ did not this to preferre one man a­boue another, Cypr. de. simp. praelat. but that he might by this means com­mend the vnitie of the church*.

5 Obiect. It was not said to the rest, vpon this rocke will I builde my church*. Mat. 16.18.

An. As if Christ spake anie other thing there of Peter, Eph. 2.20. 1 Pet. 2.6. but that which Paul and Peter himselfe spake of all christians*. For hee maketh Christ the corner stone vpon whom are builded those which grow to be an holie temple to the Lord.

Obiect. Hee aboue the rest: because hee hath the name properlie.

2 Concession. An. Let him bee the first and chiefest of all the faithfull in feruentnesse of studie, doctrine, courage: yet he hath not power therefore ouer others.

Peters con­fession.6 Peter had confessed both in his owne name & also in the name of his brethren, that Christe is the sonne of God: vpon this rocke doth Christe builde his church: 1 Cor. 3.11 because there is one onlie foundation, besides which none other can be laid*.

7 If anie thing bee to bee done, hee referreth it vnto the councell*. Hee exhorteth his fellowes in office 1 Pet. 5.1., Act. 15.5. he doth not commaund them: beeing accu­sed he purgeth himselfe*. He was sharplie reproued by Paul*. Act. 11.3. Gal: 2.8. 3. Grant By these it appeareth manifestlie that there was no more power in Peter, then in the rest of the Apostles.

8 But admit he were chiefe among the Apostles, [Page 289] yet they were only twelue: & it was done but once. Therfore that is a misse made to continue for euer, Continuance of succession that one ought also to bee appointed as head ouer an hundred thousand.

Obiect. Bees and Cranes choose one onelie cap­taine and no more. A similitude.

An. But they come not together out of all the whole world to choose one king: euerie king is con­tent with his owne hiue.

Obiect. The Poets commend the gouernment of one. Monarchie.

An. Not because one ought to gouerne all the whole world. But because a kingdome cannot easily suffer two: for power cānot abide to haue a partner. Christ is the head of the church.

9 Quest. Is it not necessarie that the Churche haue an head?

An. Christ himselfe is the head of the Church, of whom the whole body being coupled and knit to­gether in euerie ioynt, wherewith one ministreth to another according to the operation in the measure of euery member, maketh encrease of the bodie*. Eph. 4.15.

Obiect. It is needfull that there be another mini­steriall head, to beare Christes office vpon earth. A ministeriall head.

An. There is none ordained by Christ Further­more the scripture giueth this honour to Christe a­lone*. Eph. 1.22. &. 4.15. &. 5.23.

10 Obiect. It is necessarie that there be a cer­taine likelihood betweene the heauenlie hyerar­chie and the earthlie.

An. To play the Philosophers and dispute subtil­lie about both, is to be wise beyonde measure of the scripture.

11 But let vs graunt that the supremacie was in Peter, 4 Graūt. yea that it should alwaies continue by perpe­tuall succession: yet how wil they proue that his seat [Page 290] was so established there, that whosoeuer is Bishop of that Cittie, hee shoulde bee set ouer the whole worlde?

Obiect. Peter liued at Rome, and there hee died.

An. And Christ liued in Ierusalem, and there di­ed: Deut. 34.5 and Moses in the wildernesse*: yet did they not giue such honor to the place.

12 Ob. Peter was chiefe of the Apostles: there­fore the church wherein he sate, ought to haue this priuiledge.

An. Then the church of Antioch should by right chalendge to her selfe the supremacie, because hee sate first there.

Marcell. papa 12, q. 1. cap. Roga. Obiect. It was in times past the chiefe: but when Peter remoued thence hee translated to Rome the honour which he brought with him.

An. If this be a priuiledge, it is either personall, and then it belongeth nothing to the place: or real, & when it is once giuen to a place it is not taken a­way againe: The maner of priuilege. or mixed, then the place shall not bee simplie considered vnlesse the person doe also a­gree.

13 But let it bee so: let vs graunt that the supre­macie was translated from Antioch to Rome: 5 Graunt. yet why had not Antioch the second place? But Alex­andria is before Antioch. Gal. 2.9. Paul * nameth three which seemed to be pillers, Iames, Peter, and Iohn. If the honour of Peter the Sea of Rome haue the first place, doth not that of Ephesus & of Ierusalem deserue the second and thirde, where Iohn & Iames sate?

14 Howbeit that which they report of Peter his sitting in the Churche of Rome hath no cre­dite. Whether Peter were at Rome.

[Page 291] Obiect. Eusebius saith, that hee ruled there fiue and twentie yeares. Peters pilgrimage Gal. 1.18. &. 2.1

An. He was at Ierusalem about twentie yeares after the death of Christe*, afterward hee came to Antioch, where how long he continued it is vncer­taine. Gregorie reckoneth seuen, & Eusebius twen­tie yeares. But from the death of Christe vntill the ende of the Empire of Nero (vnder whom they say he was slaine) there shall be founde onlie seuen and thirtie yeares. Thereby wee perceiue and see that he could sit at Rome but a short time. Further­more Paul wrote to the Romanes*, Rom. 15.25 16.3. but there is no mention made of Peter.

15 Obiect. But it is a firme opinion of wri­ters, that hee gouerned that Churche vntyll his death.

An. Writers tell manie fables. 6 Graunt. But admit it bee so: yet not long, because his Apostleship appertai­ned vnto the Iewes. The supremacy had been mee­ter for Paul who was the Apostle of the Gentiles.

16 Furthermore, Why there was so great honor geuē to Rome. the men of olde time gaue so great honor to the church of Rome for three most waightie causes. The first was, because it was a cō ­mon opinion that it was founded by Peter. Second­lie, 1 2 there was the head of the Empire. Last of all 3 it was quieter and lesse troublesome then the rest.

17 Notwithstanding in time of the gouernment of the olde Churche, De Simplie prel. Rome neuer had the supre­macie ouer other Churches. Therefore let vs con­clude with Cyprian*, that the bishoprick of Christ alone is vniuersal, which comprehendeth the whole Church vnder him

CHAP. VII. Of the beginning and increasing of the Romish papa­cie, vntill it lifted vp it selfe so high, that both the libertie of the church was oppressed, and all mode­ration was ouerthrowne thereby.

1 THERE is nothing more ancient to establish the authoritie of the Sea of Rome, then the decree of the Nicene Synode, wherby both the first place is graunted to the Bishop of Rome, among the Patriarches, The beginning of the papacie and he is commanded to care for the churches adioyning to the citie. But in an other Synode which followed, the Bishop of Rome was not chiefe, but others.

2 In the councell of Chalcedon the Legates of the Church of Rome had the chiefe seat by the Em­perours graunt: Primacie. but Leo himselfe confesseth that this was an extraordinarie priuiledge, Lib. Epist. 1. Epist. 2. et. lib. 4. 4. Epist. 6. neither was it obserued in other councels.

3 As touching the very title of primacie, & other titles of pride, it is no hard matter to iudge when & after what sort they croope in. Cyprian doth often call Cornelius brother, or fellow Bishop, or fellowe in office. But writing to Stephen Cornelius his suc­cessour, he sometime obiecteth to him arrogancie, and sometimes foolishnesse. The councel of Car­thage forbade, that anie shoulde be called prince of Priestes or chiefe Bishop.

Contention about the vni­uersall Bishop.4 The contention about the title of vniuersall Bishop, began onlie in Gregories time: the occasion whereof was Iohns ambition. For hee woulde make himselfe generall, which no man before him had as­saied to doe. Gregorie calleth it a wicked, profane, vngodlie, Lib. 4. Epist. 76. ad Mauri. proude title, & such a one as was inuented by the diuel, and published by Antichrists crier*.

[Page 293]5 I come to the iurisdiction which the Pope of Rome auoucheth hee hath ouer all churches, The Iurisdictiō of the pope. with­out question. And there arose the mischiefe. When the Sea of the Church of Rome was counted to bee of great authoritie, not onelie the godlie in other parts which were greeued for want of aide: but al­so wicked men which were cōdemned by their own Bishops: for vniust defenses sake fled thither: all which the Bishop receiued greedilie. Through this ambition it came to passe that the Bishop of Rome did take to himselfe some authoritie ouer others.

6 But let vs see what power this was. The power of the church is contained in 4. thinges. The po­wer of the church is contained in these four points. In ordaining of Bishops in calling of Councels: in Iurisdiction: in Censures. All the old Synodes com­maund 1 2 3 4 Bishops to be consecrate by their Metropo­litanes: 1 Ordination. and that the Bishop of Rome be neuer cal­led vnto it, but in his owne patriarchie.

7 The same Censures or admonitions which the Bishoppes of Rome did vse toward others, 2 Censures. the same did they themselues suffer*. Cypr. Epist 13. lib. 3. 3 Counsell Tripart. Hist. lib

8 To call a prouinciall Synode was the dutie of euery Metropolitane: the Bishop of Rome had none authoritie there: but the Emperour onlie could call a generall Councell*. 4

9 As concerning hearing of appeales or iurisdi­ction, it is manifest that hee hath the chiefe power, vnto whose iudgement seat the appeale is made. Manie did often appeale vnto the Bishop of Rome: and hee himselfe also went about to draw vnto him the hearing of causes: 4 Iurisdiction. but hee was alwaies deri­ded when hee did passe his bounds. In the Coun­cell of M [...]leuite, where Augustine was present, The Meleue­tane Counsell. they were excommunicate which appealed beyond the Seas.

[Page 294]10 In the time of Constantine the Emperour, he had no authoritie ouer other Bishoppes, Aug. Epist. 163 In breut. colla. cont. Donatum. as it doeth plainlie appeare by the history of Celianus, accused by Donatus *. For Constantine committed the iudgement of the appeale to the Bishop of Orle­ance.

11 I know how many Epistles there be, Rescripts, Edicts, wherein the Bishops ascribe what may bee to the Sea of Rome, and doe most constantlie cha­lendge what may be to the same. But all men which haue but a litle iudgement know this also, that they are so blockish for the most part, that at the first tast it is an easie manner to perceiue out of what shop they came, namelie of ambition.

Gregorie. When the authoritie of the Pope was encreased12 The authoritie of the Sea of Rome was great­lie encreased in Gregories time, by reason of the wars which did possesse almost all the whole world. Therfore that in so great a shaking of ciuil affaires, the integritie of faith might at least remaine, or not altogeather perish, all Bishops on euery side ioyned thēselues to the Bishop of Rome. Then did the dig­nitie of the Sea increase, yet so that one man did not beare rule ouer the rest, as him pleased: but it was graunted him, with his authoritie to bridle the wicked and stubborne.

Lib. 2. Epist. 37. Epist. 16. Gregories humilitie.13 Therfore Gregorie taketh no more to him­self ouer others, then hee graunteth to others ouer himself, when he confesseth that he is readie to bee controuled by others.

The decree of the counsell of Taurinum14 The bishop of Cōstantinople did at that time cōtēd with the bishop of Rome, about the primacie. It was decreed in the councel of Taurinum, that the cities which were chief in ciuil gouernmēt in euerie prouince, should likewise be chief Seas of y e bishops.

15 In the first Synode of Constantinople it [Page 295] was established, The Synode of Constantinople that the Bishop of that Citie should haue the priuiledges of honour after the Bishop of Rome, because it was new Rome.

16 Shortlie after, Iohn of Constantinople being holpen with the fauour of Mauritius the Emperour vsurped the name of vniuersall Patriarch. Gregorie did constantlie oppose him selfe against him: and doeth abhorre that voyce as wicked and vngod­lie.

17 At length Boniface the third obtained of Pho­cas, that Rome should be head of all churches. The ambition Boniface. But this was of no importaunce in a manner, vntill at length France came by wicked pollicies into his po­wer.

18 After that time when thinges did dailie euery where waxe worse and worse, the tyrannie of the Sea of Rome was also established and encreased: & that partlie through the ignorance, and partlie tho­row the sluggishnesse of the Bishops. Bernarde Therfore doth Bernard in his time with manie complaints bewaile the scattering abroad of all the whole Ecclesiastical order*. Amongst other he addeth these, Lib. 1. de consid. Euang. circa finē lib The Papacie is the deuills pasture. Thou Pa­stour commest foorth inuironed with much golde. If I durst speake it, these are rather the pastures of diuels, then of sheepe.

19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie, Graunt. what doth this helpe the present Pa­pacie? I do not yet speake of the earthlie Lordship, but of the spirituall gouernment wherof they make boast. For these be the sayinges of the Bishops: A deuelish decree. Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3. cap. Nem [...]. God would determine the causes of other mē by men: but hee hath reserued the Prelate of this Sea without question to his own iudgement*. Again, the facts of our subiects are iudged by vs: but ours by god alone.

[Page 296]20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops, as if things had been so appointed and or­dained since the beginning: whereas it is most cer­taine that it is new and latelie forged, whatsoeuer is giuen to the Bishop of Rome, ouer and besides that which we haue said was giuen him by the old coun­cels.

21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Anti­christ, Epist: 92.4. ad Iohānem. con­stant. because they make him vniuersall*.

22 Are not the Patrones of the Sea of Rome a­shamed to defend the present estate of the papacie, which is certainlie an hundred fold worse, The papacie is at this daye worst. and more corrupt, then it was in the time of Gregorie & Ber­nard?

Graunt.23 Last of all, though all these things should be graunted: yet there ariseth a fresh & new strife for them. For wee denie that Rome can be the mother of churches, seeing there is no church at Rome: & that the Pope is Prince of Bishops seeing hee is no Bishop, Why ther is no church at Rōe because he teacheth not the word of God, he doth not minister the Sacraments, neither doth 1 2 3 hee keepe the people in their duetie by anie disci­pline.

24 Yea the Popes do whatsoeuer they can to op­presse the pure doctrine of the Gospel: The vertues of the popes. Leo was cruel, Clement blooddie, Paul a fierce murtherer. Shall hee be Christes vicar, and Peters successour who by persecuting the Churche with furious in­deuours, Leo. Clement. Paul. An absurditie. doeth openlie professe that hee is Anti­christ?

2. Thes. 2.4.25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God*. That his kingdome shall bee placed in hautinesse of speech, [Page 297] and blaspheming of God*. Dan. 7.23. Also whereas Paule set­teth out Antichrist by this marke, that he shall take away from God his honour, that he may take it to him selfe, this is a principall token in seeking Anti­christ, especially when such pride procedeth to the publike scattering and destruction of the Church.

26 God translated the Church which was at Ie­rusalē to Pella*. That which was once done, Euseb. lib. 3. ca. 5. might be done oftener. Therfore so to tie the honor of the supremacie to a place, that an enemie of Christ, The pops armes. an aduersary of the Gospel, a destroyer of the Church, a butcher of the Sainctes, should be Christes Vicar, Peters successour, the chiefe Bishop of the Church is too ridiculous.

27 We haue spoken inough of the thing. If we come to the men, we shall find that Leo, Clement, Paule, and almost all the rest were Atheistes, and that they knewe nothing else in a manner concer­ning Christ, but that which they learned in Lucian his scholes.

28 And yet for all this the Romanistes auouch, that the Pope cannot erre. Though Iohn the xxij. Pope did openly auouch that the soules of men are mortall*, Iohn Gerson doth witnes this who lyued then. & that they die together with the bodies vntill the day of the resurrection.

29 Therefore though Rome were in times past the head of Churches, yet she is not worthie at this day, to be counted one of the smallest toes, seing she is made common to all kind of wickednesse.

30 The Cardinals were in times past only priests of the church of Rome, What Cardinals were in times past. and farre inferiour to Bi­shops: but such as they be nowe at this day, they haue no true and lawfull office in the Church.

CHAP. VIII. Touching the power of the Church as touching the ar­ticles of faith, and with what vnbridled licentious­nesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine.

Ecclesiasticall power.1 NOw followeth the third place touching the 1 2 power of the church, which consisteth part­ly 1. 2. 3. in particular Bishops, partly in Councels: & those either prouinciall or generall: such power cōsisteth either in doctrine, or in iurisdiction: or in making lawes. The first parts touchinge doctrine. The place touching doctrine hath two parts: authoritie to deliuer and teach articles and points 1 2 of doctrine, and to expound the same. And let all things be done to edifying*. That shall be, if the au­thoritie of Christ, 1 Cor. 10.8. & 13.10 the maister of the Church, be kept safe and sound.

2 Furthermore we must remember in this place, that what authority soeuer the Scripture doth giue either to Priests, or Prophets, or Apostles or to the successours of the Apostles, that is properlie giuen not to the men them selues, but to the ministerie wherein they are placed. Priests Deut. 17.10. It is sayd of the priestes*, The lips of the priest shall keepe knowledge, & they shall require the Lawe at his mouth: because he is the Angell of the Lord of hostes.

3 The authoritie of the Prophets is described in Ezechiell: The prophets are watchmen Sonne of man (saith the Lord) I haue made thee a watchman to the house of Israel. Ther­fore thou shalt heare the word out of my mouth, & thou shalt tell it them from me*.

Ezech. 3.17. Apostles. Mat. 5.13.4 The Apostles are called the light of the world*, the salt of the earth, they are to be heard in steed of Christ Luke. 11.26. Ioh. 20.13..

5 And though there be but one & the same do­ctrine, [Page 299] yet according to the diuersitie of times, the seruants of God had diuerse kinds of teaching. The same do­ctrin but diuers manners of teachng [...] It is true indeed which Christ saith, that no man hath seene the Father but the Sonne, and he to whome the Sonne will reueale him*. God vsed secret reue­lations with the Patriarks: & these did he confirme with vndoubted signes. The Patriarks cōueyed that vnto their sonnes, & they to their childrens childrē.

6 When the Lorde raised vp a more manifest forme of the Church, Reuelations The word written. he would haue his word put in writing, that the priestes might thence set that which they should teach the people, and that all do­ctrine might be examined by that rule. Priests. Therfore af­ter the publishing of the Lawe, the priests are com­maunded, that they should onely teach that which God did comprehend in the Law. It was not lawfull for them to adde or to diminish. Prophets. After thē followed the Prophets which were interpreters of the Lawe, who added nothing therto, but prophecies concer­ning things to come. Herunto were added the histo­ries, which are also the works of the Prophets: The old testa­ment. but being made by the enditing of the holie Ghost. Such was the rule of the life of the fathers vntill the comming of Christ. The new testa­ment. Heb. 1.2.

7 When the wisedome of God was made ma­nifest in the flesh, he taught with full mouth what­soeuer mans mind can conceaue of the Father Mat. 17.5. Aimaxime.: be­cause the Father appointed him to be a teacher*. Therfore he left nothing for others to speake after him. In the old and new testament is comprehen­ded the truth and the best kind of teach­inge.

8 Therefore let this be a firme maxime, that there is none other word of God to be had, but that which is contained in the old and newe Testament: and that there is none other manner of teaching a­right in the Church, but according to the prescript [Page 300] and rule of his word. Therfore Christ commanded the Apostles to teach, whatsoeuer thinges he had commanded them.

Mat. 27.20. 1 Pet. 4.11. 1 Cor. 14.19.9 That was also diligently obserued by the A­postles*.

Obiect. It is not lawful for one alone to adde any thing: but there is another respect to be had of the vniuersall Church.

An. Faith commeth by hearing: and hearing by the word of God*: Rom. 10.10. If faith depend vppon the word of God alone, what place is now left for the word of all the whole world.

10 Obiect. A generall councell is the true image of the Church, and it is gouerned immediatlie by the Spirit of God: therfore it can not erre.

Whether a Councell can erre. An. A generall councell is gouerned by the holie Ghost, when it decreeth or setteth downe nothing contrary to the word of God. Then it cannot erre.

11 Obiect. Christ sayd, behold I am with you vn­till the end of the world*. Mat. 28.20. Ioh. 14.6. Also, I will giue vnto you a comforter, the Spirit of truth*.

An. He did not only promise that to the number of twelue, but euen to euerie one of them. And this spirit is not the spirit of error, of lying, of ignorance or darknesse, but of sure reuelation, wisdome, truth, and light*. 1 Cor. 2.12. Eph. 1.28.

12 Obiect. Whatsoeuer is giuen to euery one of the faithfull seuerally, that is giuen and belongeth to the Church altogether.

An. The Church shall neuer want that which shall be necessarie for it. But the richesse of the Church are such, that it wanteth much of the chie­fest perfection.

The church is without blott. Eph. 5.25. Obiect. The Church cleansed by the washing of water, in the word of life, is without blot & wrinkle*. [Page 301] The piller and foundation of truth *. 1. Tim. 3.15.

An. In the former place it is rather taught what 1 Christ doth daylie worke in the Church: then what he hath already accomplished. Again it is false & fri­uolous 2 to thinke that the church is altogether with­out spot, all whose members are vncleane: further­more the Church it selfe is the piller of truth, which 3 resteth vpon the word of God alone.

13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister, that she may continually and diligently depende vpon his mouth?

14 Obiect. I haue manie thinges to say to you, The church is Christs scholer Ioh.. 16.12. which you cannot carie now*.

An. The Apostles being led by the Spirit of truth into all truth, they did publish their writings, wherin they left the perfect knowledge of the doctrine of the Gospell, written.

15 Obiect. Christ commandeth that he be coun­ted an Ethnicke & as a Publicane, which shall gain­say and resist the decree of the Church*. Mat. 18.17.

An. There is no mention made there of doctrin: but onely the authoritie of censures to correct vices is auouched, that they may not set them selues a­gainst the iudgement thereof, which shall be admo­nished and reproued.

Obiect. The Church must be heard. The force of Censure.

An. Who denieth that? because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church.

16 Obiect. Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture, as from the decrees of the Church.

An. It shall sufficiently appeare else where, that it is farre otherwise.

[Page 302] Obiect. That is nowhere in the Scripture to be found, which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father.

An. I graunt this word is not extant in Scripture, but the thing signifying the same, is often founde in Scripture.

CHAP. IX. Of Councels and their authoritie.

What counsels be lawfull.1 FVrthermore Councels shall be lawfull then, if Christ sit as chiefe in the same, & do gouerne the whole assembly with his word and Spirit.

2 For this is Christs saying, where two or three shall be gathered together in my name, I am there in the midst of them*. Mat. 18.20. Which promise doth no lesse belong to euerie particular assemblie, then to a ge­nerall Councell. And those only are gathered toge­ther in the name of Christ, which adde nothing to his word, neither take anie thing therfro.

3 Obiect. The truth remaineth not in the church, vnlesse it continue among the Pastours. Neither doth the Church consist, vnlesse it appeare in gene­rall Councells.

Pastors are blind. An. That is not alwayes true. For there was a Church in Isaias his time at Ierusalem, which God had not as yet forsaken, and he calleth the Pastors thereof blind watch men, Isa. 56.10. ignorant, dumbe doggs*. In an other place he teacheth that they haue a sha­dowish pretence and cloake of priesthood*. Frō the prophet to the priest euery one followeth lying*. Osc. 9 8. Ier. 9.13.

4 Obiect. Peraduenture that was of force a­mong the Iewes: but our age is free from so great an euill.

An Would God it were: but the holie Ghost hath pronounced that it shall be otherwise. As saith [Page 303] he there were in the old people false Prophetes: so likewise there shall be among you false teachers, slily bringing in sects of perdition*. 2 Pet. 2.2. Mat. 24.11. 2 Thess. 2.4

5 And yet I would not ouerthrow the authori­tie of Pastors: onely I warne men to make choise of them, lest we admit wolues in steede of true sheep­heardes.

6 Out of this we may easily aunswer to that o­ther thing touching generall Councells. Generall counsells. The Iewes had the true Church in the time of the Prophetes. But if there had bene gathered at that time a gene­rall counsell of the priests, what manner face of the Church should haue appeared? The spirit of Sathan bare rule in the mouth of foure hundred Prophets, 1 Kin. 22.5.22. which Achab called together*. Micha is condem­ned for an hereticke, he is smitten, Ier. 20.2. he is cast in pri­son. So was Ieremie handled.

7 In that Councell which the priests & Phari­sees gathered at Ierusalē what was wanting as tou­ching the outward face? And yet Christ is condem­ned there, and his doctrine is driuen from amongst them*. Ioh. 10.47. And yet there was at that time a Church at Ierusalem. Therfore it doth not necessarily consist in the assemblie of Pastours, whome the Scripture doth pronounce to be sometimes euill.

8 Obiect. What? shall the Councels haue none authoritie in defining?

An. Yes verily. For all Councels are not to be condemned here, neither are the actes of all Coun­cels to be cancelled. But so often as the decree of a­nie Councell is brought forth, I would haue it di­ligently weighed, at what time it was holden, Things to be considered in Counsels. for what cause, to what ende, what maner of men were present: and then that it be examined according to 1 2 the rule of the Scripture. So it should come to passe [Page 304] that Councels shold haue that maiestie which they ought to haue. So we do willingly embrace those old Synodes, as the Nicene, that of Constantinople of Ephesus, and the first Chalcedon Synode.

The synode of Constant. touching breaking of images.9 By the later Councels, which are often contra­ry one to another, we may see, how much the church hath oftentimes degenerate from the purity of that golden age. It is now about nine hundred yeares a­go since the Synode of Constantinople being ga­thered vnder Leo the Emperour, did adiudg images placed in Churches to be broken. The Nicene coū ­cell decreed that they should be restored.

The contrari­etie of councels. The Nycene Synode.10 All those auncient and purer Councels had their imperfections. There appeareth a notable ex­ample hereof in the Nicene Synode. For there, ha­uing as it were forgotten all grauitie, modestie, & all curtesie, omitting to contend with Arrius, they be­gan one to wound another with inward dissentions, obiecting of crimes, and infamous libels.

11 Obiect. Synodes may indeede erre in those things which are not necessarie to saluation.

An. Then they did not alwayes follow the Spirit as their guide. But we may easily iudge by generall Councels, how great authority prouincial councels haue to make articles of faith.

12 Obiect. Though they be in mind blockish and in will most wicked, yet the word of God remaineth which commaundeth vs to obey those which haue the ouersight of vs*.

We must obey those which haue the ouer­sight of vs. An. What if I deny that they be such as haue the ouersight of vs, which are such? But what manner persons doth Iosue describe? Let not saith he, the booke of the Law depart out of thy mouth: but thou shalt meditate in it day & night. Thou shalt not turn aside either to the right hand or to the left*. Iohn. 1.7.8. Ther­fore [Page 305] those shall be our spirituall gouernours, Who are true Oureseers. which turne not aside from the Law of the Lord, either to the right hand or to the left. Otherwise we must not heare thē, as being false prophets & false Apostles*. Ier. 23.16. Gal. 1.8. Mat. 7.15. &. 15 10.

13 Because we haue proued that the Church hath no power giuen to erect any newe doctrine: let vs now speake of the power which they geue her in 1 2 interpreting the Scripture. We graunt indeed and that willingly, Interpretation of the Scrip­ture. Vse of Synodes that if anie disputation fall out about anie opinion, there is no better or surer remedie, then if a Synode of true Bishops come together, where the article or point in controuersie may be discussed. For the determination shall haue much more weight: they shall more commodiously deli­berate being together: 1 Cor. 14.29. and also Paule describeth* this way in iudging doctrines. So when Arrius arose the Nycene Synode was called: the Synode of Cō ­stantinople against Eunomius & Macedonius: that of Ephesus against Nestorius. A Caueat. Also we must note this, that it is no perpetuall thing, that that is a true interpretation of the Scripture, which hath bene set downe by the consent of a Councell. For in the se­cond Synode of Ephesus, the heresie of Eutiches had the vpper hand, and the holie man Flauian was banished.

14 Christ commaundeth all to drinke of the cuppe which he giueth in the Supper*. The heresie of Eutiches. Mat. 26.26. Contradictions of Synods. The Coun­cell of Constance commanded that it should not be giuen to the common people, but it would that the priest alone should drink. Paul calleth forbidding of mariage, hypocrisie of deuils*. 1 Tim. 4.1. Heb 13.4. And the Spirit pro­nounceth in an other place that mariage is holie & honorable among all men*. Wheras they did after­ward forbid priestes to marie, they desire to haue that counted a true interpretation of the scripture. [Page 306] Therfore whatsoeuer interpretations or decrees of Councels shall be contrarie to the truth of the Go­spell, they must in no case be receaued.

CHAP. X. Touching the power in making lawes, wherin the Pope with his adherents did exercise most cruell tyran­nie and butcherie vpon soules.

The seconde part touching making of laws1 NOw followeth the second part touching ma­king of lawes: from which spring innumera­ble traditions of men did issue, being as many snares to strangle souls. Therfore it is worthy to be knowne whether it be lawfull for the Church to bind mens consciences with the lawes which it shall make.

Consciences must not be insnared.2 We see how wearily Paul walked in this point*, so that he durst not euen in one thing insnare the conscience. For he did foresee what a wound might be made in the consciences of men, if the necessitie of those things should be layd vpon them, the liber­tie whereof the Lord had left.

What con­science is.3 That this knot may be loosed, we must first know what conscience is. We must fet the definitiō out of the proper deriuation of the word. For as sci­ence taketh the name frō the knowledge of things: Science. so when men haue the feeling of Gods iudgment, as a witnesse adioyned to them, which doth not suffer them to hide their sinnes, but that they are drawen vnto and arraigned before the iudgment seat of the iudge, that feeling is called conscience. For it is a certaine meane betweene God and men. From whence the olde prouerbe cometh, the conscience is a thousand witnesses.

Workes respect men and the con­science God.4 Therfore as works haue respect vnto men, so the conscience is referred vnto God. So that a good conscience is nothing else, but the inward integritie of the hart. In which sence Paule writeth, that the [Page 307] fulfilling of the Law is loue out of a pure conscience and faith vnfaigned*. 1 Tim. 1.5. Also it is sometimes extended vnto men. So Paule indeuored to walke with a good conscience toward God and men. But that is vnpro­perly spoken. And that is to be considered both in the commandements of God which must needs be kept, and also in things indifferent and meane. How mens laws be to be ob­serued.

5 If mens lawes be giuen to this ende that they may charge vs with religiō, as if the obseruing ther­of were of it selfe necessarie, we say that that is layd vpon the conscience which was not lawfull. For our consciences haue not properly to deale with men, but with God, seing they are gouerned by the word of God alone.

Obiect. We must obey Princes euen for consciēce sake*: Rom. 13.2. therfore the lawes of Princes beare rule o­uer mens consciences.

An. We must distinguish betweene the Genus & the Species. The generall commandement of God commendeth the authoritie of magistrats. That we must obey princes and how farre Hitherto we must obey. But it is not meete that the lawes which are written by them, should appertaine vnto the inward gouernment of the soule. Therfore if any 1 2 thing be commanded contrarie to the word, or if in things indifferent there be a certaine necessitie laid vpon vs, we must not obey.

6 Such are those which in Poperie are called ec­clesiastical cōstitutions which are brought in for the true & necessary worship of God. Popish consti­tutions. And as they be in­numerable, so they be infinite grins to insnare souls.

Ob. Bishops are spirituall lawgiuers appointed of the Lord, Authoritie of Bishops. after that the gouernment of the Church is committed to them. Therfore he which breaketh their cōstitutiōs, rebelleth against god & the church

An. The authority of Bishops appertaineth to set [Page 308] the pollicie of the Church in good order, against which we must not speake. But it is necessarie that they alwayes follow the rule of the Scripture.

There is but one lawgiuer, God.7 For to speake properly there is but one Law­giuer, namely, the lord, who is able to saue & to de­stroy. He hath so comprehended in his Law, all that which was necessarie to the perfect rule of good life, that he left no thing for men to adde to that 1 chiefe perfection. And this doth he to that end, first 2 that all our works may be gouerned by his will. Se­condly, that he may shew that he doth only require obedience at our hands.

8 If we keepe in mind these two reasons, we may easilie iudge what constitutions of men are contra­ry to the word of God. With the former reason Paul contendeth against the false Apostles which assaied to burden the churches with newe burdens*. Col. 2.8. He v­seth 1 the second more in the Galathians, when he 2 teacheth that the consciences must not be insnared which must be gouerned by God alone. Gal. 5. Faultes of po­pish constitu­tions.

9 Let vs apply this doctrine to our times. We say that the constitutions wherwith the Pope doth 1 2 burden the Church, 1 They ar coū ­ted for the true worship of God 2 They bind the consciences. 3 They make the comman­dement of God of none effect Mat. 15 3. 4 They be vn­profitable and foolish. are hurtfull, whether they be concerning ceremonies and rites: or which do more belong to discipline. First because they holde that the worship of God is contained in them: Secondly because they bind the consciences with precise ne­cessitie to keepe what soeuer they command.

10 Furthermore that is the worst of all that whē religiō is once begun to be determined by such vain inuentions, the commandement of God is made of none effect*. For it is a greater offence with thē, to haue omitted auricular confession, thē to haue con­tinued a most wicked life a whole yeare together.

1 2 11 There be also other two no small faults in the [Page 309] same constitutions, first they prescribe vnprofitable obseruations. Secondly they oppresse the conscien­ces with an infinit multitude, and they do so cleaue to shadowes, that they cannot come to Christ. Infinite multi­tudes.

12 So that at this day not onely the vnlearned multitude, but as euerie one is puft vp with worldly 1 wisedome, Popish snares so he is wonderfully delighted with the beholding of ceremonies. Hypocrites & silie womē thinke that nothing can be inuented, which can be either more beautifull, or better. Neither is it anie maruell that the authours thereof are come to that point, as to mocke both them selues & others with friuolous toyes: The papists are apes. because they haue taken a pattern partly by the dotings of the Gentiles: & partly like apes they haue imitated the old rites of Moses Law. 2

13 Againe there is such a number of them, The number is not tollerable that the Church can in no case endure them. Hereby it commeth to passe that there appeareth in ceremo­nies, I wot not what Iudaisme: & other obseruations bring vpon godly soules a grieuous butcherie.

14 Obiect. There be amongst vs manie, as igno­rant, Popish intro­duction. as they were some amonge the people of Is­raell. Such introduction was appoynted for their sake.

An. To oppresse weake consciences with great heaps of ceremonies, is not to comfort them. Paule saith that the Iewes are like to children, which were kept vnder tutors and gouernours, & we to growen men, which being set free from the tuition of others, haue no neede of childish rudiments.

Quest. Shall the ignorant sort then haue no ce­remonies geuen them to helpe their vnskilful­nesse?

An. Let those be giuen thē which set forth Christ more plainly, and not those which darken him.

[Page 310] They are counted purg­ing sacrifices15 Obiect. They be sacrifices, wherewith God is well pleased: sinnes are taken away: and saluation is purchased.

An. They are rather foolish and pernitious opi­nions.

Bosting of stage players. Obiect. Good things are not corrupt by straunge errours, for as much as in this behalfe a man may no lesse sinne in works commanded by God.

An. But they are euill, as being not vnderstood, and like to a stage play. God seeketh obedience, nei­ther will he be worshipped with precepts of men Mat. 15.9.. Ier. 7.22. Lastly they do not direct vs vnto Christ: but they are only nets to catch money, and serue for sacrile­gious buying and selling.

7 Inuented for gaine.16 Therefore so often as this superstition cree­peth in, that they will haue men to worship God with their inuentions, what lawes soeuer are made to that end, they straight way degenerate vnto those grosse abuses. God threatneth this curse to all ages, that he will strike them with blindnesse & blockish­nesse, Ies. 29.13. Popish traditi­ons. which worship him with doctrines of men*.

17 Obiect. Our traditions are not of men, but of God. For the Church is so gouerned by the Spirite of God, that it can not erre.

An. We haue alreadie shewed howe falslie they chalenge to them selues the title of the church. For the Church followeth the rule of her spouse. Nei­ther is that the Church, which passing the boundes of the word of God, doth play the wanton, & doth riot, in giuing new lawes.

The Church doth not go without the word. Obiect. The prophecies are added to the Lawe.

An. There is no addition there, but an expositiō.

18 Obiect. We haue from the Apostles the be­ginning of our traditions.

An. The whole doctrine of the Apostles trauel­leth [Page 311] to this ende, that the consciences may not be 1 burdened with new obseruatiōs: or that the worship of God may not be polluted with our inuentions. 2

Obiect. The most of the Apostles decrees were receaued by vse and the manners of men, The decrees of the Apostles are set downe in writing & yet they were not put downe in writing.

An. They learned by the reuelatiō of the Spirit, after Christ his ascension, those thinges which they could not vnderstand when Christ was liuing, and those things which were necessarie to saluatiō they left in writing.

19 Therfore in all these things there is great sim­plicitie required, such as we see appeare in the ad­ministratiō of the Supper in the Apostles time. The next successors added somewhat, which was not to be misliked. But afterward came those foolish coun­terfaiters, The making of the Masse who patching together diuers pieces now & then made these gestures & iettings of the Masse.

Obiect. Augustine saith, that those things which are done with one consent in all the whole church, came first from the Apostles them selues.

An. We may vnderstand, saith he *, Epist. 118. that those things which are kept in all the whole world, were decreed either by the Apostles thē selues, or else by generall councels, whose authoritie is most whole­some in the Church. But he speaketh of the obser­uations of his time, which were then very fewe.

20 Obiect. We haue holy water frō the Apostles.

An. Yea I wot not what Pope did pollute Bap­tisme with this strange and vnseasonable signe. Holie water. The decree of the Apostles.

21 Obiect. The Apostles and Elders of the pri­mitiue Church, established a decree, besides the cō ­mandement of Christ, wherin they commanded all the Gentiles to abstaine from things offred to idols, Act. 15.20.29. from strangled, and from bloud*.

[Page 312] An. The Apostles made no new Law, but the di­uine and eternall commaundement of God, tou­ching the not breaking of charitie. Neither is anie iote of that libertie taken away, but the Gentiles are admonished by what meanes they should temper them selues to their brethren, that they abuse not their libertie to the offending of them.

22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered, do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake, or that they work not openly vpō holy days.

23 Obiect. And yet it is needfull, that being in subiection we suffer euē the hard commandements of our rulers.

An So they decree nothing that is contrarie to the truth of the word of God. Ies. 29.13. Mat. 15 9. For God reiecteth* and punisheth 2 Kin. 17.24.32. 1 Kin. 12.1. 2 Kin. 16.10. the inuentions of men.

24 Therfore both our owne wisedome, and also the wisedome of all men must become foolishnesse in our eys, that we may suffer God alone to be wise.

25 Obiect. Samuell sacrificed in Ramath, and though he did that contrarie to the Law, yet it plea­sed God. 1 Sam. 7.17.

An. He did not set anie second Altar against the onely Altar: Samuels sacri­fice. but because there was not as yet anie place appointed for the Arke of the couenāt, he ap­pointed the citie where he dwelt for the sacrifices, as being most commodious.

Obiect. Menoha being a priuate man, did offer a sacrifice contrarie to the Law*.

Iud. 13.19. Menohaes sacrifice. Mat. 22.3. An. This was an extraordinare and particular example, neither is it to be imitated.

26 Obiect. Christ would haue those burdens which were heauie & which could not be born, to be [Page 313] borne, which burdens the Scribes and Pharises did binde together.

An. Christ would haue his disciples to beware of the leauē of the Pharisees, The traditions of the pharises because they mixed their traditions with the doctrine of truth: yet hee will haue them to bee hearde, if they teache Moses his law.

27 Obiect. Then all the lawes are euill, wherby the order of the Church is set in frame.

An. Lawes which serue to nourishe pollicie and peace, are greatlie to bee obserued in Churches, What ecclesiasticall lawes be good. 1 Cor. 14.40. so they be made decentlie & according to order.

28 Which shalbe, if rites be vsed, which may pur­chase reuerence to holy things. That done, if mode­stie 1 2 and grauitie doe shine and appeare. What thinges order requi­reth. This is the first thing in order, that those which rule, know the rule how to rule well: and that the common people be accustomed vnto the obedience and true disci­pline. 1 Lastlie, that the state of the Church being set 2 in good order, the peace & quietnes of the church 3 be prouided for.

29 And that is comelinesse, which is so fit, Comelinesse must de ob­serued in the church. for the reuerence of holie mysteries, that it is a fit ex­ercise vnto godlinesse, or at least such as shall serue to the conuenient garnishing of the action, and that not without fruite. Order in the church. Such exercises of godlines leade vs directlie vnto Christe. And order is placed in that framing, which taketh away confusions and tumultes. Paul giueth an example of the former, 1 that profane quaffing & banquetting be not ioyned with the supper*. 1 Cor. 12.21. In the other sort are the houres appointed for prayer and preaching. Therefore the one sort of constitutions haue respect vnto rites and ceremonies, the other to discipline and peace.

[Page 314] What constitu­tions be good.30 Furthermore I allowe those constitutions of men, which are both grounded vpō the authority of God, and also are taken out of the scripture, and consequentlie are altogeather diuine. Let kneeling in time of solemne praier be an example.

Quest. If we must hear the Lord alone, why hath he not described particularlie, One forme of discipline doth not agree to all ages. what we ought to fo­low in discipline and ceremonies?

An. Because they depend vpon the condition of times, neither doth one forme agree to all ages. Yet we must follow generall rules, that that may be ob­serued which is comelie, 1 Cor. 14.40. & which order requireth*.

Quest. What libertie of conscience can there be in so great obseruation and circumspection?

An. Yea it shall stand excellentlie well, when we shall consider that the lawes are not stedfast & con­tinuall, Rudiments of our infirmity. whereto wee are bounde, but externall rudi­ments of mans infirmitie which though all of vs do not neede, yet all of vs doe vse, because one of vs is bound to another to nourish loue.

Quest. What? Is there so great religion in a wo­mans veile, or in her silence, or in kneeling, that it cannot be omitted without danger?

An. If in these one swarue either through want of wit, Euill contempt by reason of stubbornesse. or through forgetfulnesse, or necessitie, there is none offence committed, but if through cōtempt the stubbornnesse is to be misliked.

32 Furthermore we must vse great diligence in this point, that none error creepe in which eyther staine or darken this pure vse. Which thing shall be brought to passe, if all the obseruations that bee, shall haue a manifest shew of profite, and if very few bee vsed: Let ceremonies be profitable. and especiallie if the doctrine of a faith­full pastour be ioyned therewithall, to shut and stop the way before wicked opinions.

CHAP. XI. Of the iurisdiction of the church, and the abuse ther­of, such as we see in poperie.

1 THE thirde part of Ecclesiasticall power re­maineth, The third part touchinge iurisdiction. which we say cōsisteth in iurisdicti­on. And this iurisdiction is an order prouided for preseruation of spirituall pollicie: to this ende, from the beginning there were iudgement seates or cō ­sistories in churches, to examine manners, Consistories. Mat. 18.18. and pu­nish vices: and beare rule in exercising the office of the keyes*. Paul calleth them gouernments 1 Cor. 12.22. Gouernments. Ioh. 20.23. Mat. 16.19. The preaching of the worde.. Fur­thermore, that power of the keyes hath two parts principallie. The one consisteth in preaching the Gospel*, which is properlie not so much power as a ministerie, if we respect men. For Christ hath giuen this power to his word, whereof men are ministers. We speake not of this now.

2 The other power of binding and loosing is de­scribed by Christ*, when hee saieth, What it is to binde and the ende. If anie brother heare not the church, let him be to thee as an Hea­then or publicane. Verilie I say vnto you, whatsoe­uer yee shall binde, &c. But the church bindeth him whom it excommunicateth: What to loose not that it may destroy him, but that he may repent: It looseth him whom it receiueth to communion or fellowship: because it doeth as it were make him partaker of the vnitie which it hath in Christ Iesu. And least anie man cō ­temne the iudgement of the church, the Lord doth testify, that it is nothing els but the publishing of his sentence.

3 Obiect. All these thinges lasted but for a time, when as the magistrates were as yet aliens frō our religion. Discipline is necessarie.

An. This order is alwaies necessarie. Because [Page 316] the church doth neither take anie thing to herselfe which is proper to the Magistrate: The difference betwene the magistrat and the church. neither can the Magistrate doe this which the church doth: yea the Magistrate himselfe must sometimes be chastened, which thing befell Theodosius Caesar.

4 And surelie if anie man doe throughly weigh the wordes of Christ, hee shall plainelie see that the state & perpetuall order of the church is described there, and not any temporall order.

5 Furthermore the true vse of Ecclesiasticall iu­risdiction is, Vse of eccle­siasticall Iurisdiction. that offences may be preuented: and if anie offence be risen, it may be done away. Ther be two things to be considered in the vse: first, that this 1 spiritual power may be quite seperated from the au­thoritie 2 of the sword. Secondly, that it be not admi­nistred as one man will, Discipline seperated from the power of the sword. Excommuni­cation is the sharpest cen­sure of the church. but by a lawefull assemblie: both things were obserued in the purer church. For the holy Bishops did neither vse fines nor prisons, but their sharpest punishment was excōmunication & that in great necessitie, according to the word of God.

6 Neither was such power in mans hand onely, that hee might doe whatsoeuer he would, but it did belong to the cōpany of Elders, which was in the church, The Senat of the church. that which the Senate is in the citie. Cypriā ioyned the whole Cleargie with the Bishop. And it was an vsuall custome that the iurisdiction of the church should be exercised by the Senate of elders: wherof there were two kinds: Epist. 14. lib. 3. Two sortes of Elders. In. 5. cap. 1. ad Tim. Tirannie of Bishops. for some were appoin­ted to teach: othersome were only Censors of man­ners: This ordinance grew out of kind by little & lit­tle. In Ambrose his time the clarks alone were Cē ­sors*. At length the Bishop did challendge that to himself, which was graunted to the church.

7 Afterward the Bishops committed this charge [Page 317] to their officials: Officials. which in deed differ nothing from profane iudges.

Obiect. Officials admonish and excommunicate. The iurisdi­ction of offi­cials is ridi­culous.

An. Surelie they mock God by this. Some poore man oweth a little money? He is cited: If he appeare he is condemned. Being condemned, vnlesse he pay he is admonished. By the second admonition there is a step made to excommunication: if hee appeare not, he is admonished to come to the court: if hee make delay, he is admonished, and foorth with ex­cōmunicate. I speake nothing of the praies, spoiles, briberies, sacrileges, whiche are gathered there­by.

8 Such is the popish spirituall iurisdiction. Also they doe falslie attribute to themselues the power of the sworde: Bishops doe falslie attribute to them selues. the power of the sword. because it is not exercised vppon mens consciences, and Christe also forbade that*.

Obiect. Moses had both together.

An. First, that was done by a rare myracle. Se­condlie it did but last for a time: Mat. 20.25. for when there is a certaine forme appointed by God, the ciuill go­uernment 1 2 is left to him: he is commanded to resign the priesthood to his brother.

9 Obiect. By this meanes the glorie of Christe doeth florish as it is worthie, The priesthood is resigned to Aaron. and in the meane sea­son the Bishops are not too much called away from that which their calling requireth.

An. As touching the first Christ saith*, Kinges of the nations and Princes reigne ouer them, 1 but you shall not bee so: and in an other place*, Mat. 20.23. Luk. 22.25. Luk. 12.14. Who made me a iudge or a deuider among you? As touching the other they are not more excel­lent then the Apostles, who did not thinke it meet 2 for them to serue tables, Act. 6.2. hauing forsaken the word of God*.

[Page 318] Act. 6.2.10 Neither is it to be doubted, but that Bishops went thus farre beginning with a verie little: but they haue lifted vp themselues with subtiltie & cro­ked craftie meanes, and that priuilie. In times past if anie controuersie did happen, A laudable custome. the godly committed the iudgement thereof to the Bishop, because they did not doubt of his vprightnesse. This was praise worthie, Iurisdiction was made of voluntarie iudgments but these men made an ordinary iurisdicti­on of voluntarie iudgements. When cities & coun­tries were shortlie after brought into diuers straits, they fled vnto the patronage of Bishops: these men of patrones, became lords.

11 Although the Bishop of Rome being not con­tent with their kingdomes, laid hands vpō the Em­pire, Lib. de. consid. 2. who as Bernard saith*, had neede of a weed­hooke, not of a scepter.

Epist. 5 lib. 2. Gregorie.12 Gregorie called the Emperour most noble Lorde, and himselfe his vnworthie seruant*.

13 Neither are fiue hundred yeares yet past, when as the Bishops were in subiection to princes: neither was the Pope created without the authori­tie of the Emperour. Henrie the Em­perour sold holie thinges. Hildebrand brought the Emperoures in subiection to him. Constantinus. Increase of the Papacie. The Emperour Henrie the 4. of that name, who solde holie things, gaue occasion to Gregory the seuēth, to alter this order. At length Hildebrand who called him selfe Gregorie the se­uenth, made also the Emperours subiect to him.

Obiect. The West Empire was giuen to the Pope by Constantine.

An. That is a false starting hole, vnder colour of donation.

In the meane season the Popes ceased not some­times by fraude, somtimes by treacherie, sometimes by weapons to inuade other mens dominions: also they brought the citie it self which was at that time free vnder their power: vntill they came to that [Page 319] power, which they doe now enioy.

15 To iurisdiction is annexed freedome. Freedome annexed to Iurisdiction. For they thinke it an vnmeet thing, if in personall cau­ses they answere before a ciuill iudge, and they sup­pose that both the libertie & also the dignitie of the church consisteth in that, if they be exempted from common iudgements and lawes.

Obiect. If any question of faith were handled or anie such question as did properlie appertaine to the church, the hearing thereof was referred to the church.

16 An. By this exception holy men sought no­thing els, but that Princes which were not religious might not with tyrannicall violence and lust hinder the church in doing her dutie. For they did not dis­alow it, if sometimes Princes did vse their authority in Ecclesiasticall matters, so this were done to pre­serue the order of the church, and not to disturbe it. Therefore they doe euill to chalendge to them­selues freedome.

CHAP. XII. Of the discipline of the church, whose principall vse is, in censures and excommunication.

1 FVRTHERMORE, The diuision. that we may the more ea­sily vnderstand Ecclesiastical discipline, which dependeth vpon the power of the keyes, and spiri­tuall iurisdiction, let vs deuide the churche into the cleargie and the common people. Let vs speak first 1 of common discipline, vnder which all men must be: then we will come to the cleargie, which haue their 2 proper discipline.

2 The first foundation of the church, is, that pri­uate admonitions doe take place: that is, if any man [Page 320] 1 doe not his duetie willinglie, that he suffer himselfe to be admonished: The degrees of comō disci­pline. Priuate admo­nition. and that euerie one studie to ad­monish his brother when need is. Especiallie let the Pastors be diligēt herein, whose dutie it is to preach to the people, and to exhort through euery house*. 2 If any man refuse admonitions, and despise two or three witnesses: Act. 20.20. and if hee continue stubborne, let 3 him be banished out of the companie of the faith­full*, Mat. 18.15.17. as a contemner of the church.

Excommuni­cation.3 But because he intreateth there of secret faults wee must put this diuision, that some sinnes are pri­uate, 1 2 and some publike. Christ speaketh of the for­mer, Deuision of sinnes. Mat. 18.15. 1 Tim. 5.20. Gal. 2.14. Reproue him betweene him and thee alone*. Paul saith concerning open sinnes, Reproue him in presence of all men*: that the rest may feare. Hee himselfe followed this last in Peter*. Therefore in secrete sinnes let vs proceede according to the de­grees which Christ setteth down: Another destinction of sinnes. in manifest sinnes, let vs straight way proceed vnto the solemne rebu­king of the church.

4 Let this be also another distinction. Of sinnes some are defaults, some hainous offences: for these latter Paul vseth a more sharpe remedie in the ince­stuous person of Corinthus*: because he doth not only in wordes chasten, but with excommunication punish him.

5 And there be three ends whereto the church hath respect in such corrections, Endes of cor­rection. and in excommu­nication. The first is that they may not bee named 1 among christians which lead a wicked life, as if the holy church were a conspiracy of wicked men*. Col. 1.24. The 2 second that good men may not bee corrupted with the continuall companie of the wicked*. 1 Cor. 5 6.11. The third 3 is, that those men themselues, beeing confounded with shame, 2 Thess. 3.14. may begin to repent of their filthines*.

[Page 321]6 These ends being set downe, it remaineth that we see how, and after what sort the church doth ex­ecute this point of discipline, The diuision of sinnes. Publike. Priuate Stubbornesse. Haynous offences. Defaultes which consisteth in iu­risdiction. First of all let vs retaine that diuision of sinnes, that some are publike and some priuate. The former kinde doth not require these degrees which Christ reckoneth vp. In the second sort, they come not to the church, vntill stubbornnes come. When it is once come to knowledge, then must we obserue the other diuision between hainous offences & de­faults. In lighter offences there must a light and fa­therlie chastisement be vsed. But hainous offences must be chastised with a more sharp remedie: 1 Cor. 5.5. as by depriuing of the supper, vntill the sinner doe testifie his repentance*. This order did the olde and better church obserue, whē lawful gouernmēt was in force. Let Princes submit them­selues to disci­pline.

7 So far of was it that anie was exempted from this discipline, that the Princes did submit thēselues together with the common people, to abide & beare it. And it is meet that the scepters of all princes bee made subiect to Christes crowne. So Theodosius was depriued by Ambrose of the right of the com­munion*. Am. lib. 1. Epist. 3. in orat. funeb. Theo. This is a lawefull proceeding in excom­municating of a man, if not the elders alone do that apart, but the Church knowing and approuing the same.

8 And such sharpnesse becommeth the church as is ioyned with the spirite of meeknesse, that he may not be swallowed vp of sorrow which is punished*. 2 Cor. 2.7. For by this meanes a remedie should bee turned to destruction. A caueat. Sharpnesse of the men of old. For when as they enioyned a sinner pe­nance to endure for 7. 4. 3. yeres, or during his whole life: what could followe thereupon, but either great hypocrisie, or great desperation?

9 All thinges must be tempered with loue and [Page 322] curtesie. All things must be temperat with courtesie. Neither is it for vs to blot out of the num­ber of the elect excommunicate persons, or bee out of hope of them as if they were alreadie damned. Wee may indeed count them straungers from the Churche, and therefore from Christe: but yet on­lie during that time wherein they continue diuor­sed.

The difference betwene excō ­munication and cursing.10 For there is this difference between excom­munication and accursing that accursing doth giue ouer a man to eternall destruction, taking away all pardon: this that is excōmunicatiō doth rather pu­nish maners. There is either rare or none vse of ac­cursing. Though the Churche doe not suffer vs to keepe companie with excommunicate persons, yet we must striue, and labour to bring them to better fruit, 2 Thess. 3.15. that they may returne to the fellowship of the Church*: least wee fall straightway from discipline to butcherie.

To depart from the church. Lib. 2. cont parm cap. 1.11 This is also especiallie required to the mo­derating of discipline, which Augustine disputeth a­gainst the Donatists*, that neither priuate men, if they see vices not diligently corrected by the coun­cell of Elders, depart from the Church, or that the Pastours themselues, if they cannot purge all things which need redressing, What pastour is free from the curse. doe not therefore cast from them their ministerie, or disturbe the whole church with vnaccustomed sharpenesse. For whosoeuer doth either by rebuking amend what he can: or ex­cludeth that which hee cannot amende, sauing the bond of peace: or doth disalow with equity, and sup­port with stedfastnesse that which hee cannot ex­clude: hee is quit and free from the curse.

12 And this doth hee say, because of the Dona­tists, which when they sawe vices in the churches, which the Bishops did reproue with wordes, but [Page 323] not punish with excommunication, they did cruel­lie inueigh against the Bishops, We must not make any schisme. The schisme of the Anabap. and did deuide themselues from the flocke of Christe with a wic­ked Schisme. So at this day the Anabaptistes.

13 Augustine doth principallie commende that one thing, if the infection of sinne inuade the mul­titude, then the sharpe mercie of liuelie discipline is necessarie. For saith he, Epist. 64. Note. euen purposes of seperati­on are vaine, pernitious, sacrilegious: because they are wicked and proude: and doe more trouble the good weake ones, then amend the stout euill ones.

14 The other part of discipline, The second part of Disci­pline concer­ning fasting. consisteth ther­in, that as times shall require, the pastours exhort either to fasting, or solemne praier, or to other ex­ercises of humilitie, repentance and faith, for which there is neither time, nor maner, nor forme prescri­bed in the worde of God, but it is left to the iudge­ment of the church: the obseruation of this point also, as it is profitable, Ioel 2.16. Act. 13.3. so it was vsed in the olde churche in the time of the Prophetes and Apo­stles*.

15 Let lawfull fasting haue three endes. For wee vse the same either to bring downe the flesh: The ends of fastinge. or that 1 we may be better prepared to praiers, or that it may be a testimony of our humility before God. The first 2 3 end is fitter for priuate fasting. The second is com­mon to both, and the third likewise. When a fast must be biddē.

16 Therefore so often as we must make pray­er to God for any great matter, it were expe­dient to proclaime a fast when wee bid praier. So when the men of Antioch did lay handes on Paul & Barnabas, they ioyne fasting with praier Luk. 2 37.. Act. 13 3. Such was the fast of Anna the Prophetesse, of Nehemi­as Nehem. 1.4., and others,

17 Againe, if either pestilence, or famine, or war [Page 324] begin to raunge, or if any calamitie hang ouer anie countrie, it is the dutie of the Pastour to exhort the church to fast, Ioel. 2.15. Ioh. 3.5. that it may humbly beseech the Lord to turne away his wrath. Wee may readilie gather out of the wordes of Ioel, that the people of Israel did that*.

Obiect. It is an outward ceremonie, which toge­ther with the rest had an end in Christ.

An. Yea it is euen at this day also an excellent help for the faithfull. Mat. 9.15. Therefore when Christ excu­seth his Apostles*, because they did not fast, he saith not that fasting was abrogated, but he assigneth the same to times of calamitie, and he ioyneth the same with mourning.

Sobrietie is most fitte for Christians. Fasting consi­steth in three thinges.18 It is well knowen that the life of the godlie must be tempered with thriftinesse & sobrietie: but there is besides that another temporall fast, when we diminish somewhat of our accustomed maner of liuing: this consisteth in three things, in the time, that we come to praier fasting: in qualitie, that bee­ing 1 content with small fare wee auoid dainties: in 2 quantitie that we eate more sparinglie then we are 3 wont.

1 19 But we must alwaies beware that there creep in no superstition. Thinges to be auoyded in fa­sting. Therfore let vs first remēber that we must rent our hearts & not our garments*. Second­lie we must take heed that wee count it not a meri­torious 2 worke. Such was the doting of the Mani­chees*. Lib. 2. de Mor. Lastlie, that it must not be strictlie required 3 as necessarie. For that is to giue an occasion to ty­rannie. Manich. cap. 13. & lib. 30. cont. Faustum.

20 Wherein the men of old did erre, and those which brought in the superstitious Lent, and other ceremonies.

Obiect. Christ fasted fortie daies.

[Page 325] An. Hee fasted not therefore that he might pre­scribe others an example: What manner fasting Christs was. but that by a myracle he might confirm the preaching af the gospel. Neither did he fast oftē, nor after the maner of men: because he eat no meat for the space of 40. daies. Exod. 24.18 & 34.28. But as Mo­ses to establish the authoritie of the law*. So Christ to begin the gospel. So Elias, to the ende the people might know him to be a restorer of the law, 1 Kin. 19.8. spent 40 daies without meat*. There was also a great diuer­sitie in that superstitious imitation, which is in deed a wrongfull zeale.

21 Afterward followed far worse times, and vnto the disordered study of the common people was ad­ded both the ignorance and also the rudenes of the Bishops, & also lust to reigne & tyrannous rigor.

22 There followeth another part of discipline 2 which appertaineth properlie to the cleargie. The second part of Disci­pline touching the cleargie. That is cōtained in Canons, which the olde Bishops laid vpon themselues & their order, of which sort these are, that no clark should giue himself to hunting, di­cing, or banquetting. To these were added the pu­nishments also, where by the verie authoritie of the Canons was established. To this ende euery Bishop had the gouernment of his cleargie committed to him. Therfore were prouinciall Synodes instituted, that those which wer negligēt, Prouinciall sy­nods. The Emperour alone did ga­ther a generall councell. might be made to do their duetie. For it was in the Emperors power on­lie to call a generall councell. So long as this sharp­nesse did last, the clarks required no more in worde at the peoples hands, then they themselues did per­forme in example. Forasmuch as they were straigh­ter to thēselues then to the people. Al that is so gro­wen out of vse, that nothing can at this day be in­uēted to be more vnbridled & dissolute thē the cler­gie: & it is growē to such licentiousnes, that almost [Page 326] all the world crieth out. Antiquitie is buried, onelie the shadowes thereof remaine.

Mariage for­bidden.23 They are therein straigth, and vnintreatable, that Priestes be forbidden to marrie: though that be done through wicked tyrannie & against the word. Because God hath expreslie prouided that this li­bertie might not be infringed *. 1 Tim. 3.2. Tit. 1.6. Paul foresawe that such doctrine of diuels would be broched*.

Montanus. Talianes. Eucratites. Obiect. Montanus, the Tatianes, and Eucratites did condemne matrimonie, not we: but we do onely exclude the Ecclesiasticall order from it.

An. The Prophesie agreeth as well to the Pa­pistes, as to the Tatianes, because it is all one thing.

24 Obiect. The Priest must be distinguished from the common people by some marke.

An. As the Lorde did not foresee that also, in what ornaments the Priests ought to excell: 1 Tim. 3.2. Siritius called mariage polu­tion. Ad Epis. His­pantarum.. not­withstanding hee hath placed marriage among the rest of the gifts*, which Siritius the Pope called the defiling of the flesh*.

25 Obiect. The Leuiticall Priestes, so often as their courses came to minister, must haue laine frō their wiues, that beeing cleane they might handle holie things.

The difference betwene the ministery of the Gospell and he Leui­ticall. An. There is not like reason or considerati­on of the ministerie of the gospel, as was of the Le­uiticall ministerie. For they as figures did represent the holinesse of Christ the Mediatour, and did sha­dow it with certaine grosse draughtes. The Eccle­siasticall Pastours do not at this day beare this per­son. Wherefore the Apostle without exception pro­nounceth that marriage is honourable among all men*. Heb 13.4. Which thing the Apostles did approue by their owne examples. 1 Cor. 9.5.

[Page 327]26 Neither did the old fathers onlie tollerate mariage in the order of Bishops, but also it was pro­nounced in the Nicene Synode, Hist. tripart. lib. 2. ca. 14. that lying with a mans owne wife was chastitie*.

27 After this followed the times wherin too su­perstitious loue of single life got the vpper hand: & the praises of virginitie were song without measure.

Obiect. Priestes were manie times forbidden to marrie.

An. This liberty continued both vnder the apo­stles, and also certaine ages afterward, Single lyfe. Bishops were longe tyme married. that Bishops might marie: shall we thinke that vnlawfull and vn­seemelie at this day, which was vsed and receiued then with praise?

28 Let vs conclude that there must be no neces­sitie laid, where the thing is of it selfe free, and doth depend vpon the profite of the Church.

CHAP. XIII. Of vowes, by rash making whereof euerie man hath mi­serablie intangled himselfe.

1 SVRELIE it is a lamentable thing, that the church, for which libertie was bought with the price of Christes blood, Ecclesiasticall tirannie. was so oppressed with cruel tyrannie, and almost ouerwhelmed with an huge heape of traditions: but the priuate madnesse of e­uerie man did shewe that Sathan and his ministers had so great libertie graunted thē by God not with­out most iust cause. Hereby it came to passe, that neglecting Christe, and hauing greeuous burdens laid vpon them, by digging ditches and pits for thē ­selues, they drowned themselues more deeplie: A similitude. that wee see in vowes, wherwith they binde themselues as with most straight bonds.

[Page 328] Lawfull vowes.2 Furthermore if wee will not erre in iudging what vowes be lawfull, and what otherwise: we must 1 2 consider three things: first, who it is to whom wee 3 make our vowe. Secondlie, who we be which make our vowes: Lastlie with what minde we vowe. The first tendeth to this end, 1 To whom the vowe is made. that we think that we haue to deale with God: whom our obedience doth so de­light, that he pronounceth that all wil worshippings though they be beautiful, Col. 2.23. are accursed*. That which is doone without faith, whiche resteth in the word, is sinne. Therefore let this be the first caution or prouision that wee attempt nothi [...]g vnlesse wee haue God to goe before vs, The first cauti­on in vowes and to tell vs as it were out of his word, what is good to be done, or vnprofi­table.

2 Who we be.3 In the other let vs measure our strength, & be­hold 1 2 our vocation, that we neglect not the benefite of the libertie which God hath giuen vs. For hee 3 which voweth either that which is not in his power or which is cōtrary to his calling, is rash: & he which despiseth the bountifulnes of God, Act 23.12. Iud. 11.30 Iephthaes vowe is ignorant. Such was the vow of the cutthrotes* of Iephthe*, and at this day of the sacrificing Priestes, Monks, Nunnes, who forgetting their owne infirmitie, thinke that they are able to lead a single life.

3 With what mind.4 Thirdly it skilleth much with what mind thou makest thy vow if thou wilt haue it to be alowed of God. 4 Endes of vowes Therfore let vs direct our vowes to four ends: wherof we refer two to the time past, and two to the time to come. To the time past appertain the vowes of thanksgiuing, Of thankes gi­uing. Gen. 28.20 & the vowes of repentance. Of the former we haue an example in the tithes which Ia­cob vowed Psal. [...]2.16 & 55.13. & 116 14.. In the old sacrifices of the peace ma­kers. Thus must we vnderstand the Psalmes wherin mention is made of vowes*. The second kind shalbe [Page 329] lawfully obserued if vsing a vowe, The vowe of Repentance. that we may bind ourselues with a straiter bonde, we renounce that wickednesse into which we were fallen.

5 The vows which are made for the time to come to tēd to this end, The vowes of the time to come. partly that we may be made more warie: partly that we may be pricked forwarde as it 1 2 were with pricks to do our dutie.

6 Such is the vowe made in Baptisme, confir­med by catechizing and the receauing of the Sup­per: whereby, renouncing Sathan, we binde our selues to serue God, that we may obey his holie commaundements, and not obey the wicked lusts of our flesh.

Obiect. No man doth perfectly obey the Law.

An The promise which we there make, is ioyned both with crauing of pardon, and also with crauing of the help of the holy Ghost. Let particular vowes be onlie for a time. In particular vowes the three former rules must be obserued. Let them be sober & but for a time: lest if they be continuall, thou either pay them with great tediousnesse, or being wearied with the long continuance thereof, thou be enforced to breake them.

7 Therfore we cōdemne all superstitious vowes: Superstitious vowes such as are abstaining from wine and flesh: fasting for certaine dayes: gadding on pilgrimage to holie places and such like.

8 Yea we see how farre Munkish vowes are frō the true rule of vowing. Vowes of Monkes.

Obiect. They were allowed by the publike iudge­ment of the Church.

An. Colledges of Munkes were in times past as it were seminaries of the Ecclesiasticall order, Colleges of Monkes. that being brought vp there with great hardnesse and patience they might be called to the office of Bishops. A similitude.

[Page 330] De moribus ecclec. Cath. cap 31. The old munks9 Augustine doth thus depaint out vnto vs the forme of the old Munkerie. Contēning, saith he, the enticements of the world being gathered together into a most holy common life, they spend their time together, liuing in prayers, readinges, disputations, swelling with no pride, being troublesome through no stifneckednes, waxing pale with no enuy, no man possesseth anie thing of his owne: none is burdenous to another. They worke with their owne handes those things wherwith both the bodie may be fed, & the minde may not be kept backe from God. They deliuer their worke to the Deanes, which make an account to one whom they call Father, &c.

10 Such was the Munkish profession in times past. Our men at this day place the greatest part of their holinesse in idlenesse, which if you take away, where shall that contemplatiue life be, Idlenes of munkes. wherin they boast they excell all other men, and draw neare to the Angels?

The order of the perfection of munkerye11 And yet they vouchsafe their order alone of the title of perfection, & they exempt the same from all callings of God.

Obiect. It is not so called therefore, because it containeth perfection in it selfe, but because it is the best of all to attaine to perfection.

Perfection of munkes. An. Yet that admiration remaineth in the com­mon people, as if the Munkish life alone were the Angelicall life, perfect, & cleane from all vice. Vnder this colour they make most gainefull markets. Gaynefull markets.

12 Obiect. The Munkish life is the way to perfe­ction, because they promise that they will keepe the Councels of the Gospell touching loue of enemies, Mat. 5.44. A cōman­dement con­cerning the louing of our enimies. touching not desiring of reuenge*, &c. wherto Chri­stians are not commonly bound.

An. Such Counsels are verie commandements, [Page 331] which all Christians must obey.

13 Obiect The Lord sayd to the yong man, If thou wilt be perfect, sell all that thou hast, and giue to the poore*. We do that. Mat. 19.21.

An. If the summe of perfection be placed in this, what meaneth that which Paule teacheth, that he which shall geue all that he hath to the poore, is nothing vnlesse he haue loue*? 1 Cor. 13.3.

Obiect. This is the principall worke of perfectiō, but not the onely worke thereof.

An. Paule maketh loue the onely bond of perfe­ction*, without anie renouncing of goods. Coll. 3.13.

14 Obiect. The Munkish profession is a forme of a seconde baptisme, because they renounce the world, to liue holilie.

An. As manie Monasteries as there be at this day I say there be as many conuenticles of schismatiks, Conuenticles of schismatikes who troubling the order of the Church, are cut of from the fellowship of the faithfull, Franciscanes. that they may more freely geue them selues to pleasure. Such are at this day the Benedictines, Franciscanes, Domi­nicanes, &c.

15 By this comparison of the old and new Mun­kerie it appeareth sufficientlie, Munkes. that our could Munkes falslie pretende the example of the prima­tiue Church, for defence of their profession: A similitude. for as much as they differ no lesse from them then apes from men.

16 It is an excellent thing to play the Philoso­phers in secret: but it is not a point of christiā meek­nesse to flie as it were into a wildernesse, through hatred of mankinde, and also to forsake their offices which the Lord hath especially commanded.

17 Nowe therefore we see of what sort the vowes be, Vowes of Munkes. whereby Munks are admitted and entred at this [Page 332] 1 day into this excellent order. First because they in­stitute a new worship to deserue withall, I conclude vpon that which goeth before, that whatsoeuer they 2 vowe it is an abhomination before God. Secondlie because they inuent to them selues a newe kinde of 3 life, without anie beholding of the calling of God, I say that it is rashly done & therfore vnlawfull. Fur­thermore forasmuch as they tie themselues to wic­ked worshippings, I auouch that they are not con­secrate to God, Deut. 32.17. Psal. 116.37. but to the deuill*. The same must we say of perpetuall virginitie, which they promise to God, whereas it is not in our power.

The vowe of virginitie. Mat. 19.11. Obiect. We make this vowe trusting onely to the grace of God.

An. Whereas it is not giuen to all*: & those are with open voyce cited to marrie, to whom power to containe is denyed: it is not for vs to cōceaue hope of an especiall gift.

1 Cor. 7.9. Obiect. It hath bene obserued time out of minde, that those should tye them selues with the vowe of continencie, The vowe of continencie. which would wholie dedicate them selues to the Lord.

An This custome was auncient: it is not there­fore blamelesse: moreouer it was lawfull for those to marrie which could not continue. Which thing is not permitted at this day.

18 Obiect. Vowing was vsed in the Apostles time: because Paule saith that the widowes which being once receaued into the publike ministerie did mar­rie, did denie their first faith*. Vowe of wi­dowes. 1 Tim. 5.12

An. The widows which were at that time recea­ued to the publike ministerie were about threescore yeares of age, they layd vpon them selues the con­dition of perpetuall single life: if they should after­wardes marrie, that did easily come to passe which [Page 333] Paule saith, that casting from them shame, they be­came 1 more insolent, then became Christian womē. Therfore first they professed single life, so farre as 2 the necessitie of their function did beare. Secondly it was euen then better for them to marrie then to burne. Thirdly they had already shewed a token of 3 their aged continencie.

19 And Deaconesses were made not to delight God with singing & with mumbling not vnderstood, The office of Deaconesses. and to leade the rest of their life in idlenesse which Popish Nonnes do: but that they might do to the pore the publike ministerie of the Church, that they might wholy apply themselues to the duties of loue. Thereupon I conclude with Paule, that it is wicked­nesse that women should be receaued to vowe con­tinencie before they be threescore yeares of age.

20 Therefore let vs conclude that as vnlawfull vowes & not rightly made, Vowes rashlie made must be reuersed. are of no reputatiō with God, so ought they to be void with vs. For it is an ab­surd thing that we shold be driuen to performe those things, which God doth not require at our hands. Therfore vowes rashly made do not only not binde, but they must necessarily be reuersed & disanulled.

21 Therfore when they forsake the Munkish life, and take in hand some honest kind of life, they are vnworthely accused of breach of faith & periurie, because they haue broken the knot which could not be loosed (as it is commonly beleeued) wherby they were bound to God & the Church. But it is no bond when God doth abrogat & disanull that which man confirmeth. Note.

CHAP. XIIII. Of the Sacraments.

1 BEside the preaching of the word there is an o­ther help for our faith in the sacramēts, which [Page 334] 1 is of like sort. And a Sacrament is an outward signe, whereby the Lord doth seale vp in our consciences the promises of his good will, What a sacra­ment is. to support the weak­nesse 2 of our faith: and we on the other side testifie our godlinesse as well before him and the Angels, as before men. Augustine calleth it a visible signe of an holie thing.

2 The men of old vsed this word in that sence. For so often as the olde interpreter would translate into Latine the Greeke worde [...], especiallie where mention was made of holy thinges, Eph. 1.9. &. 3.2. Col. 1.26. he tran­slated it Sacramentum.

3 By this definition we vnderstand that a Sa­crament is neuer without a promise going before it, but that it is rather annexed thereto as an appurte­nance, to this end that it may confirme the promise it selfe, and may establish and make sure the same to vs. Of which meane God foreseeth that our igno­rance 1 2 and slownesse first, and secondly our weake­nesse stand in neede. A medicine for our infirmitie and ignorance. A similitude. For the weaknesse of our faith is so great, that vnlesse it be vnderpropped on euery side, it is straight way shaken and doeth forthwith faint.

4 This is that which they say commonly, that Sacrament consisteth in the word preached & vn­derstood, and the externall signe.

Obiect. It is enough if the priest do onely recite the forme of consecration euen in Latine, before men vnlearned.

Homil. in. Ioh. 13. An. Augustine saith otherwise that the word be­ing added vnto the element doth make a Sacramēt, not because it is spoken, but because it is beleeued. This is the word of God which we preach, Rom. 10.8. A popish dilemma. sayeth Paule*.

5 Obiect. Either we know that the word of God [Page 335] which goeth before the Sacrament is the true will of God, or else we knowe it not. If we knowe it, we learne no newe thing out of the Sacrament. If we knowe it not, the Sacrament shall not teach vs that, whose force consisteth in the word.

An. Seales which are hung vpon publike actes, Seales confirme writinges. A similitude. being receaued alone are nothing worth, being hung vpon parchment they confirme that which is written. So the Sacramentes haue this peculiar thing aboue the word, that they are more fit to stay vp our faith, seing they do liuely represent vnto vs the promises, depainted as it were in tables.

6 Obiect. That which is earthly and bodilie can not confirme that which is heauenly and spiri­tuall. Whether a bodilie thinge can confirme that which is spirituall.

An. Earthly Sacraments do not confirme the spi­rituall truth, but vs which are carnall.

7 Obiect. They be not testimonies of the grace of God, because they are giuen to the wicked also, The Sacramēts doe not giue grace to the wicked. who notwithstanding do neuer a whit more feele thereby that God is fauourable to them.

An. Grace is offered, but they refuse it by their want of faith.

Obiect. If faith be good, it can not be made bet­ter. For there is no faith but that which doth firmly leane vpon the word of God.

An. None of the sonnes of men shal euer attaine to such perfection of faith, but that he ought rather to pray with the Apostles, to haue his faith increa­sed*, and to haue his want of faith holpen*. Luk. 17.5. Mar. 9.14. Act. 8.37.

8 Obiect. Philip answered the Eunuch*, that he might be baptized, if he did beleeue with all his whole hart. Therfore he would haue his faith to be perfect.

An. To beleeue with the whole hart is not to be­leeue [Page 336] perfectly, but hartily & with a sincere mind to embrace Christ? so Dauid, with my whole heart haue I sought thee*, I will confesse to thee with mine whole hart*. Psal. 119.10 Psal. 12.3.

Obiect. If faith be increased by the Sacraments, the holy Ghost is giuen in vaine, whose worke it is to begin, maintaine, and finish faith.

1 2 An. For one benefit which these men set forth, we consider three. First the Lord teacheth vs by his word: Secondly he confirmeth vs by the Sacramēts: 3 Last of all he enlighteneth our minds by the light of his holy Spirit, and he setteth open an entrie into our hearts for the worde and Sacraments: The confirma­tion of faith. which should otherwise onely sound in our eares, and be present before our eyes, but not moue our inwarde parts.

9 Therfore the ministerie of the confirmation, and increase of faith, is so assigned to the Sacra­ments, The inward Maister doth make the Sacraments effectu­all. A similitude. that in the meane season all this proceedeth from the holy Ghost. If that inwarde maister be wanting, the Sacramentes can do no more in our mindes, then if either the brightnesse of the Sunne should shine to the blind eyes, or if a voyce did soūd in deaffe eares.

10 For lest the worde should sound in our eares in vaine: and lest the Sacramentes should be pre­sent before our eyes in vaine, the Spirite sheweth that it is God, which speaketh to vs there, he mollifieth the hardenesse of our harts, and frameth it vnto that obedience, which is due to the word of Cod.

11 For like as seede, if it should fall in a barren plot of the field, A similitude. doeth but die: but if it be sowen in arable lande well tilled, and manured, it will bringe foorth fruite with gayne: So the worde [Page 337] of God, if it shall hit vpon an hard necke, it waxeth barren, as being sowen in sand*: Mat. 13.4. Ier. 8.15. if it get a soule mā ­nured with the hand of the heauenly Spirit, it wil be most frutefull.

12 Yet the Sacramentes are so said truly to con­firme our faith, that manie times when the Lord will take away the confidence of the thinges pro­mised, he taketh away the Sacramentes them­selues, which we may see in Adam*, and the Ephe­sians Eph. 2.12.. Gen. 3 22.

Obiect. The glorie of God is so farre diminished as it is deriued vnto creatures, to the which so great power is giuen.

An. God vseth the instrumentes which he seeth to be expedient, that all things may obey his glorie: but we place no power in creatures.

13 Obiect. Sacraments are only signes whereby 1 we are distinguished from profane men. 2

An. Sacraments are indeede sure testimonies of our faith before men, but this is the chiefest thing that they serue for our faith before God.

14 In the meane season let vs beware that we 1 weaken not the force of the Sacraments, and quite 2 ouerthrow the vse therof: Secondly that we do not imagine certaine hidden powers to be in the Sacra­mentes, We must take heed of three steepe downes. The Sacramēts doe not geue grace. which we can no where reade to be geuen them of God.

Obiect. The Sacraments do iustifie & giue grace, so we put not in the barre of mortall sinne.

An. Such doctrine is deuillish, when as it promi­seth righteousnesse without faith: Secondly, because the minds of men do rest rather in this spectacle of a bodily thing, then in God him selfe.

15 Also we must beware that we traslate not that to the one, which is proper to the other. The truth [Page 338] is contayned indeede in the Sacraments, but they are not so linked together but that they may be se­parate. The Sacramēts worke that which they fi­gure onlie in the Elect. Therfore the thing must alwayes be distin­guished from the signe. For the Sacraments worke that which they figure only in the elect: For Christ is receaued by faith alone.

16 Quest. Do then the wicked bring that to passe by their vnthankfulnes, that the ordinance of God is voyd, and doth come to nothing?

An. Augustine aunswereth: if thou receaue it carnallie, it ceaseth not to be spirituall, but not to thee*. Hom. in. Ioan. 26

17 For there is none other office of the Sa­craments, then of the word of God, which is to of­fer to vs Christ, and in him the treasures of the heauenlie grace: but they profit vs nothing vnlesse they be receaued by faith: which is to vs as the mouth of a vessell, to receaue liquours, and graces of the holie Ghost. Faith is lyke the mouthe of a vessell. Sacraments put for all manner signes

18 Furthermore the word Sacrament doth ge­nerally comprehend all signes, which God did euer command men to vse, that he might assure them of the truth of his promises. Those he would haue to 1 be extant sometimes in naturall things, as when he gaue Adam the tree of life to be a pledge of immor­talitie*: Gen. 2.17. & 3.3. and the rainebowe to Noe and his poste­ritie*. 2 Sometimes he gaue them in miracles: as when he shewed Abraham light in a smoking ouē Gen. 9.13.: when he wet the fleece with dewe, Gen. 15.17. Iud. 6.37. all the grounde being drie, to promise victorie to Gedeon*.

19 But we intreate properly of the Sacramentes which God wold haue to be ordinarie in his church, to nourish his children in one faith and the confes­sion of one faith. For Augustine saith*, men can be congeled together into no name of religion, either [Page 339] true or false, vnlesse they be knit together by some fellowship of visible Sacraments.

20 And these also haue bene diuerse according to the diuerse respect of time. For Circumcision was graunted to Abraham*, whereto purifications and sacrifices were afterward added*. Lib 9 contra Faust. manich cap. 11. Gen. 19.20. Diuersitie of sacraments. Leuit. 1.2. Christ gaue to the Church Baptisme*, and the Supper*. I speake not of laying on of handes: because it is not ordinarie, neither doth it agree to all.

21 Circumcision was graunted to Abraham for a seale of the righteousnesse of faith Mat. 28.19. Mar. 26.26. Rom. 4.11. Heb. 9.1.14. Heb. 4.14. Purifyinges were testimonies of their washing in Christ*. Sa­crifices did promise the satisfaction of the Media­tour.

22 Baptisme doth witnesse to vs that we be wa­shed by the bloud of Christ, the Supper that we are redeemed: these two are found in Christ, who came in water and bloud*, that is, 1 Ioh. 5.6. that he might purge & redeeme.

23 But the Fathers did eat the same meat which we eate, & drunke the same drinke which we drinke namely Christ*. 1 Cor. 10.3.

Obiect. The Sacraments of the old Law did sha­dow grace: those of the newe do geue it being pre­sent.

An. Who dare make voyde that signe, which gaue to the Iewes the true communion & partaking of Christ?

24 Obiect. The outwarde Circumcision is no­thinge with God, neither doeth it geue anie thing*. Rom. 2.25.

An. So it is, if the truth it selfe be wantinge. Which might also be sayde concerning Baptisme, by good right. For God regardeth not the outward washing*, vnlesse the mind be inwardly purged. 1 Cor. 10.5.

[Page 340] 1 Pet. 3.21 Col. 2.17. Obiect. Paule doth vtterly contemne Circumci­sion made with handes, when he compareth it with the Circumcision of Christ*.

An. Paule disputeth in that place against those which required Circumcision as necessarie, wheras it was abrogat. Therfore he admonisheth the faith­full that omitting the old shadowes, they stay in the truth. And he proueth that Baptisme is the same to Christians, which Circumcision was to the men of old time.

25 Obiect. All the Iewish ceremonies were sha­dowes of things to come. The bodie is in Christ*.

Heb. 7.8.9.10. What the Iewish cere­monies did profit the Iewes. An. Paule did not therefore make the ceremo­nies shadowish, because they had in them no sound thing, but because the fulfilling therof did after a sort hang in suspence vntil the giuing of Christ. And also though they shadowed Christ being absent, yet he vttered inwardly to the faithfull the presence of his power.

Obiect. Christ distinguisheth the Supper from Manna euen in respect of the efficacie.

An. He hath to deale with those which thought that Manna was nothing else but the meate of the bellie: The compa­rison betwene Manna and the Supper. he saith that he giueth better meate, which feedeth the soules vnto the hope of immorta­litie.

26 Furthermore the Sacraments of both Lawes being diuerse indeede in signes, but equall and like in verie deede and efficacie, do testifie that the fa­therly good will of God, and the grace of the holie Ghost are offered to vs in Christ, but our Sacra­ments do this more plentifullie and plainly: there is in both the same giuing of Christ.

CHAP. XV. Of Baptisme.

1 BAptisme is a signe of our entring, What baptisme is. whereby we are admitted into the societie of the Church, that being ingrafted into Christ, we may be recke­ned among the children of God. A double end. Furthermore it is geuen vs of God to this ende: First that it might 1 serue for our faith with him: Secondly for our con­fession 2 before men. Baptisme bringeth three things to our faith: First that it may be a signe of our purging, like to a certaine sealed charter, where­by he confirmeth to vs that all our sinnes are blot­ted out. Faith. 1

2 In this sense must we vnderstand that which Paule writeth: that the Church is sanctified by Christ her spouse, and washed with the washing of water in the word of life*, and in another place: Eph. 5.26. Tit. 3.5. 1 Pet. 3.21 that we are saued according to his mercie, by the wa­shing of regeneration*.

3 Obiect. Baptisme is onely geuen for the time past, so that we must seeke other newe remedies for our newe falles into which we fall after Baptisme.

An. At what time soeuer we be baptized, We be washed by Baptisme for our whole life we be once washed for all our life time, and also purged. For the puritie of Christ, which is offered to vs therein, is alwayes fresh.

Obiect. Hereby men take libertie to sinne in time to come.

An. This doctrine is deliuered to those onely, who after they haue sinned, being weary, do groane vnder their sinnes, that they may haue wherewith to lift vp and comfort them selues againe, lest they fall into despaire.

Obiect. Christ is made to vs a propitiation for re­mission [Page 342] of sinnes going before*.

Baptisme is the Sacrament of Repentance. An. In that place Baptisme is not handled but re­pentance. Therfore so often as being wounded with the searinge yron of conscience I shall turne vnto God, my sinnes shall be forgiuen me.

Obiect. By the benefite of repentance, and the keys, we obtaine remission after Baptisme, which at our first regeneratiō is giuen vs by Baptisme alone.

An. Baptisme is the Sacrament of repentaunce. But if this be commended to vs during our whole life, the force of Baptisme ought also to be extended vnto the same endes.

1 2 5 It bringeth also an other frute, because it sheweth to vs our mortification in Christ, and new life in him. Rom. 6.3. For as Paule saith, we are baptized in­to his death, that we may walke in newnesse of life.

6 Our faith receaueth this third frute, because it doth surely testifie to vs that we are not onely in­grafted into the death & life of Christ, but also that we are so vnited to Christ him self, that we are par­takers of all his good thinges. Therefore he did de­dicate and sanctifie Baptisme in his owne bodie*. Mat. 3.13. And we are baptized in the name of the Father, & of the Sonne, The forme of Baptisme. and of the holie Ghost: because we obtaine the cause both of our purging, and also of our regeneration in the Father, in the Sonne the matter: in the Spirit the effect.

7 Obiect. The Baptisme of Iohn was one, the Baptisme of the Apostles another.

Of the Baptisme of Iohn and the Apostles. An. Diuerse handes do not make the Baptisme diuerse: but the same doctrine sheweth that it is the same: both did baptize to repentance, & remission of sinnes.

8 Obiect. There were more plentifull graces of the Spirit shed forth after the resurrection.

[Page 343] An. This appertaineth nothing to make the di­uersitie of Baptisme.

Obiect. They are baptized againe by Paul which had once receaued the Baptisme of Iohn*. Act. 19.3.5. There­fore the Baptisme of Iohn was onely a preparation. Baptisme put for the gift of the holie ghost

An. Baptisme is taken in that place for the gifts of the holie Ghost, which the faithfull receaued by the laying on of hands, as else where oftentimes.

Obiect. Iohn sayd that he did baptize with water but Christ should come, who should baptize with the holy Ghost and with fire*. Mat. 3.11.

An. He did not compare Baptisme with Bap­tisme, but his person with the person of Christ, he was the minister of the water, but Christ the giuer of the holy Ghost.

9 These thinges which we haue spoken both concerninge mortification, and also touchinge washing, were figured to the people of Israell in the sea, and the cloude*. 1 Cor. 10.2. Exod. 14 21. A figure of mortification. Num. 9.14. Mortification was shadowed when he deliuered them out of the cruell hand of Pharao. In the cloude there mas a token of their purging*.

10 Obiect. By Baptisme we are loosed from ori­ginall sinne, and we are restored to the same puritie of nature, which Adam had before his fall.

An. Therein wee must note two thinges: First 1 that that damnation which verie infantes bringe with them from their mothers wombe, hauing the seede of sinne included in them, is taken away: whereof they haue a testimonie in their Baptisme.

11 The other is that this peruersnes doth neuer 2 cesse in vs, but doth cōtinually bring forth new fruts of sinne, which are called the workes of the flesh*. Gal 5.19. Workes of the flesh. Those make vs guilty of the wrath of God. Therfore we are baptized into the mortification of the flesh, [Page 344] which we follow dayly, but it shall be perfected whē we shall depart this life and go to the Lord.

Rom. 6.14.12 Hereupon Paule exhorteth the faithfull that they suffer not sinne to raigne in their members*. Therfore he is enforced to crie out with mourning, O wretch that I am, who shall deliuer me from this bodie that is subiect to death? The 2 end

1 13 The second end of Baptisme consisteth ther­in, 2 that it may serue for our confession before men. 3 For it is a marke wherby we do openly professe that we would be reckened among the people of God: whereby we testifie that we agree in one religion with all Christians: and whereby finally we do make publike profession of our faith: that not onely our heartes may breath out the praise of God, but our tongs also and all members of our bodie may sound out the same with such significations as they can.

Faith an instru­ment.14 And the meanes to receaue those thinges which the Lord promiseth vs in Baptisme, is faith: that we may beleeue that it is God that speaketh by the signe, which purgeth vs, washeth vs, maketh vs partakers of the death of Christ: What thinges are giuen in Baptisme. which taketh away the kingdome of Sathan: weakeneth the strength of concupiscence, and causeth that hauing put on Christ, we are counted the children of God.

Quest. If sinnes be not washed away by the force of Baptisme, why did Ananias say to Paule, that he should wash away his sinne by Baptisme*? Act. 9 17.

An. Namely that by the signe of Baptisme Paule might be certified, that his sinnes were forge­uen.

16 Furthermore if we receaue the Sacrament as from the hande of God, from which it came, we may thereby gather, that there is nothing ad­ded thereto, or taken therefro by his worthinesse, [Page 345] by whose hand it is deliuered. Yea when circumci­sion was corrupt with manie superstitions, yet it ceased not to be counted a signe of grace. Neither was circumcision iterated vnder Iosias and Eze­kias.

17 Obiect. That faith of ours which hath follo­wed baptisme certain yeares, doth sufficientlie shew that baptisme was void.

An. The promise was alwaies true, but our vn­beliefe did let that it had not then the effect: Rom. 3.3. because though men be liars, & vnfaithfull, yet God ceaseth not to be true.

18 Obiect. Paul baptised againe those whō Iohn had baptized*. Act. 19.3.5.

An. We haue alreadie saide that the baptisme is taken in that place for the visible graces of the spirit which were giuen by laying on of hands*. Act. 15. & 11 16.

19 As touching the outward signe, let vs followe the naturall institution of Christ, Popish additi­ons. casting far from vs those Popish additions, blessing, breathing, salt, ta­pers, chrisme, and such like deceites of Satan. Ther­fore let him that is to be baptised be represented in the companie of the faithfull, The forme of Baptisme. the whole church be­ing witnesse beholding him, and praying for him: let him bee offered to God: let the confession of faith be recited: let the promises bee repeated which are contained in Baptisme: How one that is to be instruc­ted ought to be baptized. let the instructed bee bapti­sed in the name of the father, of the sonne, & of the holie ghoste: at length let him bee dismissed with praiers and thanksgiuing.

20 It is also appertinent to the matter to knowe this, that it was doone amisse, Let not priuate men baptize. if priuate men doe vsurpe the administration of Baptisme. For as wel the distribution of this, as of the supper, is a part of the Ecclesiasticall ministerie.

[Page 346] Obiect. If he which is sicke discease without bap­tisme, he is in danger to be depriued of the grace of regeneration: August. lib. con­tra. Epist Parm. 2. cap. 13. therfore if necessitie constraine, and if a lay man or a womā baptize, it is either no fault, or a fault veniall*.

An. God pronounceth that hee doth adopt our infants to be his, before they be borne, when as hee promiseth that he will be our god, Gen. 17.7. & the God of our seed after vs*. Therefore saluation consisteth in the promise, which may bee fulfilled without Baptisme: as in the people of Israel, which died before circum­cision.

21 Obiect. It was an ancient custome.

An. It was not therefore to be praised. Epipha­nius doth vpbraid Marcion, for graunting licence to women to baptize*: and in an other place hee tea­cheth that the holie mother of Christ was not suf­fered to doe it.

22 Obiect. The Angell of God was pacified after that Sephora hauing taken a stone, Lib. contr. Her. 1. Note. Exod. 4.25. Sephora cir­cumcised. did circumcise her sonne*.

An. God did not therefore approue her fact: O­therwise we might say that the worshipping which the Gentiles which were brought from Assyria rai­sed 1 vp, did please God, because the beastes ceased 2 to afflict the people. Secondlie, that which is parti­cular, ought not to be made an example. Therefore let vs conclude that the Sacrament like to a seale, doth not make the promise more effectuall, as being of it selfe weake, but doth onlie confirme the same to vs. Contempt of the sacraments must bee fled Therefore if in omitting the signe there bee neither sluggishnesse, nor contempt, nor negligence we are safe from all danger.

CHAP. XVI. That baptizing of infants doeth verie well agree both with the institution of Christe, and also with the nature of the signe.

Obiect.

1 BAPTIZING of infantes is grounded vpon no institution of God, but it is brought in on­lie by the boldnes and curiositie of men, and after­warde rashlie vsed through foolish facilitie.

2 An. The force of baptisme dependeth vpon the promise: The force of Bap: dependeth vpon the Pro­myse. therefore we may not denie the signe to those, to whom the thinges are giuen which are there represented.

3 Moreouer if God made infants partakers of circumcision, because the promise was made to A­braham & his seed*: Gen. 17.10. Circumcision and Bapt: are all one why shall we not say the same of Baptisme, seeing it is instituted for vs in steede of circūcision? For as Christ is the foundation of bap­tisme, so likewise of circumcision.

4 There is the same promise in both, namelie of the fatherlie fauour of God, of remission of sinnes, 1 The promise. and of eternall life. The thing figured is all one, namelie regeneration.

5 But and if the couenant made with Abraham, 2 The thinge figured. remaine firme and stedfast, it doth no lesse belong to the children of Christians at this day, Why Infants are to be bap­tized. then it did appertaine vnder the old testament vnto the chil­dren of the Iewes. And they are partakers of the thing signified, why shall they be excluded from the signe? If they haue the truth, why shall they be put backe from the figure?

Obiect. There was a certaine day appointed for circumcision.

An. Therefore wee haue greater libertie. And [Page 348] God wil haue infants to be receiued into his coue­nant, what more will we haue.

6 Wherefore the children of the Iewes were called the holie seede: because beeing made par­takers of that couenant, they were distinguished frō the children of the wicked*: Gen. 17.12. and euen by like reason the children of christians are accounted holy, yea although they be the issue but of one faithful parent & they differ frō the vnclean seed of the idolaters*. 1 Cor. 7.4.

7 Wherefore the Lorde Iesus doth meeklie em­brace the infants, which were brought to him, chi­ding his disciples which went about to keepe them from him: forasmuch as they led away those to whō the kingdome of heauen did belong, from him tho­row whom alone the entrie standeth open into the kingdome of heauen*. Mat. 19.13.

What agree­ment there is betweene Bap­tisme and the embracing of Christ. Quest. What agreement hath Baptisme with this imbracing of Christ?

An. Because Baptisme doth conueigh vs vnto Christ, whom imbracing by faith we haue the king­dome of heauen. Which thing hee doth afterwarde testifie in deed, when as he commendeth them af­terward to his father. If the kingdome of heauen be theirs: why shal the signe be denied them?

Obiect. Christ saith, Suffer little ones to come: therefore they were in age and good big ones.

An. But they are called by the Euangelists [...] by which wordes the Grecians signifie those young infants which hang vppon their mothers breastes. To come put for to haue ac­cesse. Therefore to Come is put for to haue ac­cesse.

Obiect. The kingdome of heauen is not giuen to infants, but such as they be: because it is saide, To such, not to them.

An. When he commandeth that infants be suf­fered [Page 349] to come vnto him, nothing is more plaine then that hee meaneth verie infancie.

8 Ob. We can no where finde that euen one in­fant was baptized by the hands of the Apostles.

An. So often as mention is made of some fami­lie that was baptized*, Whether the Apostles did baptize infants Act. 16.15.32. and infants are not excluded who wil reason thence that they were not baptised? By the very same reason women shoulde be forbid­den to come to the Lords supper.

9 Quest. What fruit commeth by this obserua­tion either to parents or to the infants, which are dipped in the holie water?

An. Faith is holpen by an excellent comfort. The fruite of the Baptisme of Infantes. The promise is confirmed to a thousande generati­ons.

Obiect. The promise is sufficient to confirme the saluation of our children.

An. It seemed otherwise to GOD, who as he knoweth our infirmitie, What baptisme doth profit children. would beare so much in this matter with it. Therefore let those which im­brace the promise, offer their children to the church 1 to be signed with the signe of mercie. Children reap 2 this profite, that being ingrafted into the bodie of 3 the church, they be somewhat the more commēded to the other members. Secōdlie whē they be grown vp, they are thereby pricked forward not a little, to the earnest studie of worshipping God. Last of all God will punish it, if anie man despice or disdain to haue the child dipped in the signe of the couenant. The arguments of the aduersa­ries against baptizing of Infantes.

10 But let vs examine the arguments of our ad­uersaries. First they holde that the signes of Bap­tisme and circumcision differ muche for diuers thinges are signified: the couenaunt is altogea­ther 1 2 3 diuers: neither haue the children the same names.

[Page 350] Circumcision a figure of mor­tification. Obiect. Circumcision was a figure of mortifica­tion.

An. So is baptisme.

Obiect. With whom the couenant made goeth not beyonde the temporall life: to whom the pro­mises giuen, doe rest in present and bodilie good thinges.

An absurd thinge. An. And if God meant to fat the Iewish nation as an heard of swine in a stie.

11 Surely if circumcision were a literall signe we must think none otherwise of baptism. Forasmuch as the Apostle maketh the one no whit more spirituall then the other*. Coll. 2.11. Spirituall pro­myses are con­firmed by erthlie benifits Gen. 15.1.18. And in the meane season wee doe not denie, but that God did testifie his good will by earthlie and carnall benefites, whereby wee doe al­so say that that hope of the spirituall promises was confirmed*.

12 Obiect. They were called the children of A­braham which tooke their beginning of his seede: they are called by this name which imitate his faith. Therefore theirs was the carnall infancie, and ours the spirituall.

Who are Abrahams children. An. God promiseth to Abraham that he will be his God, and the God of his seed. Whosoeuer they be which receiue Christ the authour of this blessing they be heires of this promise: and so consequentlie they are called Abrahams children.

13 Circumcision was giuen to testifie such boun­tifulnesse to the Iewes: whereby their mindes were lifted vp to the hope of eternall life: and it was cal­led the seale of faith*, Rom. 4.20. that Abraham might be the father both of vncircumcision and of circumci­sion.

14 Obiect. Paul teacheth that those which are of the flesh, Rom. 9.7. are not the sonnes of Abraham*.

[Page 351] An. Hee sheweth by the example of Ismael and Esau that the goodnes of God is not tied to the car­nall seed: The goodnesse of God is not tyed to the carnall seed but that he which shall keepe the lawe of the couenant, and imbrace the promise of God by faith, he is counted the childe of Abraham.

15 Obiect. Those which in times past did circum­cise infants, did onelie figure the spirituall infancie, which commeth from the regeneration of the word of God.

An. The Apostle doeth not so subtillie play the Philosopher, Rom. 15.8. when he writeth that Christ is the mi­nister of circumcision to fulfill the promises which were made to the fathers*.

16 Obiect. Women ought not to be baptised, Act. 2.29. if baptisme must be like to circumcision.

An. By circumcision was testified the sanctifica­tion which did agree both to men and women. Whether wo­men ought to baptized. But the bodies of men children alone were imprinted, which coulde be so onelie by nature, yet so that the women were through them after a sort partakers & companions of circumcision. The likelihood of Circum. and Bap. Therefore let the like­lihood of baptisme and circumcision remaine in the inward mysterie, in the promises, in vse, in efficacie.

17 Obiect. Children are not yet by age fit to vn­derstande 1 2 3 4 the mysterie signified there. Therefore they are to be accoūted the children of Adam, vntil they grow vp to the age which is agreable to their second birth.

An. Then were they to bee left in death. But on the other side Christ commaundeth that they bee brought to him*: because he is the life Ioh. 14.6.. Mat. 19.13.

Ob. Infants doe not therefore perish if they bee counted the children of Adam.

An. Yea in Adam we all die: neither doth there remaine anie hope of life, but in Christ alone*. 1 Cor. 15.22.

[Page 352] Eph. 2.3. Ioh. 11.25. How infants are regenerate. Quest. How are infants regenerate being not en­dowed with knowledge either of good or euill?

An. The worke of God, though it be not subiect to our capacitie is not yet nothing. For theirs is the kingdome of heauen, where into no vncleane thing doth enter. Ioh. 3.3. Therfore they are first regenerate*, & sanctified Luk. 1.15. from their mothers wombe.

Obiect. From the wombe, that is, from their child­hood. The secripture speaketh so.

An. The Angel telleth Zacharie, that that which was not yet borne shall bee filled with the holie ghost*. Luk. 1.15.

17 And surelie Christ was therefore sanctified from his verie infancie, Christes sancti­fication. that he might sanctifie his elect in himself, out of euery age without differēce.

Obiect. The spirit acknowledgeth no regenera­tion in the scripture, but of the incorruptible seede, that is, 1 Pet. 1.23 the word of God*.

An. Peter speaketh onelie of the faithfull which had been taught by the preaching of the word. The word of God is the seed of rege­neration. To such the word of God is the onlie seed of regenera­tion. It doth not thereupon follow that infants can­not be regenerate by the power of God.

19 Obiect. But faith commeth by hearing, the vse whereof they haue not yet obtained*. Rom. 10.17

An. Paul speaketh of the ordinarie dispensati­on of the Lord, Manie are illu­minate without preaching which he vseth to keepe in calling his. But hee hath inlightened manie without anie preaching.

20 Obiect. Baptisme is the Sacrament of repen­tance and faith. But neither of these is in tender infancie.

An. Circumcision was a signe of repentance*, and a seale of faith Rom. 4.11.. Ier. 4. And yet infants were circum­cised. What if we say that infants are baptised to the [Page 353] repentance and faith to come? Which two though they be not as yet formed in them, The seed of faith in infants yet the seede of both lieth hid in them through the secrete operati­on of the spirit, whose fruits shall afterward appear.

21 If therefore those whom the Lorde hath vouchsafed to elect, hauing receiued the signe of re­generation, doe depart this life before they growe vp, he renueth them by the power of his Spirite, as he himselfe alone foreseeth to be expedient. If they come to riper yeares, that they may be taught the truth of baptisme, Baptisme is a marke of re­newing. they shall be heereby more infla­med to the desire of renuing, the marke whereof they haue giuen them, that they might think there­upon throughout the whole course of their life.

22 Obiect. Baptisme is giuen for remission of sinnes.

An. I graunt: Therefore seeing God doth assure this age of hope, of mercie, why should we take frō it the signe, being indeed farre inferiour?

Obiect. The church is cleansed by the Lorde, Eph. 5.26. by the washing of water in the word of life*.

An. Therfore it seemeth to be an vnmeet thing, that it should want the testimonie of it in infantes, Infantes are heires of the kingdome. who are by right accounted a part of the churche, seeing they be heires of the kingdome.

Obiect. Wee are ingrafted by baptisme into the bodie of Christ*. 1 Cor. 12.13.

An. Therefore infants must bee baptized, that they be not pluckt from the body of Christ.

23 Obiect. Peter counsaileth the Iewes to repent and then to be baptised for the remission of sinnes Act. 8.37.. Act. 2 37. Also Philip maketh answere to the Eunuch, that he may bee baptised, if hee beleeue with his whole heart.

An. Hee speaketh of those which are growen [Page 354] vp which are not to bee baptized vnlesse their con­uersion & faith be seen and tried. They which are growen vp must not be baptized vntill they make confession of their faith. Gen 15.1. Gen. 17.11 Infantes are contayned in the couenant by right of in­heritance. Ioh. 3.5. There is an other respect to be had of infants.

24 As wee may see in Abraham, whose faith the Sacrament doth followe*: in Isaach it goeth before all vnderstanding*: because hee is contained in the couenant from his mothers womb, by right of inhe­ritance.

25 Obiect. Vnlesse one be borne againe of water and the spirite, hee cannot enter into the kingdome of God*. They thinke that baptisme is called rege­neration. Therefore they which are not capable of regeneration, ought not to be baptised.

A similitude. An. He doth not there intreat of baptisme, but of regeneration which is made by the spirite, which is compared to water*, Mat 3.11. as in an other place to fire: o­therwise faith should follow after baptisme, seeing water is put before the spirit. Mat. 28.19. Which is contrarie to the scripture*.

26 Obiect. All which are not baptized must bee adiudged to eternall death.

An. Yea whosoeuer beleeueth in the sonne, shall not see death. Ioh. 5.24. Those which are not yet bap­tized must not be adiudged to death. Mat. 28.19. Mat. 16.16. He shall come into iudgement, but he shall passe from death to life*, we do no where finde that hee which was not yet baptised is condemned.

27 Obiect. It was said, Teach, then Baptise*. A­gaine, he which shall Beleeue, & be baptised, shall be saued*. What will we more? Therfore doctrine and faith must needes goe before baptisme.

An. If we would greedilie stay in the order of the wordes, it shoulde likewise follow, that we must first baptize, then afterward teach: seeing it is said, bap­tise, Mar. 16.15. teaching them to keepe*, &c.

28 But hee intreateth there of those which are growen vp, which must first be taught, & then when [Page 355] they beleeue, they must bee baptized: Infantes must be baptized because of the promise. but infants are baptized by reason of the promise made to their parents.

29 If any man cauill, that infants are to be de­priued of food, 2 Thes. 3.10. because the Apostle doth not per­mit them to eate which doe not worke, shall he not be worthie to be spitted at of all. Why Christ was bap. when he was thirtie yeares of age.

Obiect. Christe was not baptized vntill he was thirtie yeares of age.

An. Because he determined to lay a sure foun­dation of baptisme then by his preaching, he sancti­fied it vnder his owne bodie, that it might succeede circumcision.

30 Obiect. In like sort infants were to bee made partakers of the supper. Why the Sup­per is not made common to in­fants.

An. They differ greatlie therin: because baptism is a certaine entring into the church: the supper is giuen to those which are growen vp in yeares, which are now fit to beare strong meate, which are apt to discerne the body & blood of the Lord, which thing doth not agree to infants.

31 Obiect. As the signes of Christ are perfect, they do likewise require those which are perfect, or capa­ble of perfection.

An. The perfection of baptisme reacheth vnto death: The perfection of Baptisme reacheth vnto death therfore it is ill done to restraine it vnto one minute of time.

Obiect. The signes of Christe are instituted for memories sake, that euerie one may call to minde that he was buried togeather with Christ.

An. It appertaineth to the supper, The examina­tion of the Supper. that euery one examine himselfe.

Obiect. All those remain in death which beleeue not in the sonne of God, and the wrath of God re­maineth vppon them*. Ioh. 3.36. And therefore infantes [Page 356] which cannot beleeue, lie in their owne condem­nation.

An. Christ speaketh not there of the generall giltinesse, wherein all the posteritie of Adam is in­wrapped, but he doth only threaten to the contem­ners of the Gospell, damnation. But this doth no­thing belong to infants.

What it is to heare the voyce of the Spirit. Obiect. Whosoeuer is borne of the spirite, hea­reth the voice of the spirite.

An. That is, the faithful are framed to obedience as the spirit worketh in them.

1 Cor. 15.46. Obiect. Because that which is naturall is first*, we must wait for the time which is fit for baptisme, which is spirituall.

1 Cor. 7.14. An. Though saith Paul they bee lost by nature, which are borne of the faithfull, yet they are holy by supernaturall grace*.

Obiect. When Dauid went vp into the tower of Sion, 2 Sam. 5.8 he did carrie with him neither blind nor lame but couragious souldiers Luke. 14.21..

An. Yea trulie, he biddeth blinde & lame to the heauenlie banquet Mat. 4.19..

Obiect. The Apostles were fishers of men, not of children Mat. 13 47..

An. All kinde of fishes is gathered into the net of the Gospell*.

1 Cor. 2.13 Obiect. Spirituall thinges are fit for those which are spirituall*, infants are not such.

An. He intreateth of doctrine, yea God doth con­secrate to himselfe by his free adoption, those which are begotten of the flesh.

With what meate mē must be nourished. Ob. They must be fed with spirituall meat, if they be new men.

An. Baptisme being the signe of adoption suffi­ceth them, vntill being growen vp they be able to [Page 357] beare strong meat.

Ob. Christe calleth all his vnto the holie Sup­per.

An. Hee admitteth none but such as are alrea­die prepared to celebrate the remembrance of his death. Who are to be admitted to the Supper.

Obiect. It is monstrous if a man eate not, after he is borne.

An. Christe is neuerthelesse meate to infants, though they abstaine from the signe.

Obiect. A good steward giueth meat to the fami­lie in due time*. Mat. 24.46.

An. It belongeth to God alone to determine that.

Ob. The Apostles are commanded to make hast to the haruest, whiles the fields are white*. Ioh. 4.35.

An. Christ his meaning is to haue the Apostles to addresse themselues more ioyfullie to the worke, whiles they beholde the present fruite of their la­bours.

Obiect. All Christians are brethren, in which number infants are not, so long as we driue them from the supper.

An. None be heires of the kingdome of heauen, Infantes are members of Christ but such as are members of Christ.

Obiect. No man is made our brother, but by the Spirite of adoption, which is onlie giuen by the hea­ring of faith.

An. That is preposterouslie drawen to infants, which is spoken onlie of those which are growen vp.

Obiect. By regeneration we be made Gods. But those be Gods to whom the worde of God is spo­ken. 1 Which doth not agree to children, which are 2 infants.

An. The place of the Psalme is wrested to a [Page 358] strange sense. Againe to feigne that there is a God­head in the faithfull, Seruetus his doting. is of Seruetus his dotings.

Obiect. Sheepe and goates were not straightway offered in sacrifice, so soone as they came out of the wombe.

Exod. 13.2. An. All the first begotten so soone as they ope­ned the matrix, were holie to the Lord*. Therefore we must not wait for mans strength.

32 Therfore let vs conclude that those opinions must be taken away, which make void that consola­tion which the faithfull conceiue in their minds, by the promises of God: which make them vnthankfull toward the mercie of God: & sluggish to teach their children godlinesse.

CHAP. XVII. Of the holie supper of Christ, and what it auaileth vs.

The Supper doth nourish those which are begotten by the word. Signes.1 LIKE AS we are by baptisme brought into the church of God: so by the spirituall banquet we are kept in that life, into the which hee hath be­gotten vs by his word. The signes are bread & wine, which represent vnto vs the inuisible food, which we haue by the flesh and blood of Christ. The ende is threefold: that it may serue for confirmation of our faith: A three fold ende. for our confession before men: and for exhor­tation 1. 2. 3. to loue. Therefore this mistycall blessing tendeth to this ende: namelie, that it may confirme to vs that the bodie of the Lorde was once so offe­red for vs, that we do now eat the same, & by eating it do feele in our selues the force of that onlie sacri­fice: 1 The confir­mation of faith is the first ende of the Supper. that his blood was shed for vs, that it is to vs cō ­tinuall drinke. And so sound the wordes of the pro­mise which is added there.

[Page 359]2 And out of this sacrament godlie soules may gather great fruite of confidence, and sweetnes, be­cause 1 they haue a testimonie that we are growne to­gether into one body with Christ, The Supper is a great argument of confi­dence. so that we may cal all that ours which is his: againe whatsoeuer is ours hee will haue it so imputed to him, as if it were his 2 owne. Heereupon it followeth that eternall life is ours, and that wee cannot bee condemned by our sinnes, from the giltinesse whereof he acquitteth vs.

3 Whereas he commaundeth vs to take, hee sig­nifieth that it is ours: whereas hee biddeth vs eate, The comman­dement. Take. he signifieth that, that is made one substance with vs. Wheras he saith of his bodie, that it is deliuered for vs, of his blood that it is shed for vs, hee therein teacheth that both these are not so muche his as ours: because he tooke both, and layd downe both, not for his owne commoditie, but for our saluation. The force of the Supper. And the whole force of the sacrament consisteth in these wordes: which is giuen for you: which is shed for you.

4 Therefore they be not the principall parts of the sacrament, to preach to vs the bodie of Christe simplie, and without anie higher consideration: The promise. but rather that promise, whereby hee doth testifie that his flesh is meat indeed, and that his blood is drinke indeede: wherewith wee are fedde to eternall life. Whereby hee affirmeth that hee is that bread of life, of which whosoeuer shall eate, hee shall liue for euer.

5 That is done, both by the Gospell, and also 1 more plainlie by the holie Supper. Where both hee 2 himselfe offereth him selfe to vs with all his good things: & we receiue him by faith. Furthermore we must in this place beware of two vices: 2 Faultes to be taken heede of in the Supper. that nei­ther doing too much in extenuating the signes, wee [Page 360] 2 seeme to plucke them from their mysteries, wher­to they are after a sort knit fast: nor that beeing immeasurable in aduauncing the same, A similitude. we seeme in the meane season to darken the mysteries them­selues.

Ob. To eate the flesh of Christ and to drinke his blud: is nothing els but to beleeue in Christ himselfe.

An. Like as not the sight, but the eating of bread ministreth foode to the bodie: so the soule must tru­lie and throughlie be made partaker of Christ, that by his power it may be quickened to a spirituall life. They thinke that to eate is onelie to beleeue: Eating is a fruite of faith. ther­fore I say that that eating is a fruit & effect of faith.

6 This is also to bee obserued that when the cuppe is called the couenant in the blood, there is a promise expressed which serueth to confirme faith, whereupon it followeth that vnlesse wee haue re­spect vnto God, & imbrace that which he offereth, we do not rightlie vse the the holie supper.

7 Ob. In the supper we are only partakers of the spirit of Christ.

An. Yea his flesh is meat indeede, and his blood is drinke indeed: The flesh of Christ is meat indeed. neither hath anie man life but hee which eateth that flesh & drinketh that blood.

8 The summe cūmeth to this end: that Christ was frō the beginninng that liuelie word of his father*, the fountain of life, and the originall frō whence all thinges did alwaies receiue life. That life was then made manifest, Ioh. 1.2. Christ is the fountaine of life whē the son of God hauing takē our flesh vpō him, offred himself to be seen with eyes, & handeled with hands. Moreouer it maketh the selfe same flesh wherein it is to bring life to vs, that tho­row partaking thereof, we may be fed to immortali­tie*. Ioh. 6.48.58. Heerin the godly haue singular comfort, that they finde life in their owne flesh. Let them onely [Page 361] hold out the lap of their heart, that they may em­brace it being present.

9 Obiect. The flesh of Christ hath not so great power of it self, that it can quicken vs, which by the owne condition was subiect to mortalitie: & being now endued with immortality doth not liue of it self

An. Yet it is by good right said to geue life, The flesh of Christ giueth life. which is filled with fulnesse of life, that it might poure it out into vs. For the flesh of Christ is like to a foun­taine being rich, and such as cannot be drawne dry, A similitude. Eph. 1.22. & 4.15. which doth poure out into vs the life which floweth from the godhead into it*.

10 Therfore our soules are none otherwise fed with the flesh and bloud of Christ, then bread and wine do maintaine and sustaine the corporall life.

Obiect. The distance of place is so great, that the flesh of Christ can not come to vs, that it may be to vs meate.

An. The power of the holie Ghost doth so much surpasse our senses, The distance of places doth not hinder the partaking. that it is a foolish thing to go a­bout to measure his infinitnesse by our measure. Let faith conceaue that which the mind doth not com­prehend, that the Spirite doeth trulie vnite those things which are separate in place. After which sort the Apostle sayd: that, the bread which we breake is the partaking of the bodie of Christ.

Obiect. It is a figuratiue speech, wherby the name of the thing signified is giuen to the signe.

An. By the breaking of bread, Breaking of bread. the Lord doth not only represent, but also deliuer the partaking of his bodie. 1 2

11 And the holie mysterie of the Supper consi­steth in two things: in bodilie signes, & in the spiri­tuall truth. Let vs therein consider three thinges: the signification: the matter which dependeth ther­vpon: [Page 362] 1 2 the vertue or effect which followeth vppon 3 both. The signification is placed in the promises. The matter is Christ with his death & resurrection. Three thinges to be conside­red. The matter. The significati­on. The effect. Sorbonistes. Transubstanti­ation. Lombard lib. 4. dist. 12. By the effect we meane redemption, righteousnesse and eternall life.

12 And although in the mysterie of the Supper we grow together in one body with Christ by faith, yet we reiect the error of those, which fasten Christ to the element of bread.

13 Obiect. The bodie of Christ which is in it self visible, lieth hid and is couered vnder the forme of bread after consecration*, so that onely whitenesse remaineth.

14 An. Hence came faigned transubstantiation. But there should be no likelihoode betweene the signe, and the thing signified.

Obiect. Some of the old writers did vse the word Turning. Conuersion or turning in the Supper.

An. That they might teach that the bread which is consecrated to the mysterie, doth much differ frō common bread: but they wold not abolish the sub­stance of the outward signes.

What conse­cration is.15 That is it which is signified by the worde of consecration: that shall appeare by an example. The water which flowed out of the rocke in the wilder­nesse was a signe of the same thing to the Fathers, which the wine doth figure to vs in the Supper. But it was a common watering to beastes, & the people, and the cattell. Whereupon it followeth that there is none other chaunge made, but in respect of men, by reason of the promise.

Obiect. The rod of Moses being turned into a serpent, though it get the name of a serpent, yet it re­taineth the old name, Exod. 4.3. & 7.20. & it is called a rod*. So bread is called bread, though it be become a new substāce.

[Page 363] An. The eye was a witnesse of that turning, The rod is cal­led a serpent. but not in the Supper: and in short time it returned to the owne forme, therefore it retaineth the name of a rod.

16 Obiect. The bodie of Christ as it is inuisible & infinite, it is euerie where: Vbiquitaties. therefore nothing doth hinder, but that it may lye hid vnder bread.

An. The nature of a true bodie doth not suffer that.

17 Obiect. The flesh of Christ had neuer anie o­ther measuringes saue onely so farre & wide as hea­uen and earth do reach. How Christ is said to haue waxed and growen. And whereas Christ was borne and did grow, that was done by dispensation, that he might fulfill in the sight of men, those things which were necessarie to saluation.

An. What is this, Marcion. to ascribe to Christ a phanta­sticall bodie, but to raise vp Marcion from hell?

Obiect. Christs bodie is glorious and immortall therfore there is none absurditie if it be contayned in more places thē one, if in no place, if in no forme vnder the Sacrament.

An. But the body was mortal which Christ gaue to his disciples, the day before he suffred. Mat. 17.2.

Obiect. He had alreadie shewed his glorie to the three disciples in the mount.

An. He meant by that brightnesse to giue them a tast of immortalitie for an houre. The end of the transfiguration But he had not a double bodie: but it was his owne, garnished with newe glorie.

18 Go to, if they will tie and fasten the bodie & bloud of the Lord to the bread and wine, the one must needs be pluckt away from the other.

Obiect. The bloud is in the bodie, and the bodie in the bloud.

An. That is a friuolous starting hole. For they [Page 364] be distinct in signes.

A Caution.19 Furthermore let vs neuer suffer these two ex­ceptions 1 to be taken frō vs. That no iote of the hea­uenlie glorie of Christ be diminished or taken away: 2 which cometh to passe when he is tied to the earth­ly creatures. Secondly that we do not imagine anie thing to be in his bodie, which is not agreeable to mans nature: which cometh to passe when it is ei­ther said to be infinite, or to be in more places then one at one time.

20 Obiect. The Pronoune, This, doth only note the forme of bread.

Popish tran­substantiation. An. But Christ did testifie that that which he reached to his Apostles, namely breade, was his bodie.

Obiect. The bread must needes be chaunged in­to the bodie of Christ, because it was sayd, This is my bodie.

An. This word, is, is neuer taken for to be chan­ged and turned into an other thing.

Obiect. This is my bodie, signifieth as much as that the bodie of Christ is with the breade, in the bread, and vnder the bread.

1 An. These speeches are too diuerse, that the bread is the bodie, Absurdities. and that the bodie is with the 2 bread. Secondly, the bread should be Christ, and al­so God. The cup should be the newe Testament, whereas it is only a signe thereof.

21 But the name of the thing is giuen to the signe because of the alliance which is betwene the things signified and their signes. So Circumcision is the co­uenant Exod. 12.43. Mat. 3.16. Gen. 17.13. The lambe is the Passeouer*. The sacrifi­ces of the Law are the putting away of sinnes; the doue is the holie Ghost 1 Cor. 10.4.. The stone is Christ.

22 Obiect. The force of the verbe substantiue is [Page 365] so great, that it admitteth no figure.

An. And yet Paule expoundeth it, where he cal­leth bread the communicating or partaking of the bodie of Christ*. 1 Cor. 10.16.

23 Obiect. We may not depart one whit from the letter.

An. Then God is a man of warre*. Exo. 15.3. Absurdities. God hath eyes, eares, hands, feet.

Obiect. When Christ did comfort his Apostles, he spake not darkly or figuratiuely.

An. It is true. For vnlesse the Apostles had re­membred that the bread was figuratiuely called his bodie, they should haue bene troubled with a thing so strange or monstrous, that Christ should sit at ta­ble in their sight, & should be included in the bread being inuisible.

24 Obiect. The infinite power of God must not be made subiect to the lawes of nature. The power of God.

An. The question is not what God could do, but what he would do. And it pleased God that Christ should haue a true bodie.

25 Obiect. We haue the word wherein the will of God is made manifest. The will of God must be ioyned with his power

An. The gift of interpretation must not be bani­shed out of the Church, which bringeth light to the word.

Obiect. We haue the word.

An. Such as the Anthropomorphits had in times past, when they made God to haue a bodie. The error of the Anthropo­morphits. Mat. 28.20.

26 Obiect. Christ sayde, Behold I am with you vntill the end of the world*.

An. He sayd in another place, Mat. 26.11. Me shall you not haue alwayes with you*. For he is present euerie where by his diuine maiestie: whereas in bodie he is at the right hand of the Father.

[Page 366] Quest. Shall we then appoint Christ some cer­taine countrey of heauen?

An. This is a curious question: we beleeue that he is in heauen, it is enough.

27 These words shewe the same, to go away, to ascend, to be lifted vp on high, whiles the Disciples did behold*. Act. 1.9. Mar. 16.9. Luk. 24.51 And Paule likewise affirmeth*, that we must looke for him from heauen.

28 Obiect. Augustine saith, that the bodie and bloud of Christ are distributed in the Supper Phil. 3.20. Epist. 23. ad Bo­nifa..

An. He expoundeth him selfe when he saith, that the Sacraments take ther names of the likelihoode of the things which they signifie. Take away, sayth he, spaces from the bodies, and they shall be no where: and because they shall be no where, they shall not be at all.

Seruetus.29 Obiect. The bodie of Christ is in it selfe visi­ble in heauen: but in the Supper it is inuisible by di­spensation.

An. Yea Peter saith that the heauen must con­taine Christ vntill he come againe*. Act. 3.21

Obiect. His bodie was swallowed vp of his god­head after his ascension.

An. There should remaine no difference betwene his diuinitie, and his humanitie.

A glorified bo­die. Obiect. His bodie is glorified.

An. It is not therefore infinite. Because Christ sayd, Luk. 24.39 See and grope*.

Obiect. Stephen saw him after his ascension Act. 7.55..

An. It was not needfull for Christ to change his place, who could make the eyes of his seruaunt so quicke of sight, as that they should pearce into the heauens. Act. 9.4. Mat. 28.6 Ioh. 20.19. The same must we also say of Paule*.

Obiect. Christ came out of the graue, when it was shut*: and he came in to his Disciples when [Page 367] the doores were shut*.

An. As Christ walked vppon the water euen as vpon an hard pauement: The miracu­lous comming out of the graue Luk. 24.31 so no maruell if the hard­nesse of the stone did yeeld when he came against it.

Obiect. Christ vanished away suddenly out of his Disciples sight as they went to Emaus*.

An. He became not inuisible, that he might take away the sight of him selfe from them, but he did onely go out of sight, as before he had holden their eyes that he might not be knowen*. Ibid. 16.

30 Obiect. Where soeuer the godhead of Christ shall be, there shall his bodie be also.

An. The one onely person of Christ doth so con­sist vpon two natures, that yet notwithstanding ei­ther of them hath still her owne properties remay­ning.

Obiect. No man ascendeth into heauen, but he which came downe from heauen, the Sonne of man which is in heauen*. Ioh. 3.13. Cōmunicating of properties.

An. We must not despise the communicating of properties. Christ was in heauen as he was God, v­pon earth as he was man.

31 Obiect. There shall be no presence of Christ in the Supper, vnlesse it be in the bread. How we enioy the presence of Christ.

An. As if, if Christ lift vs vp vnto him self by his Spirit, we do not as well enioy his presence.

32 Christ pronounceth that his flesh is the meat of the soule: his bloud the drinke of the soule. He commandeth vs to take, I doubt not but he doth in­deed reach it, & I do receaue it. It is an higher my­sterie then that it can be vttered in words.

Obiect, Then there shall be a mixture of the flesh of Christ with our soule, A powring out. or a pouring out therof in­to the same.

An. No trulie. But let it be sufficient that Christ [Page 368] doth breath out life into our soule frō the substance of his flesh: How our soules are nou­rished by the bodie of Christ yea that he doth poure out into vs his owne life, though the verie flesh of Christ do not enter into vs.

33 Obiect. This doctrine is contrarie to the true and reall eating.

The true ea­ting. An. The true eating is spirituall.

Obiect. So then we touch only the frute or effect of the flesh of Christ.

Christ is the matter of the Supper. An. Christ is the matter of the Supper, therupon followeth the effect, the purging of our sinnes.

Obiect. Who so euer are made partakers of the Sacramental eating they are made partakers of the bodie and bloud of Christ. The vnbeele­uing receaue onlie the signe.

An. The vnbeleeuers receaue the signes, not the thing signified.

Obiect. Mans vnthankfulnesse can not diminish the faithfulnesse of Gods promises.

An. I graunt: but some receaue the spirituall meate when it is offred them, some reprochfully re­fuse it, which are destitute of faith.

Obiect. Hereby the word is diminished, This is my body, if the wicked receaue nothing but corrup­tible bread.

An. God will not be knowne to be true, in the ve­rie receauing, but in the constancy of his goodnesse.

Quest. How shal Christ come to the condēnation of certaine, 1 Cor. 11.29. vnlesse they receaue him vnworthely*?

An. Men do not purchase to thē selues death by receauing Christ vnworthely, but by refusing him.

Homil. in Ioh. 5934 Therfore Augustine saith, that the rest of the Disciples did eat the bread the Lord: but Iudas did eat the bread of the Lord, where he doth plainely exclude the vnbeleeuing from partaking of the bo­die and bloud of Christ.

[Page 369]35 This knowledge will likewise easily draw vs a­way frō carnall worshipping, Carnall wor­shipping. which some haue ere­cted in the Sacrament through peruerse rashnesse.

Obiect. If it be the bodie, then the soule, and the godhead must be together with the bodie. Therfore we must worship Christ.

An. It is a false accōpanying. Accompany­ing. For the body of Christ is not Christ. Again the body is in heauen, not in the supper. Therfor the Apostles did not worship it pro­strating 1 2 thēselues, but they tooke it sitting at table. 3 Last of all Luke saith, that the faithfull did commu­nicat, 4 not in worshipping, but in breaking of bread*. Act. 2.42.

36 The Nicene synod meant to preuent this mis­chief when it forbad vs to be hūbly intentiue to the signes set before vs. The Nicene sy­node. Neither was it ordained in times past for any other cause, Why it was said lift vp your heartes. that y e people should be ad­monished before the cōsecratiō to lift vp their harts

37 Obiect. We geue this worship to Christ.

An. Then we need no signe, seing Christ sitteth in heauen. And wheras they carie about pompously the consecrated host: They carie a­bout the con­secrated host. which they shew forth in a so­lemne spectacle to be beheld, worshipped, called v­pō, it is too superstitious. We haue hitherto shewed how the mystery of the holy Supper serueth for our faith with God. 2 Outward cō ­fession is the second end of the Supper. Now let vs speak of the outward cō ­fession: Paule interpreteth that to be to shew forth the Lords death, which was instituted by the Lord before, that the disciples should do it in remēbrance of him Luke. 22 19.. And that is publikly, 1 Cor. 11.26. & altogether with one mouth openly to confesse, that the whole confidēce of life & saluatiō is placed in the death of the Lord: 1 that we may glorifie him by our confession: and ex­hort 2 others to geue glorie to him, by our example.

38 Thirdly the Lord also wold haue it to be to vs in steed of exhortation: then which none other can [Page 370] more vehemently animate and inflame vs both to purenesse and holinesse of life, 3 Ende exhor­ting to loue. & also to loue, peace, consent. For he doth so impart to vs his bodie, that he is altogether made one with vs, & we with him. Paule did plainly teach that: The cup of blessing is the partaking of the bloud of Christ*. The bread of blessing is the partaking of his bodie. 1 Cor. 10.16. Therfore Au­gustine doeth oftentimes call this Sacrament the bond of loue. The Supper is the bond of loue.

39 Hereby is that verie well confirmed whereof I spake, that the right administration of the Sacra­ments is not without the word. For what soeuer 1 profit we reape by the Supper, the word is requisit: 2 whether we be to be confirmed in the faith: or to 3 be exercised in confession: or to be stirred vp to loue, we haue neede of prayer. What shall we then say of that dumbe action of the Papists, of their ma­gicall inchantment, The Masse. and of other toyes?

40 Furthermore like as we see that this holy bread of the Supper is spirituall meate and wholesome to the faithfull: To whome the Supper is poy­ [...]on. so againe it is turned into most hurt­full poyson to all those whose faith it doth not nou­rish: & whom it doth not prouoke to the confession 1 2 3 of praise, and to loue. Therfore Paule exhorteth e­uerie one to trie and examine him selfe. 1 Cor. 11.29. The tryall of a mans self.

41 Obiect. They do eate worthely which are in the state of grace, namely pure, & purged from all sinne.

An. By such an opinion & doctrine all men shold be kept backe from the vse of this Sacrament.

The Supper is a medicine for the sicke.42 But let vs remember that this holy banquet is a medicine for the sicke: a comfort for sinners: a re­ward for the poore: which should nothing profit the sounde, righteous, and rich, if anie such could be found. Thefore we shall drawe nere worthely, if we [Page 371] know our owne vnworthinesse, and seeke our righ­teousnesse in Christ.

43 But as touching the outward rite of the action, Mans worthi­nesse. The outward rite. Prayers. all things shalbe well done, if they be done with loue & edification. Let vs begin with common prayer: thē let a sermon be made: then let the minister hauing set breade and wine vpon the table repeare the in­stitution 1 of the Supper: let him recite the promises 2 which are therin left for vs: The forme of ministring the Supper. let him also excommu­nicate all those which by the Lordes inhibition are forbidden to come therto: let prayer be made, that 3 the Lord wil with like benignity frame vs to receiue 4 that food as he hath vouchsafed to bestowe it vpon 5 vs: & that seing of our selues we are not, he will of 6 his mercie make vs worthy of such a banquet: and 7 here let either Psalmes be song, or let somewhat be 8 read: and let the faithfull communicate in such or­der 9 as becommeth them. After the Supper is ended 1 2 3 let an exhortation be made to faith, confession, & 10 loue. Last of all, When the Sup­per must be celebrated. when the thankesgiuing is en­ded, let the Church be dismissed. If that were done at least euerie weeke, it should be more allowable.

44 This was an euill ordinance that it should be receaued but once in a yeare, and that but for fa­shions sake. Luke sheweth that it was oftener vsed in the Apostolike Church: whē he saith that the faith­full continued in the doctrine of the Apostles, Act. 2.42. in fel­lowship, in breaking of bread, and prayers*. Which thing was long time obserued in the Church: as we may gather out of the Canons of Anacletus, and Calixtus.

45 By these constitutions the holy men meant to retaine and maintaine the often vse of the commu­nion, deliuered by the Apostles them selues: The canons of Anacletus. which they saw to be most wholsome for the faithfull, & to [Page 372] grow out of vse through negligence of the people. Augustine testifieth of his age, How the often vse of the Sup­per grewe out of vse by litle and litle. In sex. cap. Ioh. tract. 26. that this Sacrament was prepared and receaued in some places dayly, in some places certaine dayes coming betweene*. The same doth Chrysostome teach*.

46 And surely this custome which commandeth to communicate but once in the yeare, is a most certaine inuention of the deuill: In cap. 1. Hom. 26. ad Eph. through whose mi­nisterie soeuer it was brought in.

47 Out of the same shop came that other consti­tution also, which did either steale, or take from the better part of the people the halfe of the Supper: namely the signe of the bloud, The signe of the blood was forbidden the lay people. which being forbid­den the lay and profane men (these titles do they geue to Gods inheritāce) it became proper to a few shauelings & annointed persons. For this is the cō ­mandement of eternall God, that all drinke.

Obiect. It is to be feared lest the consecrate wine be shed.

An. As if all daungers were not before seene by the eternall wisedome of God.

The bodie is distinguished from the blood Obiect. One doth serue for both. For the body is not without bloud.

An. As if the Lord had for no cause distinguished his bodie from his bloud, both in words and signes. We must retaine the profite which we reape in the double earnest by the ordinance of Christ.

48 Obiect. We must not fet a rule from one fact, whereby the Church may be tyed to continuall ob­seruation.

The partaking of both signes is necessarie. An. It is no simple fact. Because Christ appoin­ted that the Apostles should do so afterwarde. For these are the words of one that cōmandeth, Drinke ye all of this.

Obiect. The Apostles alone were admitted to be [Page 373] partakers of this Supper, whome he had alreadie chosen into the order of sacrificing Priests.

An. He commanded that they should so distri­bute the bread and wine, which was afterward ob­serued by the faithfull after the Apostles time for the space of a thousand years, & all without excep­tion were made partakers of both signes.

49 Neither did this custome growe out of vse so long as any droppe of integritie remained in the Church. Gregorie the last Bishop. Gregory whom you may by good right call the last bishop of Rome, saith, that it was kept in his time. Yea it endured as yet, foure hundred yeares after his death, when all things were growen out of kind.

50 Neither did the Apostle lie when he told the Corinthians, that he had receiued that frō the Lord which he had deliuered to them. For afterward he declareth the tradition, that all of them both one & other should be partakers of the signes.

CHAP. XVIII. Of the Popish Masse, by which sacriledge the Supper of Christ hath not only bene profaned, but also brought to nothing.

1 HEreby it appeareth how farre contrarie the Masse is to the holy institutiō of the Supper.

Ob. It is a sacrifice to obtaine remission of sinnes.

An. Yea it blasphemeth Christ: it burieth his crosse: it maketh his death to be forgotten: The vertues of the Masse. it taketh away the frute thereof: and it weakneth the Sacra­ment 1. 2. 3. 4. 5. wherein the memoriall of his death is left.

2 First, 1 Blaspheming of Christ. those which say Masse must needes be priests. And that cannot be done without horrible blaspheming of Christ, seing he is appointed of his [Page 374] Father to be the onely and eternall priest*: Heb. 5.5. & 10.7 Psal. 110.14. & such as hath no neede to haue a vicegerent vnder him.

Obiect. Sacrificing priests are not appointed vn­der Christ as if he were dead, Suffragaines. but they are only Suf­fragaines or helpers.

Heb. 7.23. An Christ who is not hindered by death, is one, and needeth no parteners.

Obiect. Melchisedech offered bread and wine to Abraham, which was a preparation to the Masse.

An. That is falsly referred to bread and wine, which the Apostle referreth to blessing.

2 Fruite of the Masse.3 Another vertue of the Masse, is: that it doth burie the crosse and passion of Christ.

Obiect. The Masse is onely a repeating of the sa­crifice which was once offered.

An The Apostle teacheth, that no repetition is necessarie*, Heb. 9.26. & 10 10. saying: The remission of sinnes being once obtained, there remaineth no more offering.

The sacrifice of Christ is not repeated. Ob. The Masse is the application of the sacrifice.

An. The true application is made by the prea­ching of the word, & the administration of the ho­lie Supper.

4 Obiect. It shall come to passe that incense & a cleane oblatiō shalbe offred to his name, through out the whole world*. Mat. 1.8.

An. As if it were a new & vnwonted thing with the Prophets to depaint out by the externall rite of the Law, the spirituall worship of Cod, wherto they exhort the Gentiles, Ioel. 2.28. Ies. 16.21. when they speake of their cal­ling*.

5 The third office of the Masse, is, to blot and rase out of mēs memories the true death of Christ. The third of­fice of the Masse What the Masse is. For what is the Masse but a newe and altogether a diuerse testament, seing that it promiseth newe re­mission of sinnes?

[Page 375] Obiect. This sacrifice is vnbloudie.

An. Therfore contrarie to the nature of sacrifi­ces, because there is none without sheding of bloud, 4 Office to draw men back from Christ. lest washing be wanting.

6 The fourth office of the Masse is to take from vs the fruite which came to vs from the death, of Christ. For who can thinke that he is redeemed by the death of Christ, when he shall see new redemp­tion in the Masse?

Obiect. We obtaine remission of sinnes by none other meanes in the Masse, saue onely because it is alreadie purchased by the death of Christ.

An. That is, An absurditie. we are redeemed by Christ vppon that condition, that we our selues may redeeme our selues.

7 Last of all the holy Supper wherin the Lord lefte a remembrance of his passion, is taken away, 5 Office to take away the Supper. The cōtrarietie betweene the Supper and the Masse. when the Masse is set on foot. For the Supper recei­ueth, the Masse giueth & offereth: the Supper tea­cheth that we obtain saluatiō by the death of Christ alone, the Masse chalengeth that to it self: the Sup­per is the bond of vnitie, the Masse of diuision: For in the priuate Masse, there is no partaking of the Supper, though there be manie present.

8 Obiect. But the priest eateth in the name of the whole Church.

An. Who commanded him so to do? Christ will haue the bread to be broken and deuided. In the Masse it is shewed and worshipped.

9 Moreouer this peruersnesse was vnknowen to the purer Church. Therfore let vs say that they do erre filthilie, which take the Masse for a sacrifice.

10 Obiect. The men of old time called the holie Supper a sacrifice.

An. But they declare therwithall that they meane [Page 376] nothing else, How the Sup­per is a sacri­fice. Aug. lib. 20. con. Faust. cap. 18. but the remembrance of that only sa­crifice, which Christ our only Priest did offer vpon the crosse*.

11 Moreouer they did more neare imitate the Iewish manner of sacrificing, then either Christ or­dained, or the nature of the Gospel did bear: & they turned aside too much vnto the shadows of the law.

The compari­son of Moses his sacrifices, and our thanks giuing.12 For there is difference put betweene Moses his sacrifices and the Lords Supper, because though they did represent to the people of the Iewes, that efficacie of the death of Christ, which is giuen to vs at this day in the Supper: yet the manner of repre­senting was diuerse. Because there the Priestes, the sacrifice, the Altar, did figure the sacrifice of Christ which was to come: but the signes of the Supper as bread and wine, do celebrate the remembrance of the sacrifice alreadie past.

Two kindes of Sacrifices.13 Furthermore the word Sacrifice being taken generally, doth comprehend what soeuer is offred to God. And though there were diuerse formes of 1 sacrifices, yet they may be referred vnto two mem­bers. For either the offering was offered for sinne, after a certaine maner of satisfaction, and it is called 2 expiatorie or cleansing: or it was in steed of thanks­giuing, Exod. 29.30. to testifie the thankfulnesse of the mind. To this are referred burnt offerings, & drinke offerings, oblations, Ioh 19.30. first frutes, peace offerings*, but the sa­crifice of cleansing was so offred by Christ alone, & so finished, that there is no place left afterward for anie other sacrifice.

1 Sacrifice of purging.14 Wherfore the shauelings by Massing commit blasphemie, and that such as is not to be suffered, both against Christ and against his sacrifice, when they thinke vpon the repeating of the oblation, and of newe remission of sinnes.

[Page 377]15 Euen Plato doth sufficientlie reproue their vanities, whē he derideth them very wittilie, Platoes scoffe. which thought that their wickednesse was couered with these as with veiles: and hauing made as it were a couenant with God, did more careleslie pamper themselues: he seemeth altogether to allude to the vse of the cleansing of the Masse.

16 Vnder the other kinde of sacrifice which wee called the sacrifice of thanksgiuing, 2 The sacrifice of thankesgi­uing. all offices of loue are contained, which when we doe toward our brethren, we honour the Lord himselfe in his mem­bers: againe, all our praiers, praises, thanksgiuing, and whatsoeuer we do to the worship of God: which is so necessarie for the church, that it cannot be ab­sent from the same*. Mat. 1.11. Rom. 12.1. Ph. 4.18.

17 Such workes had the name of sacrifices gi­uen them, not onlie in the new testament Heb. 13.15. 1 Pet. 2.9., but also in the old Osee. 14.3. Psal. 51.21. The abhomi­nation of the Masse.: and in this sense all the faithful are cal­led Priests.

18 What remaineth but that the blinde may see the deafe may heare, and very children may vnder­stand, this abhominatiō of the Masse? Which being offered in the golden cup, hath made all kings of the earth, & people so drunke, that being more blockish then verie beasts, they haue placed the ship of their saftie in this one only deadlie gulf. This is that He­lena for whom the enemies of the truth fight so couragiouslie.

19 These are the things which we thought good to speake concerning the two Sacraments: There be but 2 Sacramentes. Baptisme is the entrance into the Church. the vse whereof was deliuered to the Churche of Christe from the first beginning of the newe Testament, to the ende of the worlde: namelie, that Baptisme shoulde be as it were a certaine entrance into the Church, and the entring or beginning of faith: and [Page 378] the Supper is as it were continuall food, The Supper is the dayly food. wherewith Christ doth spirituallie feed the familie of his faith­full. For that cause it is often repeated, but baptisme is not so.

20 Therefore let the church of Christ bee con­tent with these two: neither let it not onlie admit a­nie thirde for the present time, but not so much as desire it, or wait for it, vntill the end of the worlde. For it belongeth to God alone to erect a sacrament, seeing it belongeth to him alone both to promise & also to giue saluation.

CHAP. XIX. Of the fiue sacraments falslie so called, where it is de­clared that the fiue other be no sacraments which haue been hitherto commonlie taken for sacra­ments: and also it is shewed what maner of things they be.

1 NOW let vs come to the other 5. Sacraments whereto the Papistes haue falslie giuen the name of sacraments, seeing they haue neither com­mandement nor promise.

God alone doth institute a Sacrament.2 Furthermore we must hold this stronglie, that it belongeth to God alone to institute a Sacra­ment.

Obiect. The old church did hold that there bee seuen Sacraments.

An. That cannot be proued: for when they speak of those signes, which ought to bee testimonies of gods grace toward vs, they are content with these two, namelie Baptisme and the Lordes Supper

1. Of confirmation.

What confir­mation is.4 It was a custome in times past, to present the childrē of christians to the Bishop: that they might [Page 379] fulfill that dutie, which was required of those which being growen vp, did offer themselues to bee bapti­zed. For they sate among those that were to be ca­techised, vntill beeing well instructed in the myste­ries of faith, they coulde make confession of their faith before the Bishop, and the people, Catechisme. then they were examined according to the forme of the Ca­techisme which was then common. And to the end this action might haue more reuerence and dignity they laid their hands vpon them. Laying on of handes. Which ceremonie I commend, and could wish it were restored at this day to his pure vse.

5 But the latter age, hath put I wote not [...] feigned confirmation for a Sacrament of God, Feigned confirmation. ha­uing in a manner blotted out the thing it selfe.

Obiect. Confirmation giueth the holie ghost for increase of grace, which is giuen in baptisme for in­nocencie: it strengtheneth them to the battaile, which in baptisme are regenerate to life: which is done with annointing, and this forme of wordes: I signe thee with the signe of the holie crosse, and I confirme thee with the Chrisme of saluation, The forme of popish confir­mation. in the name of the father, and of the sonne, and of the ho­lie Ghost.

An. It is trimlie & handsomely done. But seeing there is no word of God, this sacrilegious boldnesse cannot be excused.

6 Obiect. We might imitate the Apostle, Act. 8 15. To geue the holie ghost. which by laying on of hands gaue the holie ghost.

An. This was an especiall gift in the Apostles, & lasting but for a time. Furthermore they gaue the spirite visiblie: which the shauelings doe [...]ot.

7 Obiect. Our ointment is the oile of saluation. Popish oynt­ment.

An. Who taught you to seeke saluation in oyle.

Ob. It hath force to strengthen.

[Page 380] Gal. 4.9 Col. 2.20. An. But Paul draweth vs farre frō the elements of this world, who condemneth nothing more then to sticke to such petie obseruations*. Surelie they whiche call oyle, the oyle of saluation, doe re­nounce the saluation which is in Christ.

8 Againe, whereas they attribute more to con­firmation then to baptisme, because baptisme can­not well be made perfect without confirmation: Christians an­nointed. do they not inforce vppon vs their diuelishe wicked­nesse?

9 Obiect. All the faithfull must receiue the holy ghoste by the laying on of handes, after baptisme, that they may be found perfect Christians, because he shall neuer be a Christian, vnlesse he be annoin­ted with the Bishops confirmation.

An. Then Christ doth onlie begin Christians, the oyle doth make them perfect. By this sentence the Apostles, Martyrs, and a great sort of christians are condemned, which were not annointed.

The dignitie of the popish an­noynting.10 Obiect. Holy annointing must be more reue­renced then baptisme: because it is administred pro­perlie by the hands of the chiefest bishops, Baptisme is distributed commonly by all Priests.

An. O sacrilegious mouth darest thou set fat or oyle defiled onlie with the stinch of thy breath, and charmed with mumbling of words against the sacra­ment of Christ, and compare it to water sanctified by the word of God?

Obiect. It must haue greater reuerence giuen it not for the greater vertue which it giueth, but be­cause 1 2 it is giuen by those which are more worthie: 3 and in a more worthie part of the bodie, that is in the forehead: or because it giueth greater increase of vertues: though baptisme bee more auaileable to remission.

[Page 381] An. First doe they not bewray themselues to be 1 Donatistes, Donatistes. which esteeme the force of the Sacra­ment by the worthinesse of the minister.

11 The other reason is foolish. For we say that in Baptisme the forehead is likewise dipped in water. In comparison of this wee set not one peece of dongue by their oyle, either in baptisme, or in confir­mation.

Obiect. Oile is deerer.

An. This inhaunsing of the price is theft, iniqui­tie, and deceit. In the third reason they bewray their owne vngodlinesse: when as they say that there is greater increase of vertues giuen in confirmation then in baptisme. By laying on of handes the Apo­stles gaue the visible graces of the spirite: wherein doth the fat of these men shewe it selfe fruitfull?

12 Obiect. The obseruation of confirmation is most ancient, and confirmed by the consent of ma­nie ages.

An. It is no whit the better. Because a sacra­ment commeth not from the earth, but from hea­uen. Not from men, but from God alone

13 Therefore let vs conclude that the true vse of confirmation is the maner and order of cate­chising, or a forme written for this vse: The true vse of confirmation. which con­taineth a familiar summe in a manner of all points of our religion: wherein all the whole Church of the faithfull must agree togeather without contro­uersie. The forme of catechizing. When a childe is tenne yeares olde let him offer himselfe to the Church to make confession of his faith: let him be examined concerning eue­rie point, let him make answere to euerie point, if he be ignorant in anie let him be taught.

2. Of repentance.

14 The men of old time obserued this order in publike repentance, that those which had done and ended those satisfactions which were enioyned thē were by solemne laying on of handes reconciled. Laying on of handes. 1 That was a token of absolution, whereby both the 2 sinner himselfe was lifted vp with hope of pardon, before God, and the church was admonished to re­ceiue him courteouslie, putting out of mind the re­membrance of his offence. To the greater commen­dation, the authoritie of the Bishop came between. Afterwarde in successe of time the matter came to that passe, Cypr. lib. Epist. 1. Epist. 2 Lib 4. sent. dist. 22. cap. 2. that euen in priuate absolutions they v­sed this ceremonie.

15 The Romish schoolemen take great paines to find a sacrament heere.

What a Sacra­ment is. Ob. Outward repentance is a sacrament & signe of the inward repentance, that is, of the contrition of the heart.

An. If it were a sacrament, it shoulde be an out­ward ceremonie instituted by the Lorde for confir­mation of faith.

The absolution of the Priest.16 It might with a fairer colour be obiected, that the absolution of the priest is rather a sacrament, then either outward or inwarde repentaunce. For they might easilie haue saide, that it is a ceremonie to confirme our faith, concerning remission of sins, and that it hath the power of the keyes.

17 Therefore let vs conclude that repentance cannot be a sacrament: because there is no parti­cular 1 promise of God extant for this thing, which is 2 the onlie staffe and stay of a sacrament. Secondlie, that whatsoeuer ceremonie is here shewed foorth, it is a meere inuention of men. Lib. 4. sent. dist. 14. cap. 1. *De poenis dist. 1. cap. 2.

Obiect. Ierome saith*, that it is the second boord [Page 383] after shipwracke: because if anie man haue marred his garment of innocencie, which hee had in Bap­tisme, hee may repaire it againe by repentance.

An. This is a wicked saying: because baptisme is not blotted out by sinnes. Mar. 1.4. Luke. 3.3. Moreouer baptisme is the sacrament of repentance for the remission of sins*. Therefore there is no cause why we should make an other sacrament for repentance.

3. Of the last annoynting, as they call it.

18 The third feigned Sacrament is extreeme vn­ction, which is done only by the priest, The forme of extreame vn­ction. and that in extremitie: and with oile consecrated by the Bishop: and with this forme of words, By this holie annoin­ting, and his most holie mercie, God doeth forgiue thee whatsoeuer thou hast offended, by seeing, hea­ring, smelling, tasting, touching, they feigne that it 1 hath two vertues: remission of sinnes, and ease of 2 the bodile disease, if it be expedient so to be: if not, saluation of the soule.

Ob. The institution is set downe by Iames*. Iam. 5.14.

19 An. That was a temporall gift: and through the vnthankefulnesse of men it did quicklie cease. The annointing which the A­postle vsed was temporall, and but for a sea­son. For by the same reason Siloah, the clay, spittle, dust, might be a sacrament.

20 Furthermore they bee iniurious to the holie ghoste, which make that rotten oyle whiche is of no force, his power. But seeing the ceremonie is not in­stituted by God: neither hath the promise of God, it cannot be a sacrament.

21 Furthermore, Iames will haue all sicke men to bee annointed: these annoint with their grease, The end of an­noynting. bodies which are halfe dead. Iames will haue him that is sicke to bee annointed by the Elders of the Church: these men will haue none to annoint but the masse priest. It was common oyle which they [Page 384] vsed: Consecration of oyle. these men vse charmed oyle, and such as in niene times saluted in this manner, thrise, Haile ho­lie oyle: thrise, Haile holie ointment: thrise, Haile holy balme.

4, Of ecclesiasticall orders.

22 The Sacrament of order possesseth the fourth place, The plentie of orders. beeing so fruitefull of it selfe that it bringeth foorth seuen pettie Sacraments: which when they reckon vp, they reckon thirteen. And they be dore­keepers, Readers, Exorcists, Acoluthes, Subdeacōs, Deacons, Iesa. 11.2. Priests. They say there be seuen, because of the seuen fold grace of the holie ghost*. Some o­thers make niene after the similitude of the trium­phant Church: some will haue shauing of clarks to be the first order of all, and the order of Bishops to be the last. Shauing of clarks. Some excluding shauing reckon vp the order of Archbishops. Othersome adde Psalmistes, and singers. Thus do men disagree when they dis­pute and reason about diuine matters without the word of God.

23 But this surpasseth all follie, that in euerie one they make Christ their fellow in office.

24 They make Readers, Psalmistes, Dorekee­pers, Acoluthes, with great pompe: that they may take vpon them a vain title, and doe nothing of that which their name requireth.

Obiect. This must be ascribed to the peruersnes of times.

An. Then there is at this day no fruit of their ho­lie orders in the church.

25 Nowe let vs speake of the ceremonies. First whomsoeuer they take to bee of their souldiers, they enter them into the Cleargie with a common signe. For they shaue their crownes, that the crowne may signifie princelie dignitie. The crowne of their head [Page 385] is made bare that their minde may freelie beholde the glorie of God: or that they may be taught, 2 Significatiōs of the crowne of clearkes. that the vices of their mouth & eyes must be cut of: or shauing is the laying away of temporall things. The compasse about the crowne is the remnant of their goodes seruing for sustentation of their life. All thinges are doone in figures. Yet there is no kinde of men more greedie, blockishe, or more giuen to lust.

26 Obiect. The crowne of Clarkes hath the be­ginning from the Nazarites.

An. What els doe they alleage, but that their mysteries are meere Iudaisme.

Obiect. Paul shaued his head*. 1 Cor. 9.20.

An. Not for sanctificatiōs sake, but that he might beare with the weaknesse of his brethren.

27 Dorekeepers when they are made they re­ceiue the keies of the Churche dore: Readers, Lesser orders. 2 Doorekee­pers. 3 Readers. 4 Exorcists. 5 Acoluthes. the Bible: Exorcists, the formes of cōiuring: Acoluthes, Tapers and a Cruet. Lo what be the ceremonies of the lesser orders, wherein on Gods name there is so great hydden vertue, that they may be not only signes, but also causes of inuisible grace. Beeing suche Sacramentes as were vnknowne to the fa­thers, and inuented without commaundement, or promises.

28 There remaine three orders which they call greater. Priests. Greater orders It belongeth to the priests to offer the sa­crifice of the bodie and blood of Christ vppon the altar, to make prayers, and to blesse Gods giftes. Therefore they receiue the Pattin and the Hoasts & their hands are annointed. The ordering of a Priest Thus they do corrupt the priesthood of Christ, and the order by God ap­pointed: and as cōcerning laying on of hands which must be vsed to commēd the office of a true Elder, [Page 386] surelie I doe greatlie allowe that. Notwithstanding whereas I haue not put it in for a third Sacrament, Laying on of handes. I did it for this cause, because it is not ordinarie with all the faithfull, but a speciall rite for one cer­taine function.

29 The ceremonies agree verie well with the thing it selfe. When the Lord sent the Apostles to preach, Ioh. 20.22. he breathed vpon them*: by which signe he represented the power of the holie ghoste. These good men retained this breathing, Popish brea­thing. and they whisper ouer their sillie Priestes, as if they did put forth the holie ghost out of their throat: Take, say they, the holie ghoste. And so by their foolishe gesture they mock Christ. Experiēce likewise teacheth how true that is, which crieth that of horses they are become Asses: of fooles, frantike persons, which are made priestes.

Annoynting of Priestes.30 They say that they receiued annointing from the sonnes of Aaron. Therein they shew themselues iniurious to the Priesthood of Christe, which alone was figured by all the olde priesthoode. Therefore they fall away from Christ, and they depriue them­selues of the office of pastours.

31 This is the holie oyle, which maketh such a print as cannot bee blotted out, A printe which can not be put out. as if the oyle coulde not bee wiped away with dust, and salt, or soape.

Obiect. But that print is spirituall.

An. What hath oyle to doe with the soule? where is the word?

Exod. 30.30. Obiect. Moses was commaunded to annoint the sonnes of Aaron*.

An. There is commaundement giuen there like­wise touching the Coates, the Ephod, the Hat, the Crown, the Girdles the Miters, touching the killing [Page 387] of a calfe, and the burning of the fat therof, & wh [...] doe they not obserue it?

32 It is the office of the Deacons to assist the Priestes in all thinges which are done in the Sacra­ments: namelie in Baptisme, in Annointing, 2 The office of the popish deacons. in the Pattine, in the Chalice: to bring in the oblations, & to set them vpon the Altar, to prepare the Lordes Table, and to couer it with the cloathes: to beare the crosse, to pronounce and sing the Gospell and Epistle to the people. Is there one worde here tou­ching the true ministerie of the Deacons? What is the ceremonie? The Bishop layeth his hand vppon the Deacon: hee layeth a stoale vpon his left shoul­der: hee giueth him the text of the Gospell: I pray what doe these thinges belong to the Deacons?

33 To what end should I speake of Subdeacons? 3 Popish sub­deacons. They were in times past appointed to haue the charge of the poore. They haue at this day a tri­fling function: to bring the Chalice and Patten, the Cruet with water, & the towell to the altar, Popish toyes. to powre out water to washe the handes, &c. What rite was this? He receiueth of the Bishop the Patten and Chalice: of the Archdeacon the Cruet with water, the Manuall and such other baggage. In such toyes the holie ghost is included. This is the care they haue for the poore. No word, no promise: ther­fore this can be no sacrament.

5. Touching Matrimonie

34 The last is matrimonie, which as all men graunt to be instituted of God, so no man, vntill Gregories time, did euer see it giuen for a Sacra­ment.

Obiect. It is a signe of an holie thing, that is [Page 388] of the spirituall coniunction between Christ and his church*. Eph. 5.29.

An. Matrimonie was not instituted for vs of God for this purpose, that it might lift vp our faith. Also it were an absurde thing to call all those sacra­ments, which are signes of holie things: otherwise the starres*: 1 Cor. 15.41. Mat. 15.31.33. a graine of mustarde seede* leauen, a sheepheard Ies. 40.11. Absurdities., a giant, and infinit other things should be Sacraments.

35 Obiect. This is a great sacrament saith the Apostle Eph. 5 29 Misterie for a Sacrament..

An. He calleth it a mysterie, that is a secret: nei­ther doth he speake of matrimonie, but in Christ & the church.

36 The Latine interpreter hath oftentimes put the word sacrament for an hiddē thing, in no other sense, then Paul called it a mysterie: as in the E­pistle to Timothe, the Ephesians*, and els where. But if matrimonie be a sacrament, 1 Tim. 3.9. Eph. 1.9. Why do they cal it the defiling of the flesh? Why will they not suffer Priestes to marrie?

The Papistes cal Matrimony the defiling of the flesh.37 Why doe they forbid marriage from Septua­gesima to the vtas of Easter: three weekes before the natiuitie of S. Iohn: from Aduent vntill the E­piphanie? That wee may rid our selues out of their myre, let vs conclude that there be onlie two ordi­narie and common sacraments in the Churche of Christ, Baptisme & the holie Supper of the Lord.

CHAP. XX. Of ciuill gouernment.

A double go­uernment in man.1 FVRTHERMORE seeing there is a double go­uernment in man, and we haue spoken suffici­ently [Page 389] of the one which is placed in the soule and in­ward man, and doth respect eternall life: it remai­neth 1 that we intreat of the other, which appertai­neth vnto the ordering of the ciuil & outward righ­teousnesse 2 of maners. These two though they be se­perat, yet are they ioyned together, not cōfounded.

2 Obiect. What haue the ciuill lawes to do with a Christian man? We are dead by Christ to the e­lements of this world, and wee are translated into the kingdome of God, and wee sit among the hea­uenlie ones. Therefore it is an vnmeet thing for a Christian man to bee occupied with these profane and vncleane cares.

An. These two gouernments are distinguished, Anabaptists. they are not contrarie. If the kingdome of God did extinguish this present life, ciuill lawes should be su­perfluous. But if it be the will of God that we should bee as pilgrims vppon the earth, those which take a­way these helpes from man, they take from him his manhood.

Ob. There ought to be such perfectiō in the church that the owne moderation therof ought to be a law.

An. That is foolishlie to imagine that perfection which can neuer be found in the fellowship of men.

3 Therefore there is no lesse vse of ciuill pollicie, The necessitie of ciuill policy. (which causeth not only that we liue well together: but that no offence of religion arise) then of bread & water. And it hath 3. parts: the magistrate who is the keeper of the lawes: The lawes according to 1 2 which he ruleth: the people which obeieth the Ma­gistrate. 3

4 The Lorde doth not only allow the office of Magistrates, 1 The Magi­strate. but he giueth the same most honoura­ble titles, and hath wonderfullie commended the same to vs. For they are called Gods, because [Page 390] they beare the person of God, Exod. 22.8 Psal. 92.1.6. whose vicegerents they are after a sort*. Such were Dauid, Iosias, Iosaphat.

Kings are nur­cing fathers of the Church. Ies. 49 23.5 Kings are therefore called noursing fathers, and Queenes noursing mothers*, of the Churche, neither are they deposed from their honour. After that Paull had admonished Timothee that prayers should be made in the common assemblie, for kings, hee addeth foorthwith the reason, that wee may lead a quiet life vnder them with all godlinesse and honestie. In which wordes he commendeth to their patronage the tuition of the church.

What thinges stirre vp a Ma­gistrate to doe his duetie.6 Which cogitation ought continuallie to exer­cise the Magistrates: partlie that they may be rai­sed vppe to doe their duetie, that they may repre­sent vnto men integritie, wisedome, continencie, innocencie, seeing they knowe that they are ap­pointed 1 to bee ministers of righteousnesse, good­nesse, 2 and prouidence: partlie that they may miti­gate with singuler cōfort the difficulties of their of­fices, which are many and great.

7 Obiect. The Lorde said to the Disciples. The kinges of the nations reigne ouer them, but among you it is not so, Luk. 22.25. where hee that is the chiefest must become the least*.

An. He speaketh there of Ecclesiasticall pollicie and gouernment, and not of the ciuill and out­ward. Rom. 13.1. But Paul saith that there is no power but of God*.

8 Furthermore there be three kindes of ciuill 1 gouernment: Monarchie or when one gouerneth: Aristocratie or the gouernment of the best men, The kindes of ciuill policie. Democracie, or common gouernment. If you com­pare 2 3 the states themselues togeather, it cannot easi­lie be discerned which is best and most profitable. It [Page 391] is our dutie to shew our selues yeelding, and obedi­ent to those whom the Lord hath set ouer vs.

9 The office of Magistrates, The office of Magistrates. as it is described in the worde of God, reacheth vnto both tables of the lawe. For no pollicie is happilie framed vnlesse the first care be of godlinesse: and they are disordered 1 lawes which doe onelie prouide for men neglecting the right of God. As touching the second table, Ie­remie 2 denounceth to kinges, that they doe iustice & iudgement*. Ier. 22.3. Deut. 1.16. Ier 17.16. Therfore they are armed with power to defend the good, and to keepe vnder the wicked with sharpnesse.

10 Obiect. Are all forbidden by the law of God, Exod. 20.13. Deut. 5.17. to kill*. Therefore it is not lawfull for a Magistrate, and him that is godlie, to be blooddie.

An. The Magistrate in executing iudgements, doth nothing of himselfe, but doth execute the ve­rie iudgement of God. Exod. 2.12. So Moses slew the Egypti­an*. And the best Magistrate must beware of these two rockes especiallie: that he do not rather wound 1 then cure with sharpnes of mind: or that he fall not 2 into most cruell humanitie through superstitious desire of clemencie. Rockes to be fled. Note. It is an euill thing to liue vnder a prince, vnder whom nothing is lawfull: but worse vnder whom all thinges are lawfull.

11 Thence wee may gather that it is sometimes needfull, Kinges may make warie. and lawfull for kinges to take weapons in hand, to represse the vnquiet motions of seditious men: to helpe the oppressed: and to punish the wic­kednesse of the wicked.

12 Obiect. There is no testimonie or example extant in the newe testament, There is the same reason to make warre now which was intimes past. which teacheth that warre is a thing lawfull for Christians.

An. There is the same reason to make warre nowe whiche was in times past: neither is there [Page 392] 1 anie cause to the contrarie, which ought to keepe 2 Magistrates from defending their subiects: Againe, 3 the Apostles do frame the kingdome of Christ, and not fashion pollicie. Last of all, Christ altered no­thing, Luk. 3.14. neither did hee commaunde Souldiers to cast their weapons from them*. But and if warre bee lawfull, Garrisons, Leagues, Munition, For­tresses and other such thinges shall bee permitted by the law of God. A Caution. In the meane season they must beware that they be not more led by their own affe­ction, then by common feeling.

13 It liketh me also to adde that last of all, that tributes and taxes are the lawefull reuenewes of princes: which they may bestow indeede, especial­lie to maintaine the common charges of their bur­den. Notwithstanding let Princes remember that their treasure chambers are not so much priuate co­fers, as treasuries of all the people, which they cannot ryotouslie bestow or wast, without manifest iniurie.

14 In pollicies, lawes are next to the Magistrate, being the most strong synowes of common wealths, 2 Lawes. or rather the soules thereof, without which the ma­gistrate cannot bee: as they cannot be without the Magistrate. The law is a dumbe Magi­strate. For the law is a dumbe Magistrate: as the Magistrate is a liuing law.

Obiect. A common wealth can not be well fra­med, wherein the politike lawes of Moses are neg­lected, The Magistrat is a liuing law. and it is gouerned by the common lawes of the Gentiles.

An. This saying is false and foolish: which thing shall easilie appeare by deuiding the lawe giuen by Moses into the Morall Lawe, The diuision of the law. the Ceremoni­all 1 2 Law, & the Iudiciall Law: if we throughlie view 3 euerie part, that we may see what of them appertai­neth [Page 393] to vs: and what not.

15 Therefore seeing the morall Lawe is contai­ned in two pointes whereof the one doeth simplie 1 commaunde to worship God with pure faith and godlinesse: and the other to loue men sincerely: The moral law it 1 is the true rule of righteousnesse appointed for the men of all nations, and times, which will frame their life according to the will of God*. Gal. 4.4. 2 Ceremoniall. The cere­moniall Lawe was the schooling of the Iewes, vntill God gaue his Christ, who was then shadowed by fi­gures. 3. Iudiciall. The Iudiciall Law which was giuen to them in steede of pollicie, deliuered to them certaine formes of equitie and righteousnesse, whereby they might liue innocently & quietly among themselues. And as the Ceremoniall did appertaine vnto the first part of the Lawe: the Iudiciall to the seconde: yet either of them had properties distinct from both tables of the Lawe. The distinction of Lawes. Therefore as ceremonies might be abolished though godlinesse remained safe and sound: so the offices of loue may be done, though these Iudiciary constitutions be taken away. Which thing if it be true, surely euerie nation hath free li­bertie left to make such lawes, as it shall see to be profitable for it selfe: which notwithstanding must be framed accordinge to the perpetuall rule of loue.

16 Wherein wee must diligentlie marke two 1 2 thinges: the appointing or making of the lawe, The making of a Law. Equitie therof. and the equitie thereof. The latter is naturall for all lawes. But the former doth consider the circum­stances of times, places, and nations. Therfore it is diuerse.

17 It remaineth that we speake of the people, 3 The people. which the Magistrate gouerneth by the law, & how he ought to vse both.

[Page 394] Obiect. The office of Magistrates is superfluous among Christians, who are forbidden to reuenge, require, to go to law.

Rom. 13.4. An. Paule testifieth the contrarie, that he is to vs the minister of God for our good*. Therefore we may vse his hand against the iniuries of wicked men.

18 For lawes are lawfull, if a man vse them well. And there is a right vse both for the plaintiffe to pleade: and also for the defendant to defend: but with this affection onely, that euerie one defend by right that which is his owne.

19 So Paule defended him selfe against the false accusations of his accusers: and he chalenged be­fore the iudgement seat the prerogatiue of the Ro­mane libertie: Act. 22.1. & 24 12. & 15.10. and he appealed from an vniust de­putie, to the iudgement seat of Cesar*.

Obiect. Men are forbidden to be desirous of re­uenge*. Num. 19.18.

An. The vengeaunce of the Magistrate is not mans, but Gods.

20 Obiect. We must not resist euill: but we must turne the right cheek to him, which giueth vs a blow on the left.

Mat. 5.39. An. Christ will haue those which are his to ab­staine from desire of rendring like for like, that they may rather put vp iniurie then repay it.

1 Cor. 6.6.21 Obiect. Paule condemneth suites generallie.

An. He reproueth the immoderate furie of the Corinthians in going to law, which caused the wic­ked to speake euill of the Gospell.

The office of subiectes.22 The first dutie of subiects toward their Magi­strates, is, to thinke most honourablie of their fun­ction, namely, which they acknowledg to be a iuris­diction committed of God: and for that cause to re­uerence [Page 395] them as the Ambassabours of God: & that with a syncere and quiet minde, not constrained. 1 Reuerence. Which Paule expoundeth: that we must obey not only for wrath, but for conscience sake*. Rom. 13.5.

23 Another thing is, that with mindes bent to the honoring of them, they approue their obediēce to them: whether they must obey their decrees, or pay tributes, or take vpon them publike offices and burdens, which appertaine to common defence*. Tit. 3.1. 1 Pet. 1.13. The third thing is, that they commend the safety & prosperitie of those vnder whom they liue, 3 Loue with prayer. 1 Tim. 2.1. to God by prayer*.

24 Hitherto touching the Magistrate who is in­deede the father of the countrey, the pastour of the people, the preseruer of peace, the president of iu­stice. But if there shall be anie which shall chaunge power into tyrannie, what must we do? Surely that sence and feeling hath alwayes bene bredde in the mindes of all men, no lesse to hate and abhorre ty­rantes, then to loue and reuerence lawfull kings.

25 But if we loke into the word of God, it shall leade vs thither, that we be subiect to the gouerne­ment of all Princes, although they do nothing lesse then that which was their dutie to do*. Ioh. 34.30. Ose. 13.11. This is hard and yet true, that subiects must as well reuerence a tyrant, as concerning publike obedience, as the best king, if they had him.

26 Because such are not giuen without Gods pro­uidence, The prouidēce of God in ap­pointing kings. the singular working whereof we see in di­stributing kingdomes, and in placing of kings. In Daniell it is sayd. The Lord chaungeth the times and the courses of times: he casteth away kings, & he appointeth kings*. Dan. 2.21.37. Ezech 29.19. Dan. 2.27. God gaue to Nabuchadne­zar the land of Egypt*.

27 Therfore Nabuchadnezar is called the ser­uant [Page 396] of God. Nabucadnezar the seruant of God. Ier. 17.5. Seditious co­gitations must be expelled. Also God commandeth that he be re­uerenced with great reuerence and obedience*: for none other cause surely, but because he had the kingdome: into the princely throne and pallace whererof he was taken by the heauenly decree. Therfore let those seditious cogitatiōs neuer come into our mind, which may turne vs away from that true and syncere obedience.

28 Obiect. That commaundement did belong to the Israelites.

An. But we must marke with what reason God doth establish the commaundement. I haue geuen, saith he, Ie. 27.17. the kingdome to Nabucadnezar*: where­fore serue him and liue. Therefore to whom soeuer it shall be certaine that the kingdome is geuen, let vs not doubt that we must serue him. And so soone as the Lord doth aduance anie to the kingdome, We must obey a tirant because he reigneth by the will of God Pro 28.2. Iob. 12.19. he maketh his will knowen to vs, that he will haue him to raigne Ier. 29.7.. Therfore God commandeth his people to pray for the Babylonians*. And Dauid being ap­pointed to be king would not smite Saule, who did vnworthely pursue him, 1 Sam. 14.7. &. 26 9. but he called him honou­rablie his Lord, and the annoynted of the Lord.

29 Obiect. Gouernours owe mutuall duties to their subiects.

An. If the Magistrate do not his due office to­ward his subiectes, yet it standeth them vppon to thinke vppon and perfourme that which belongeth to them, and which is commaunded by God: that this may more easilie be done, let vs call to minde our offences*: and then humilitie shall bridle our impatince: Thinges stir­ring vp to obedience. Last of all let vs craue help at the hands of the Lord, in whose hand the harts of kings are, & 1 2 the inclining of kingdomes*.

30 And here both his maruellous goodnesse, and [Page 397] also power, and prouidence shewe them selues. For sometimes he stirreth vp of his seruantes manifest 3 deliuerers, Pro. 21.1. Psal. 82.2. & 2.10. How God deli­uereth those that be his. and furnisheth them with his comman­dement, that they may punish a wicked gouerne­ment: sometimes he directeth to that end the furie of those which thinke vpon and go about an other thing. So he deliuered the people of Israel from the 1 tyrannie of Pharao, by Moses*: he set them at li­bertie 2 from the violence of Chusan the king of Sy­ria by Othoniell*. Exod 3.7. Iud. 3.9. So he tamed the pride of Tyrus by the Egyptians: so he bridled the insolencie of the Egyptians by the Assyrians: he brake the cruelty of the Assyrians by the Chaldeans: he tamed the hau­tinesse of Babylon by the Medes & Persians: Examples of Gods proui­dence in dispo­sing kingdoms. when as Cyrus had nowe subdued the Medes. And he beat downe the vnthankfulnesse of the kings of Iu­da and of Israell sometimes by the Assyrians, some­times by the Babylonians, albeit not after one ma­ner. For the former sorte followed the lawfull cal­ling 1 of God: the latter sorte did the worke of God though ignorantly. 2

31 Notwithstanding the Lorde did execute his will, when he brake the bloudie scepters of kings, A Magistrates authoritie must not be offen­ded. & ouerthrewe their vntollerable gouernments. Ther­fore let vs neuer despise or offend the reuerent au­thoritie of the Magistrate. I speake of priuate per­sons. For if there be at this day anie Magistrats, for the behalfe of the people appointed to tame & mo­derate the lust of kings, (such as the Ephori were a­mong the Lacedemoniās: the Tribunes of the peo­ple which were set against the Consuls: or the De­marchi against the Senate of the Athenians: or at this day in euery kingdom the three estates) I doubt not, but that according to their office, Three estates in kingdomes. they may withstand the outragious licentiousnesse of kings.

[Page 398] A caueat.32 But in that obedience of subiectes we must 1 especially marke, that it leade vs not away from the 2 obedience of God. The Lord is the king of kinges, whome we must first obey, We must first obey God Dan. 6.22. and then afterwarde those which are in authoritie: but no otherwise but in him. Daniell obeyed not the wicked commande­ment of the king*. On the other side the Israelites which did too much obey the wicked commaunde­ment of the king are condemned. Ose. 5 13. Act. 5.29. That decree was pronounced by the heauenly crier, that we must o­bey God rather then men*. Let vs cōfort our selues with this cogitation, that we do then performe that obedience which the Lord requireth, when we suffer anie thing what soeuer it be, rather then we will swarue from godlinesse.

The loue of God ouercometh all thinges.

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