Cap. 1. That the knowledge of God and of our selues, are things ioined togeather, and how they agree the one with the other.

HE teacheth that the whole sūme of al our wisdom consisteth of two partes, that is to say, of the knowledge of GOD and of our selues: yet whether goeth before, it is hard to discern [...], sée­ing they are linked togeather w ^t so ma­ny bondes. For first no man can looke vpon himself, but he must néeds foorth­with turne all his senses to the view­ing and beholding of God: Whether he consider his gifts, with which distilling from heauen, hée is led as it were by certaine riuers to God; or his owne miserable slendernesse or pouertie, wherby he is admonished of the infinit plentie of all good thinges wich abide [Page] in God.

2 Againe hée sheweth by two simili­tudes, that man is deceaued by false imaginations, so long as he staieth in considering of him selfe either in him­selfe or in other creatures: & lifteth not his eyes to God onelie.

3 A confirmation of the effects: For the brightnesse of God is such, Iudge. 13.22. Esay. 6.5. Exod. 2.1. Gene. 18.17. 1. King. 19.13. Esay. 14.22. Esay. 2.10.19. that the most holiest of all are amased with great horrour, as oft as God doth shew them his glorie: Which notwithstan­ding haue greatly estéemed of them­selues, when he hath béene absent. The historie of Iob to throwe men downe with a knowledge of their owne follie, weaknesse and vncleanes bringeth al­way this principall proof for describing Gods wisdome, strength & cleannesse.

Cap. 2. What it is to knowe God, and to what end, tendeth the knowledge of him.

HE vnderstādeth that knowledge of God, wherby we conceiue not onely y ^t there is a God, but also know [Page 2] that which is profitable for his glorie, and that which is expedient for vs to knowe. And sith there are two kindes thereof, the one, whereby we acknow­ledge 1 the Creator: the other whereby 2 we apprehend the redéemer, but these thinges being reserued to some other place: nowe he intreateth onlie of the first, the sūme whereof is, that without him is no goodnesse any where to bee sought for: But in him, we repose all perfection and whole felicitie.

2 And for this cause it is expedient for vs not so much to search what he is, than what manner a one he is. But he is such, that his knowledge first should instruct vs to feare & reuerence: more­ouer also it should worke this, that we learne to séeke euery good thing in him, & account them receiued of him. Wher vpō resteth both a desire to stick to him, and an assured trust in him willingly,

Cap. 3. That the knowledge of God is natu­rallie planted in the mindes of men.

THere is in mans mind, euē by na­turall instinction, a certain féeling of the Godhead, and the same so ample and large, that they are condemned by their owne testimonie, that worship not God whom they acknowledge to be their maker: But there is no nation so barbarous, that is not touched with the same féeling: This also the Idola­ters them selues doe sufficientlie con­fesse, when they had rather worship a blocke and a stone, then be thought to haue no God.

2 Wherefore it is most vaine, that some do say, That religiō was deuised by the suttletie and craft of a few, to kéepe the people better in awe: yea and the wicked them selues also doe oftentimes féele, wil they nill they, that which they are not desirous to knowe of God, and woulde haue extin­guished.

3 This féeling of God is so engra­ued in the mindes of men, that neither forgetfulnesse nor malice can vtterlie at anie time put it out: although héere­vnto many bend their whole force, and [Page 3] séeme to haue nothing more in their de­sires. And so all they doe degenerate them from the order of their creation, which bestow not all the thoughts and actions of their life to that scope.

Cap. 4. That the same knowledge is either choked, or corrupted, partlie by igno­rance, partlie by malice.

ALthough God haue sowen the séed of religion in all men, yet few che­rish it being conceiued in heart, & there is none at all in whom it rypeneth: so farre of is it, that anie fruite appeareth in due time, but there are two causes thereof, that is to say, ignorance and malice. As touching the first, it com­meth of this, that manie are deceiued euen in their owne superstitions: Rom. 1.2 [...]. nei­ther yet are they excuseable, that they fell into errour: because their er­rour hath firste vanitie ioyned with pride.

2 And moreouer selfe will or stub­bornesse. Psalm. 141. & 36.1. &. 10.11. & 2. Tim. 1.13.

[Page]3 Héerevpon he cōcludeth that their defence is in vaine, which they are wont to pretend for excuse of their su­perstition: and that he confirmeth first by reason, then also by authoritie: For Paule pronounceth that the vnstaied and wandering opinion of the maiestie of GOD, Gal. 4.8. Ephe. 2.12. Lactantius. is not to knowe GOD, Therfore there is no lawful & allowa­ble religion, but that which is ioyned with trueth.

4 As concerning the other, that is to say, malice, therby it commeth to passe that they neuer come neare vnto God, vnlesse when they hold backe, they bée forcibly drawn to him, yet they labour by croked compasses of their religion whatsoeuer, to séeme that they come néere vnto God from whom they flye. In them therfore doth remain a féeling of God: but so corrupt, that it bringeth foorth nothing but wicked fruite.

Cap. 5. That the knowledge of God doth shi­ninglie appeare in the making of the world, and in the continuall go­uernment thereof.

IN this chapter there are 2. points: the first, whereof is that which is prefixed in stéede of a title, whereof frō the first to the tenth, the other, that we are yet so blunt, that these testimo­nies, although they be neuer so plaine, yet alwaies they passe away without encrease, wherof from the 11. to the. 15.

As touching the first part, the better to prooue that which he promiseth, diui­ding all the workes of GOD into two kindes: hee proueth that the know­ledge of God appeareth in both, from the first to the sixth: hée assigneth sexi­ons to the other, frō the 7. to the 10. 1. Although Gods substance be incom­prehensible, Psalm. 14.2. Psalm. 19.1. Rom. 1.19. yet so hath he grauen in his workes certaine markes of his glorie, and those so plaine, & notably discerne­able, that after a sorte he sheweth him­selfe visible: But the same was doone, first, in the beautifull building of the worlde, or in the vniuersall creation & order of all thinges.

2 And the same is witnessed, not onely by that which the Philosophers [Page] doe beholde in heauen and earth: and in the proportion and connexion of mans bodie: but also in those thinges which the common sorte of people doe perceiue by the onelie support of the eye.

3 But the same chieflie appeareth a­boue all other creatures in man: Act. 17.27. Psalm. 8.5. Act. 17.28.29. and therfore is called of some a Litle world. and is had in great admiration of Da­uid.

4 Filthie then is the ingratitude of mē, who while they contein within thē ­selues a noble shop with innumerable works of God, when as they ought to burst foorth into praising of him; cōtra­riwise they are puffed vp & swel with so much y ^e greater pride, by ascribing to nature y ^t which is proper to God. But so much more filthie is it, that mans soule is such, as the same but only well con­sidered, would leaue no place to blind­nesse: whose so swift motions, so excel­lent powers, and rare gifts, must needs represent in comparison of it self a diui­nitie: neither is it any let, if in the soule he set any instrumentall thing.

[Page 5]5 First he prosecuteth this same more at large, prouing by many reasons, that the powers and actions of the soule are such, as to euery one may appeare, that the partes of the soule are separated frō the bodie: Moreouer hée prooueth that the knowledge of God in the gouerne­ment therof doeth manifestly appeare: & therefore he taketh away that, which some men doe bable of Gods secrete in­spiration that geueth liuelinesse to the world, as though the worlde were his owne maker.

6 He concludeth the former thinges: & proueth y ^t we may learne the power, eternitie, & goodnesse of God, by this for­mer kinde of his workes, following the ordinarie course, whether you looke on the creation or gouernment of them.

7 Moreouer comming to the seconde sort of Gods workes, which come to passe beside the ordinarie course of na­ture, in them also he wold there should be no lesse euident proofe of his diuini­tie: for in them appeare Gods clemen­cie seueritie and mercy.

8 And also his prouidence, power, Psal. 145.8. Psal. 107.3.4. [Page] and wisedome, Psal. 113.7. his prouidence in defen­ding them that were past hope, 1. Cor. 3.19. his po­wer in subduing the vngodly, his wise­dome in disposing euery thing in fittest oportunitie.

9 Therevpon he concludeth, that of such thinges may testimonies be easily drawne to affirme his diuine Maiestie, and the selfe same things do inuite and stirre vs vp not to a naked knowledge of God, Acts 17.27. Psal. 145. but to that which is sound and ioyned with true religion.

10 Then also doth he encourage and exalt y ^t godly vnto hope of life to come: but he putteeh the wicked in mind that such signes of Gods seueritie are made greater punishments to them: and so he concludeth all the former: yet so, that he maketh him selfe way to that which foloweth.

11 Entering into the second parte of the Chapter, he proueth that the ama­zednesse whereof he speaketh, doth not only happen to the common sorte and vnlearned, but also to the learned and most wise that attribute the whole order of thinges to nature, and the or­dinary [Page 6] gouernement to fortune.

12 Héerevppon issued out the huge heape of Gods, Ephes. 2.11. Rom. 1.21. Abac. 12.18.20. Ioh. 4.22. 1. Cor. 21. and the opinions of the Philosophers of God, both infinite and contrary one to an other.

13 And thus haue all men departed from God, for they haue bene suche as haue corrupted pure religion, although they haue folowed the custome of some Citie, or the consent of some antiquitie, to both which they haue thought that all religion was to be required.

14 The lampes therfore which geue vs light in the edifice of the worlde, Hebr. 11.3. Acts. 17.27. & 13.16. and gouernement therof, doe so lighten vs on euery side, that yet of them selues they can not lead vs to the right way.

15 Yet are we worthily excluded frō al excuse, because we hauing within our selues the vice of dulnesse, doe wander hither and thither when as all thinges shewe vs the right way.

Cap. 6. That to attaine to God the Creator, it is needefull to haue the scripture to be our guide and maistresse.

ALthough the same brightnesse which both in heauen and earth shineth in the eyes of all men, doeth suf­ficiently spoile mans ingratitude of all defence, that yet, whosoeuer wold come vnto the true God, had néed of the light of the worde: but God hath not onely vouchsafed Adam, Noe, and Abraham this prerogatiue, but also whom so euer it pleased him to gather more neare and more familiarly to him selfe.

2 But the same was first by oracles and visions: Moreouer by publishing the law: that the trueth of the doctrine might remaine continually in al ages: whervnto after, Rom. 10.4. the Prophets were ad­ded: wherby we may the rather vnder­stand, that we ought to take our begin­ning from the heauenly doctrine, that true religion may shine in vs.

1. Tim. 6.16. Psal. 9.96.97.99 &c.3 This same he confirmeth, first by the corruptnesse of our nature: that the same is such, that necessarily hée must come to the worde, whosoeuer earnest­ly coueteth to come to y ^e sincere know­ledge of God: moreouer by that which Dauid doth oftē induce God reigning: [Page 7] Thirdly, Psal. 19.21. Psal. 93.5. Iohn. 4.22. by certaine manifest pla­ces taken out of the Psalmes: last of all by a certaine saying of Christ him selfe.

Cap. 7. By what testimonie the scripture ought to be established, that is, by the wit­nesse of the holy Ghost, that the au­thoritie therof may remaine certain: And that it is a wicked inuention, to say, that the credite thereof hangeth vpon the iudgement of the Church.

HEre because he falleth into rehear­sall of the scripture, hée will haue the same to be the only mistresse to lead vs to the knowledge of God, to confirm the authoritie of the scripture he doeth a litle digresse, from the seuenth Chap. to the nineth.

1 The scripture by no other meanes hath ful authoritie among the faithful, then when wée say it is the Worde of God, and came from heauen euen as though the liuely worde of God were there heard: but to say, y ^t they hang vp­pon the authoritie of y ^e church, is a most [Page] wicked errour, and iniurious to the holy Ghost, to miserable consciences full of doubt, and subiect to the scornes of the wicked.

Ephe. 20.2 This false inuention is very well confuted by one place of Paul: Moreo­uer, if they vrge howe wée shalbe per­suaded that it came from God; except we flye to the decrée of y ^e church, it is as though a man shoulde aske howe we shoulde learne to discerne light from darkenesse, white from blacke, swéete from sower.

3 In what sense that olde saying of Augustine must be vnderstoode, where he denieth he would beléeue the Gospel, vnlesse Because thou hast seene me Thomas, thou beleeuest, bles­sed are they that haue not seene and beleeue. Ioh. 20.29. the authoritie of the Church had moued him, which they maliciously wrest for the defence of their error. Au­gustines meaning was in those words, that he him selfe when he was a stran­ger from the fayth, could not otherwise be brought to embrace the Gospell for the assured trueth of God, but by this, that he was ouercome by the authori­tie of the Churche, not meaning that [Page 8] the fayth of the godly is grounded vp­on the authoritie of the Church, nor that the certeintie of the Gospell doeth hang theron, but simply only that there should be no assurednesse of the Gospel to the Infidels, y ^t they might be wonne to Christe, vnlesse the consent of the Church driue them therevnto.

4 If then wée will that not onely by probable opinion, but by manifest and playne trueth it appeareth that the Scriptures came from God: this persuasion must bée sought for higher then from eyther humaine coniectures or reasons, that is to saye, from the secrete testimonie of the holie Ghost. For confirmation whereof, although there bée many argumentes, yet they worke preposterously that contende by disputation to make the credite of the Scripture sounde, séeing that al­though by this meanes they deliuer the worde of GOD from mens rebukes, yet they fasten not thorowly that as­surednesse in their heartes which pietie requireth.

5 Truely the Scripture doeth wil­lingly [Page] procure and obtaine reuerenc [...] to it selfe, by the proper maiestie that is in it: yet then only it perceth our affec­tions, when it is sealed in our hartes by the holy Ghost, that now we beléeue not by our owne iudgement or other mens, that the same is from God (as many receiue a thing vnknowne, or as wret­ched men are wōt to captiue their mind to superstition) but because we most as­suredly féele (which thing all the faith­full trye) that the vndoubtful power of God doeth therein geue strength, Esai. 44.10. Esai. 54.13. Deut. 30.12. Rom. 10.5. Esai. 53.1. and breathe forth: such persuasion requireth no reasons whereon to staye.

Cap. 8. That so far as mans reason may beare, there are sufficient proofes to esta­blish the credite of the Scripture.

ALthough he now discend to argu­ments, yet vnlesse there be an as­surance, which is both more excellent and of more force, than any iudgement of man: in vaine shal the authoritie of the Scriptures either bée strengthened [Page 9] with argumentes, or established with consent of the Churche, or confirmed with any other meanes of defence: as on the cōtrary part when we haue em­braced it deuoutly, and with true faith, when as things which were not of such force to fasten the assurance thereof in our mindes will become verie fit helps. Which hauing spoken, he setteth him­self to the arguments, & first although he begin generally to handle this argu­ment, yet hée falleth by litle and litle to those things which are drawne only out of the olde Testament: but the ar­gumēts are, that the scripture is as wel ordered, as disposed in euery place hea­uenly, and nothing sauouring earthly: that there is so beautifull agréement of all parts among them selues, but chief­ly that it should vtter to vs the high mysteries of the heauenly kingdome vnder a contemptible basenes of words, 1. Cor. 2.4. and so shoulde bring to passe and en­force that the eloquence of his Rhetori­cians should sit in a farre more inferior place.

2 Yet some of the Prophets want not [Page] their eloquence, as some of the false Doctours want not their rude and vn­sauery speach, (but such as is a foolishe & a filthie desire) wherby they may in­sinuate and thrust in them selues into mens mindes vnder a deceiuable co­lour.

3. 4 Furthermore, antiquitie is not of small waight (where by the way he plucketh vp the fabulous antiquitie of the Egyptians) and also while Moses reciteth not the order in writing as e­uery thing was done, Gen. 49.5. which shoulde deface his tribe and family with infa­mie and dishonour, Numb. 12.1.

Exo. 24.18. & 34.29. & 10.16 Numb. 15.24. & 20.10. & 11.9. Exod. 7.11. Leui. 20. Exod. 19. Gen. 49. Sam. 11.15. & 16. Deut 32. Esai. 45. 1. [...]ere. 25.11. Es. 42.5. 6 The miracles also are both ma­ny and notable, whereof howe vnlaw­full it is for any man to doubt, hee sheweth by most strong reasons.

7 To conclude, some thinges were spoken of by the spirite of prophesie, long before, that they were fulfilled, first by Moses him selfe.

8 Moreouer, by certayne other Pro­phetes. Daniell doeth write concer­ning prophesies of thinges to come for the space of sixe hundred yeares after, [Page 10] in such sorte as though hée had compi­led an historie of thinges alreadie done and commonly knowne.

9 Héere hée stayeth, and before hée come to the newe Testament, hée ta­keth away two obiections: The first whereof is, howe wée may know that these thinges were written by Moses and the Prophets, which are read vn­der their names as though their works had perished long before: this obiec­tion hée merily laugheth at, and aboun­dantly confuteth.

10 The other is: 1. Mach. 2. Ma. 1.5. [...]. that séeing Antio­chus commaunded all the bookes to be burned, whence are come those Copies which we now haue? this obiection (be­ing first verie much confirmed of them) he casteth on their owne pates: prouing that it is such as nothing cā be thought more apt for to establish the certeintie of the trueth.

11 Which béeing finished, hée com­meth to the new Testament, and from thence he alledgeth the consent of the Euangelistes, to confirme the cer­taintie [Page] of the scripture, disputing in an abiect speach of heauenly things: Iohns speach as it were thundring from hea­uen with gréeuous sentences: the hea­uenly maiestie shining in the writings of Peter and Paul: the singular calling of Mathew, Peter, and Iohn: and the marueilous conuersion of Paul.

12 It is to be compted no small mat­ter, that since the scripture was first published, the willes of so many ages haue constantly agréed to obey it: more­ouer that of them which so agrée toge­ther, many haue excelled with singular godlinesse.

13 That also ought worthily to be thought a great thing, that we sée it con­firmed and witnessed with the bloud of so many Saintes, where also he excel­lently describeth martyrdome. And so concludeth, that the certeintie of the scripture ought to be grounded vppon the inwarde perswasion of the holie Ghost, yet such testimonies shall not be vaine, if as secondary helpes, for weakenesse, wée follow those chiefest and highest testimonies.

Cap. 9. That these fantastical mē, which forsa­king Scripture resort vnto Reuela­tion, doe ouerthrowe all the princi­ples of religion.

IT is shewed by many reasons, Esai. 59.21. 1. Tim. 4.13. 2. Tim. 3.16. Iohn. 16.13. that that spirite whose ministery certaine giddie headded people doe most proudly pretende, is not the spirite of Christ.

2 If any spirite leauing the wise­dome of the word of God, 2. Pet. 1.10. doeth thrust vnto vs an other doctrine, the same ought worthily to bée suspected of va­nitie and lying. Neither is it vnméete as they say, that the spirite, whome all thinges ought to obey, should be subiect to the Scripture: Séeing it is not to be tried by the rule either of men or of Angelles, or any other rule what­soeuer, but by that wherewith it was his pleasure to haue his Maiestie esta­blished with vs.

3 But whereas they cauill that we [Page] rest vpon the letter that sleyeth, herein they suffer punishment for dispising of the Scripture, 2. Cor. 3.6. while they betray their ignoraunce, not wel vnderstanding the wordes, neither doeth it disagrée with that which of late is said, that the word it selfe is not much assured vs, vnlesse it be confirmed vs by the testimony of the holie Ghost: Luc. [...]4.27. 1. Thes. 5.19. For as we sée that wée are voide of all light of trueth or the spi­rite of God: so wée are not ignoraunt that the worde is an instrument wher­with the Lord distributeth to the faith­full the light of his spirit. Where Paul sayeth, that the letter sleeth, there hée contendeth against the false Apostles, which commending the lawe without Christ, did call away the people from the benifite of the newe Testament, wherein the Lorde doeth couenant that he wil graue his lawe within the bow­els of the faithfull, and write it in their hartes: the letter therfore is dead, and the lawe of the Lorde killeth the rea­ders therof, when it is seuered from the grace of Christ, and, not touching the hart, only soundeth in the eares. But [Page 12] if it be effectually printed in our hartes by y ^e holy Ghost, if it present Christ vn­to vs, thē is it the word of life cōuerting soules, 2. Cor. 38. and giuing wisedome to little ones.

Cap. 10. The Scripture to correct all superstiti­on, doeth in comparison set the true God against all the Gods of the Gentiles, reckoning him for none of them.

1 NOw returning to intreat of the knowledge of God, from which he was a litle digressed, he proueth that the Lorde doeth represent him selfe to vs, such a one in the Scripture as hée shewed him selfe to be in his workes: neyther doeth hée as yet speake of the knowledge of a Mediator, but of a Cre­ator only, as aboue said. Cap. 2. sect. 1.

2 That is to say, eternall and good, Ez. 34.6. Psal. 145.3. Iere. 6.24. Mea sententia, &c. which worketh mercy, iudgement, and iustice in trueth. And to no other ende is that knowledge of God set forth vn­to vs in the Scripture, then that therby we should learne feare and fayth.

[Page] Abac. 2.3 The scripture to the ende to direct vs to the true God, doeth expresly ex­clude all the Gods of the Gentiles: but the Idolaters them selues haue ac­knowledged after a sorte the vnitie of God.

Cap. 11. That it is vnlawfull to attribute vnto God a visible forme: and that ge­nerally thei forsake God, so many as doe erect to them selues any Ima­ges.

THe glory of God is corrupted with wicked falshood so oft as any shape is fayned to represent him, Exod. 20.4. neither doth GOD make accompt whether the I­mage of man or any other creature, as though the one would more, the other lesse agrée: but he refuseth all without exception.

2 This hée proueth. Deut. 4.10.12.18. Esai. 40.18. &. 41.7. & 45.9. Actes 17.19.

[Page 13]3 That which may be obiected, Deut 4.11. Exod. 30.3.13. Exod. 25.17. Esay. 6.2. that God sometimes exhibited the presence of his Godhead by certaine signes, and set foorth his mercie seate with Cheru­bims, & also openly shewed men of his incomprehensible & inuisible essence, doth truelie make nothing for Images.

4 For confirmation of this matter, Psalm. 115.5. & 13.5.15. Esay. 44.15. & 10.21. &. 2.8. & 31.7. &. 57.10. Ose. 14.4. Mich. 5.13. Psalm. 115.8. an argument is drawne from the mat­ter of Idols, neither yet are the Grecians lesse deceaued, which thinke they haue well discharged themselues, if they graue not God, whilest in pain­ting they doe more licentiouslie out­rage than any other nation.

5 That which they are wōt to obiect out of Gregorie, that images are laie­mens bookes, howe vaine and foolish it is, he sheweth by diuers argumentes: Iere. 10.8. Aba. 2.18. the first is taken from the authoritie of the scripture, which teacheth that it is vaine and lying, whatsoeuer men lear­ned by images concerning God.

6 The other is taken from the testi­monie of certain Fathers and of Varro, the Ethnike. Lib. de ciuit. Dei. Cap. 9. [...]1. Augustine alleadgeth out of Varro, and confirmeth it with his [Page] owne assent that they which firste brought in the Images of the Gods, both tooke away the feare of God, and brought in errour.

7 The third, of the corrupted excesse, & more then whoorish apparrell of the images, insomuch that the Papistes if they had anie honest shame, coulde not further contend that they were bookes of any holinesse. The last is from the circumstances of the place: For howe­soeuer it may be graunted to Gregorie that in some places images were lay­mens bookes: yet this is not the way to teach the faithfull people in holy pla­ces, where the preaching of the worde, and administration of the sacraments ought to take force. Galat. 3.1.

8 Héerevpon he passeth to the begin­ning of Idols, Sapi. 14.15. which he wil not graunt did issue out of that fountaine, which the booke of wisdome speaketh of: but of mans blinde infidelitie, because they thought God was not with thē, Gene. 31.19. Ios. 24.2. Exo [...]. 31.1. vnlesse they behelde some bodily signe of his countenance which should be a witnes to them of Gods presence.

[Page 14]9 After suche inuention was forged, by & by foloweth worshipping, and that necessarily, but yet after a diuers sort. For some worship the Idoll, because they ascribed to thē some diuinitie: But some, that by them they might passe o­uer all their worship to GOD him­selfe (whose signes they woulde haue them to be.) Both these kindes of wor­ship are abhominable, and therfore the Papistes are most filthily deceaued.

10 It is shewed by manie reasons, that the Papistes for this cause are to be reprehended.

11 That they either can escape frō their olde distinction of Dulia and La­tria seruice & worship, first it is shew­ed by the signification of the worde: Moreouer, howesoeuer they contend in woordes, yet is there no difference at all in substance which onlie wée séeke for.

12 Yet he is not so superstitious that he thinketh no images may be suffered at all, but the maiestie of God chieflie which is far aboue the sense of our eies ought not to be abused with vncomelie [Page] deuised shapes, but those things onelie whereof our eies are culpable, of this sort images are either historical or per­sonall onlie, the first of these hath some vse in teaching: the other bringeth no­thing but delight.

13 But Images ought not to be set in the Churches (no not those that are historicall truely) as is prooued by two argumentes drawne from the vnprofi­tablenesse and vncomelinesse thereof. Augustin saith y ^t images do more auail to bow down an vnhappy soule by this that they haue mouthes, In Psal. 11 [...]. eyes, eares, and féete, then to amend it by this that they neither speake nor sée, nor heare nor goe: 1. Iohn. 5.1 [...]. and therefore Iohn willed vs to beware not onelie of worshipping of Images, but onelie of images them­selues.

14 But because the Papists brag so greatly of the Nicene Councell which was holden by the commaundement & disposition of Irene the Empresse, hée sheweth first, by howe foolishe argu­ments images were first placed in the Church. The first was, Shew me thy [Page 15] face, because it is beautifull: another was to proue that Images shoulde be set vpon Altars, No man lighteth a candle and putteth it vnder a bushell: an other is, The light of thy coun­tenance is sealed vpon vs with diuerse other most vnsauorie follies.

15 Moreouer they haue commanded them to be worshipped: And so those re­uerend fathers did discredite thēselues by either so childishlie handeling, or so vngodlie and foulie tearing the scrip­tures: as the worshipping of Pharao, and the rod of Ioseph, & the piller that Iacob set vp, which cannot be founde in the scripture. Againe, worship his footestoole: worship his holy hill: All the rich men of thy people shal worship thy countenance.

16 Lastly he sheweth into what diue­lish madnens & signes of vngodlines all men are faln, no man at all reclaiming backe againe, doubtlesse most wicked patrons of a wicked cause. Constantius by­shop of Cōstance in Cyprus, professeth as much reuerence to images, as to the holy Trinitie which geueth life. And Iohn the legat of the East parts, af­firmed that it were better to bring all the Brothel houses into the citie, then to denie the worship­ping of images. It was de­créed that worse then all heretikes or the Samaritans, and worse then Sa­maritans were the enimies of images.

Cap. 12. That God is seuerally discerned from Idols, that he may be only and who­ly worshipped.

SO oft as the Scripture affirmeth y ^t there is but one God, it striueth not for the bare name, but with all com­maundeth this, that whatsoeuer belon­geth to the Godhead be not geuen to a­ny other: this is proued of the Etimy­logie of the religion, and of that place where God in publishing the lawe, to claime his owne right to himselfe, cry­eth out that hée is ielouse, and that hée will be a seuere reuenger, if he be min­gled with any faigned God.

2 The distinction of the Papistes of Latria & Dulia of worship and seruice, doth make nothing for them: and that he may reprooue them of greater impi­etie, hée sheweth it by the signification of the wordes. Gala. 4.8. Mat. 4.10. Reue. 19.10. Act. 10.25. Zach. 14.9.

3 Moreouer also by diuerse places of Scripture.

Chapter 13. That there is taught in the scriptures, one essence of God from the very creation, which essence conteineth in it three persons.

IN this Chapter there are thrée parts: for first hée deliuereth the doctrine it selfe from the first to the twentieth. Moreouer hée confuteth certaine here­sies from the 21. to the 29.

As concerning the first, the same al­so after a sort hath two partes: for the better to obteine that which hee deser­ueth, he pretermitteth 2. things before he come to the matter, for first he shew­eth what hée meaneth by the name of Person, from the seconde to the sixth: and hee proueth the Godhead of the sonne, frō the seuenth to the thirtéenth: thē also of the holy Ghost. 14. 15. More­ouer, he sheweth what is to be thought of the Trinitie, from the 16. to the 20.

1 The Scripture when it teacheth that the essence of GOD is incom­prehensible and spirituall, doeth not onelie ouerthrowee the foolishe er­rours of the common people, and [Page] the fine suttleties of prophane Philoso­phie, but also doeth confute the heresies of the Manichies, and Anthropomor­phites, which imagined that God had a bodie, because the Scripture ascribeth to him, mouth, eares, eyes, hands and féete.

2 There are in the essence of GOD thrée persons, so that neither God may be thréefolde, nor the simple essence of God rent from the persons: Heb. 13. vpon occa­sion whereof, he beginneth to intreate of the person. But because it is a mat­ter of no small weight, he brieflie spea­keth against them which think, that the name of the person is not to be admit­ted in this matter, from the 3. to the 5.

3 It is no strange worde, but onlie exhibited, that we may expounde with plainer wordes, such as in the Scrip­ture are too our capacitie, doubt­ful and intangled: they that cannot suf­fer this, are vniustlie gréeued at the light of the trueth.

4 The godlie doctours haue béen con­strained with néede to admit saucie wordes, aswell to affirme the trueth a­gainst [Page 17] malicious persons, as to disco­uer their heresies and errours, which are tied and entangled with deceitful­nesse of wordes.

5 No man ought to be so wayward and seuere to striue about bare words: they contrarily that refuse names not rashlie inuented, doe geue great suspi­tion that they are either the schollers of Arius, or do nourishe the secrets poyson of Sabellius whosoeuer striueth obstinatelie about wordes.

6 Leuing the disputation of words, he declareth what he meaneth, by the name of Person, that is to say, a subsi­stance in the essence of God, which ha­uing relation to the other is distingui­shed with an vncōmunicable proprie­tie, which thrée parts of a diffinition, he seuerally expoundeth: Subsistaunce is an other thing than essence: for if the worde simply had béene God, and had had nothing seuerally proper to it self, Iohn had saide amisse, Iohn. 1. that it was with God.

7 As touching the Godhead of the Sonne, it may appeare by this, that hée [Page] is God in that he is called the Word of GOD, séeing it were absurd to ima­gine it only a fading & vanishing voice, which sent into the aire commeth out of God himselfe, 1. Pet. 1.1 [...]. of which sort were the Oracles geuen to the Fathers, and all the Prophesies: When rather it is ment to be the perpetuall wisdome, a­biding with God, Heb. 12. Eccle. 24.14. Iohn. 5.17. from whence all the oracles and Prophesies procéeded. But chiefly because that Worde also was one and the same in worke with the father from the beginning.

8 Certain dogges must also be taken héede of, which by no meanes wil séeme to take away his diuinitie from him, Gen. 1.3. Iohn. 17.6. while they secretely steale away his e­ternitie. Wherevpon his eternitie is af­firmed against them.

9. 10 That the Sonne is God, it is prooued by many places of the olde Te­stament, both with a confutation of certaine cauilles of the Iewes, and also of Seruetus. The Iewes say that the worde Elohim is applied to the An­gels and soueraigne powers, but there is no such place y ^t raiseth an eternall [Page 18] throne to any creature. Againe this title is geuen to none, Psalm. 45.6. but with additi­on. The Prophet Esay doth plainly de­scribe the Godhead of the Sonne, Exod. 7.1. Esa. 9.6. Iere. 23.6. Esay 42.6. Exod. 17.15. and Ieremie also, where it is saide, The name of the citie from that day shalbe called Iehouah. And that he builded an Alter, and called the name of it Ieho­uah my exaltation; therby is ment that the altar was builded for a monument that God was the aduancement of Mo­ses; and that Hierusalem is not ador­ned with the name of God, but onely to testifie the presence of God. Much a doe also they kéepe at this, where the Pro­phet saith, that this is the name wher­by they call her Iehouah or righteous­nesse: Iere. 33.16. but this place confirmeth the trueth: for whereas before hee had te­stified that Christ is the true Iehouah, from whome floweth righteousnesse: now hée pronounceth that the Church shall so verily féele the same, that shée may gloriously vse the very name it selfe. In the first place is set the fountaine and principall cause of righteousnesse; in the other, the effect [Page] where it is saide, that the Angel appea­red to the fathers, Iud. 6.7. Iud. 13.16. and that he challen­geth to himself the name of the eternal GOD, it is not to be vnderstoode as Seruetus saith, who affirmeth, that it was an Angell and worshipped in the place of God, but rather as the doctors affirme, namely that he was the worde of God, which began to execute the of­fice of a mediatour: for though he was not yet clothed with fleshe, yet he came downe as a meane betwéene God and mē to come more familiarly to y ^e faith­full: Therefore his communicating himselfe made him to be called an An­gell, yet in the meane time he retained that which was his own to be the God of vnspeakable glory, which is y ^e mea­ning of Ozeas, Oze. 12.5. in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel, as though the Prophet did not confirme that which Moses had saide: Gene. 30.11.29. 2. Cor. 10.4. Zach. 2.3. Esay. 25.9. Mal. 3.1. Why doest thou aske of my name, and the confession of the Patriark doth sufficiētlie declare that he was not a created Angel, but one in whom the full Godhead was resident. [Page 19] Therfore Paul saith, that Christ was y ^e guide of the people in the wildernes, therefore Christ was the same GOD, that was honoured among the Iewes.

11 This same is prooued out of the newe Testament: Esay. 8.14. Rom. 9.23. Rom. 14.10. Esay. 55.33. Ephe. 4.8. Psalm. 57.19. and that first by suche places, whereby the Apostles doe attribute many things to Christ, which in the olde testament are spoken of the eternall God. Moreouer by certaine o­ther places which do simplie and open­ly affirme the same. 1. Tim. 17. Philpi. 26. Ioh. 5.20. 1. Cor. 8.5. 1. Tim.., 16. Acts. 20.28. Iohn. 20.28.

12 Then also by his workes which are ascribed to him, that is to say, Iohn. 5.17. Iere. 1.3 Esay. 43.25. Mat. 9.6.4. be­cause he worketh togeather with his father, because he ordereth the worlde. because he forgeueth sinnes.

13 Afterward by myracles, Matth. 10.8. Marke 3.15. & 6.7. Act. 3.6. Ioh. 5.36. &. 10.37. &. 14.11. Matth. 19.17. Iohn. 14. & 14. Esay. 26.16. Esay. 11.10. not on­ly because he doeth suche thinges as ar­gue his diuinitie: but also because hée committed the disposition therof to his Disciples of his owne authoritie, whervnto in the last place he ioineth certain Argumentes taken out of the Scrip­ture which doe plentifully prooue the [Page] diuinitie of Christ, that without him there is no life, and in him was life, from the beginning: Ioel. 2.32. Acts. 7.56. 2. Cor. 2. Heb. 9.24. that we are taught to beléeue in him, & call vpon him, that the Apostle denieth that hée deliuered any other doctrine to the Corinthians than the doctrine of the Sonne: And in his Epistles, he wisheth the same bene­fite from the Sonne, which he wisheth from the Father. All which when he calleth a practised knowledge, hée goeth thither from whēce he tooke these arguments, that is, from those things which being farre alienated from the creatures, the scripture attributeth to him, and which wée learne by a certain experience.

14 As touching the Godhead of the holy Ghost, Gene. 1.2. Esay. 48.16. 1. Cor. 2.10. & 12, 10. Exod. 4.11. the same may be proued by two places of the olde Testament, yet had hee rather learne the same by that practised knowledge, that is to say, first, that he geueth all things growing, and life of his owne proper strength both in heauen & earth: more­ouer he regenerateth the saints into in­corruptible life.

[Page 20]15 He also approcheth to those things, 1. Cor. 3.17. & 6.19. 2. Cor. 6.16. Act. 5.3. Es. 6.9. Esay. 43.10. Matth. 12.31. Marke 3.29. Luke. 12.10. Psalm. 33.6. Esay. 11.4. that when the Scripture speaketh of him, it absteineth not from the calling of God: And that he obteineth pardon which blasphemeth against the Sonne; yet the blasphemie against the holy Ghost, is neither forgiuē in this world, nor in the worlde to come.

16 By these promises hee prepareth himselfe to establish the Trinitie: Ephe. 4.5. Math. 28.19. and first he proueth that those thrée persons are one God, sith that although we are baptised in the name of the Father, and of the Sonne, and of the holy Ghoste, yet therby we be entred into one faith and religion of one God.

17 Yet this vnitie in the essence of God must so be vnderstoode, that there may bee shewed in the scripture a cer­taine distinction of the father from the worde, & of the worde from the spirite: Iohn. 5.3. &. 8.16. Ioh. 14.16. yet that is nothing more then a distin­ction: but no diuision, which doubtlesse can by no meanes hold the cogitations distracted, but alwaies bring it to that vnitie.

[Page]18 Yf anie man will searche what this distinction is, hée must beware of similitudes of humane matters, and that for two causes: yet such distinction as wee haue marked to bee set out in scriptures, is to be sought for: where al­so he sheweth briefly what it is.

19 This distinction doth not stande against, but that the single vnitie of God, may remain: as in euery hyposta­sie is vnderstood the whole nature, with this that euery one hath his propertie which no difference of essence doeth suffer the one to be seuered from the o­ther, but onely to be distinguished by a certaine relation, and the sayinges of certaine old writers must be made to a­grée, which otherwise woulde séeme not a litle to disagrée.

20 But the summe of al is this, that we vnderstand vnder the name of God one only and simple essence, 1. Cor. 12.8. Act. 2.16. Ioel. 2.28. wherein we comprehend thrée persons or hypo­stasies, yet so that the name of God for order sake be alwaies referred in relation to the father, which yet doth nothing diminish the Godhead of the sonne, and the holy Ghost.

[Page 21]21 Hitherto he hath ledde those that are willing to learne, as it were by the hande, but nowe he contendeth with the obstinate and contentious, at the least wise to this end, that the willing learners may haue whervpon stedfast­ly to set their féete. And here truely, if any where, he requireth singular sobri­etie, that neither our thought or tongue procéede any farther then the bondes of Gods word doe extende.

22 In the beginning hée professeth that he will neither make a register of heresies, wherewith the purenesse of fayth in this pointe of doctrine, hath in times past bene assayled: neither striue any more with Arius or Sabellius, but only with Seruet, and certaine other of our tyme. But Seruetus heresie he ta­keth away in this only Section, where Iohn sayeth, that the worde was God, Ioh. 1.1. before y ^e world was yet created, he ma­keth it much differing frō a conception or forme whereof Seruetus dreameth. But if then also, yea & from y ^e farthest eternitie of time, that word which was God, was with the father, and had his [Page] owne proper glorie with the father, he could not be an outward or figuratiue shining: but it necessarily followeth, that he was an Hipostasis that did in­wardly abide in God, and although there be no mention made of the Spi­rite, but in the historie of the creation of the worlde, Gen. 1.2. yet he is not there brought in as a shadow, but as an essentiall po­wer of God, when Moses sheweth that the verie vnfashioned lumpe was su­stained in him: therefore he would not be an Image or representation of God, as Seruetus dreameth.

As touching the other heresies, that is to say, that the Father is truely and properly the onely God, and he by for­ming the Sonne and the holie Ghost, hath powred his Godhead vppon him, and so the Father is, as they say, the on­ly essentiatour or maker of essence. In confuting this, hée is wholly to the ende of the Chapter, from the twentie two, to the twentie and niene.

23 And first truely, hée many wayes vncouereth the vanitie of this errour, [Page 22] and proueth that it maketh nothing for them, that here and there Christ is cal­led the Sonne of God. For though the name of God be commō to the Sonne, yet by reason of preheminence, that is sometymes geuen to the Father one­ly, because hée is the fountayne and o­riginall of the deitie, and that for this purpose, to make the single vnitie of the essence to be thereby noted. For if wée meane none to be GOD but the Fa­ther, wée playnely throwe downe the Sonne from the degrée of God: there­fore so ofte as mention is made of the Godhead, wée must admit no compa­rison betwéene the Sonne and the Fa­ther, as though the name of God did be­long onely to the Father and not to the Sonne, who is the worde begotten of the Father before all worlds: and that God which is mentioned of in the olde Testament, in many places is ascribed to Christ in the newe Testament. Esai 6.1. Iohn 12.41. Esai 8.14. Romans 9.33. Esai 45.23. Rom. 14.11. Hebr. 1.10. Psal. 102.26. Psal. 97.7. Esai. 44.6. Iere. 10.11.

[Page]24 Moreouer he proueth, that it is false which they holde, that so ofte as there is in scripture mention made ab­solutely of God, none is ment thereby but the Father: where first he wipeth away a certaine obiection of theirs. Moreouer by thrée places of Scripture he taketh vp thrée arguments: thirdly, he proueth that the place of Esai doeth make nothing for them. Esai. 44.6. Last of all, hée taketh away two other obiections, where they obiect this saying of Christ, Mat. 19.17. that none is good but God: Thereby is ment, y ^t for as much as he was after the cōmon maner saluted by the name of good, in refusing false honor, he did ad­monish them, that the goodnesse wherin he excelled, was the goodnesse that God hath: Againe, if they graunt that the worde of God be good, then must they graunt also that Christ is good. Where it is saide, that Christ onely is good, immortall, wise, and true, thereby it is manifest that Christ is God, who is immortal, and from the beginning was life to geue immortalitie to Angelles, who is the eternall wisedome of God: [Page 23] and who also is trueth it selfe, Phil. 2.10. and hée is to be worshipped, because he claimeth to haue all knées bow before him. And where they obiect that place of Esai, Esai. 44.6. I am, and none but I, thereby they con­fute them selues, for as much as what­soeuer perteineth to God, is giuen to Christ. Phi. 2.7. Esai. 25.9. And although in respect of order and degrée, the beginning of the God­head is in the Father, yet the essence is not proper only to the Father, for by that meanes the essence shoulde bée in Christ begotten and fashioned, which in the Father is vnbegotten and vnfa­shioned. Finally, Gen. 1.26. where as Christ pro­nounceth that God is a Spirit: it were vnconuenient to bée restrayned to the Father only, as if the worde himselfe were not of spirituall nature: If then the name of Spirit doeth as well agrée with the Sonne as with the Father, then the Sonne is also comprehended vnder the indefinite name of God, but he addeth by and by after, Iob. 4.24. that none are allowed for good worshippers of the Fa­ther, but they that worship him in spi­rite and trueth. Wherevpon it follow­eth, [Page] that because Christ doeth vnder [...] head, execute the office of a teacher, hé [...] doeth geue the name of God to the Father, not to the intent to destroy his owne Godhead, but by degrées to lift vs vp vnto it.

25 But in this they are deceiued, that they dreame of vndeuided singular thinges: whereof eche haue a parte of essence: and they thinke they gather of our meaning, that we make a quaterni­tie: as though we did fayne that by de­riuation there came three persons out of one essence.

Iohn. 17.3. Ioh. 16.7. 1. Cor. 15.24.26 He returneth to the first obiection, that if Christ be properly God, hée is not rightfully called the Sonne. It is neyther lawfull nor right so exclusiuely to restraine the name of God to the Fa­ther, as to take it from the Sonne. For this cause Iohn affirmeth that hée is true God, Ioh. 1.2. that no man should thinke that hée resteth in a seconde degrée of Godhead beneath his Father.

27 Howe openly they betray their ignoraunce which heape vp certayne [Page 24] places out of Irenaus: where he affir­meth that the Father of Christ is the onely and eternall God of Israell: but the same Irenaeus sayeth that Abraham beléeued God, Iren. li. 9. Cap. 12 because Christ is the ma­ker of heauen and earth, and the one­ly God.

28 Tertullian whom they make their Patrone, maketh nothyng for them.

29 Iustine, Hilarie, and Augustine, are wholly ours.

Cap. 14. That the Scripture euen in the creation of the world and of all things, doth by certayne markes put difference betweene the true God and fayned Gods.

ENtring into the seconde parte of the booke which is of the knowledge of man, in this Chapter he iudgeth that certayne thinges are to bée pretermit­ted: for which cause hée first gene­rally handeleth of the creation of the world, in the first and second Chapters. Moreouer of Angels frō the 3. to the 12 Thirdly of Deuils, frō the 13. to y ^e 19. [Page] Lastly, hee sheweth what is the fruit [...] which ought to returne to vs by the historie of the creation, from the twenti [...] to the two and twentie.

Although God may be knowne by the foundations of the earth, Esai. 40.11. and round compasse of the heauens: yet least the faythfull should fall away to the inuen­tions of the Gentiles, he woulde haue the historie of the creation to appeare vpon whome the fayth of the Church staying it selfe, shoulde search no other God, thē him whom Moses hath decla­red to be the maker and builder of the worlde. There is first set out the tyme, that may lead vs to the true Creatour, where is confuted their prophane folly, that it is maruell why that came no sooner in the minde of God to make the heauen and earth: and by that occasion their curiositie is reproued.

2 To that same end is it shewed first, that y ^e worke was not ended at one mo­ment, but in sixe dayes, that it shoulde not gréeue vs to be occupied all the time of our life in considering of it. Moreouer also an order is described, that Adam [Page 25] was not created before that God had stored the world with all plentie of good thinges: truely a most sure testimonie of Gods good will towardes vs.

Nowe he taketh occasion to speake of mans creation and nature: but to the intent he may send somewhat before of Angels and Deuils, he reiecteth to in­treate of man vntill the nexte Chap­ter.

3 As touching Angelles, he proueth that this point of doctrine is necessarie in the historie of the Creation (howsoe­uer Moses speaking popularly and ap­plying him selfe to the rudenesse of the people, doeth not presently from the be­ginning make recitall of Angelles a­mong the creatures of God) first, that by them we may learne to known God: Moreouer that we being armed against certaine errours, as well of them that attribute some diuinitie to the Angeli­call nature, as of Manichaeus making two beginnings, which howe foolishe an imagination it is, hée sheweth at large.

[Page]4 To search of the time or order whē they were created: is no poynt of god­linesse or diligence, Gen. 1 2. but curiositie and obstinacie. Dionysius Hierarchie is méere babling: by occasion whereof al­so hée doeth verie well bridle the cu­rious agayne. The sayde Dionysius writeth suche thinges in his Booke, that hée which shoulde reade it, would thinke that the man were slipte downe from heauen, and did tell of thinges not that hée had learned by héeresaye, but which hée had séene with his eyes: But Paule which was rauished a­boue the third heauen, 2. Cor. 12.2. hath vttered no suche thing, but also protesteth that it is not lawfull for a man to speake the secretes that he had séene.

Dan. 7.10. Col. 1.16. Eph. 2.1. Gen. 18.32. Ios. 5.14. Iud. 6.14. & 13.22. Psa. 8.2.6,5 The Angelles are heauenly Spi­rites, whose ministration and seruice God vseth not onely generally to exe­cute those thinges which hée hath de­creed (and for that cause are called ar­mies, powers, and principalities, &c.) If this honour bée giuen to Princes and Gouernours, to bée in stead of God that is soueraigne King and Iudge, [Page 26] much greater cause there is, why it should be giuen to Angels, in whom the brightnesse of Gods glorie more abun­dantly doeth appeare.

6 But also to testifie his prouidence and care towarde vs, Psa. 91.11. & 34.8. Gen. 16.9. & 24.7. & 48.16. Exod. 12.2.19. for our comforte and confirmation of our fayth. Exo. 12.2.19. & 23.20. Iud. 21. & 6.11. & 13.10. Mat. 4.11. Lu. 22.43. Mat. 28.5. Lu. 24.5. Act. 1.10. 2. Kin. 19.31. Es. 37.36.

7 Neither yet is 't certaine whether euery man haue a seuerall Angell ap­pointed him: Dan. 10.13. & 12.1. Mat. 18.10. Lu. 15.7. Iu. 16.23. 2. King. 16.17. Act. 12.15. but this is most certayne that they all with one consent do gene­rally watch for our safetie. But where it may be obiected, that when Peter was brought out of prison, and knoc­ked at the dores, it was sayde to bée Peters Angel: it may be answered that it was any one Angell to whome God had giuen charge of Peter for that time.

8 This only will he say of the orders multitude, and forme of Angels: Dan. 12.1. Iud. 1.9. 1. Thes 4.16. Mat. 26.55. Dan. 7.10. whe­ther one excell an other in certaine de­grées of honour, it can not be gathered by the Scripture: and therefore hee had rather leaue it large. The mul­titude is verie greate and manye: [Page] their forme is not séene with mortall eyes: Psal. 34.8. although sometymes they ar [...] saide to haue winges to paynt out their shape and swiftnesse to helpe vs.

9 Angels are not qualities or inspi­rations without substance, but verie spirites of nature, subsisting against the Saducées and such lyke. Act. 7.53. Gal. 3.19. Matth. 22.30. & 24.37. Mark. 13.27. Lu. 9.26. 1. Tim. 5.21. Hebr. 14. & 2. 16. & 12.22. Mal. 3.1.

10 As concerning that kinde of ado­ration, which is wont to creepe in by the adoration of Angels, first he graunteth, that séeing the brightnesse of the maie­stie of God doeth shine in them, there is nothing more readie then with a cer­tayne amazednesse to fall downe at the admiration of them. But Saint Paul teacheth, Col. 1.16. that Christ is not onely to bée preferred before all Angelles, but that he is also the authour of all good things that they haue, to the ende we should [...] not forsake him and turne vnto them, which cānot sufficiently help thēselues, but are fayne to drawe out of the same fountayne that we doe.

[Page 27]11 Moreouer he sheweth howe this daunger may be auoyded, that is to say, if we cōsider that God is tied by no ne­cessitie at all, to vse their worke to help vs, as though he could not want them, but whatsoeuer hée doeth héerein, 2. Ring. 6.17. he doeth it for the comfort of our weake­nesse.

12 And so whatsoeuer is saide of the ministerie of Angels, is spoken, not to bring vs from God to Angelles, but to leade vs by the Angels to God, and to a more liuely féeling of his presence. That which is described in the vision of Iacob, ought to sticke and be fastened in our mindes, Gen. 28.12. howe Angels descende downe to the earth vnto men, and from men doe goe vp to heauen by a ladder, wherevpon standeth the Lord of hosts. Whereby is meant, that by the onely intercession of Christ it commeth to passe, Ioh. 1.52. that the ministeries of Angels do come vnto vs, as he him self affirmeth. The seruaunt of Abraham being com­mitted to the custodie of the Angel, doth not therfore call vpon the Angel to help him, but holpen with y ^t commendation, [Page] he prayeth to the Lord, Gen. 24.7. & beséecheth him to shew his mercy to Abraham.

To pray vnto Angels, is but a hea­thens opinion, Plato in Epinonide. that is to say, Platoes, who willed to seeke the way to God by Angels, and to honour them, that they may make God more gentle to vs.

As touching Deuils, first he sheweth to what end this point of doctrine tendeth, from the 13. to the 15.

Moreouer he prosecuteth thrée things more distinctly from the sixtéene to the ninetéenth Chapter.

13 Whatsoeuer the Scripture tea­cheth concerning Deuils, they tende chiefly to this end, that we may be care­full before hande of their awaytes and preparations, and furnishe our selues with such weapons as are méete to su­stayne so great and daungerous a bat­tel. 1. Pet. 5.8.9. Eph. 6.11.12. To this end is set before vs, first an enemy in corage most hardie, in strēgth most mightie, in pollicies most sub­tile, in diligence and celeritie vnua­riable, with all sortes of engyns most plentifully furnished, in skill of warre [Page 28] most readie, that wée suffer not our selues by slouth & cowardise to be sur­prised, but on the other side with bolde and hardie myndes sette our féete a­gaynst him, and encourage our selues to continue.

14 The multitude of Deuils is great (whereby wée shoulde bee stirred vpp and vrged the more to labour) yet in an other good sense hée is but one. Mar. 16.9. Mat. 12.42. Lu. 8.30. Mat. 25.41.

15 Thirdly, it is the enemy both of God and vs, which alwayes laboureth diligently in these two thinges, to ouer­turne the kingdome of GOD, Gen. 3. Mat. 13.28. Ioh. 8.44. and to drowne men with himselfe in eternall destruction.

But nowe those two thinges which are hitherto spoken of, least they should giue occasion of errour; hée taketh in hande as I haue sayde, thrée thinges more largely to expound: the one of the malice of the Deuill, the other of his power, the third of his nature.

26 As touching the first, for as muche as the Deuill was created of [Page] God, Ioh. 8.44. 2. Pet. 24. Iud. 1.6. Tit. 5.20. this malice which we assigne to his nature, is not by creation, but by deprauation: yet in the meane space we must beware, that we curiously speake not of the order, manner, tyme, & forme of the Deuils fall, séeing it was not beséeming for the holie Ghost to féede curiositie with vayne histories without any fruite.

Iob. 1.6. & 24.1. 1. Kin. 24.10. 1. Sam. 16.14. & 18.10. Psal. 34.7.8. &c. 2. Thess. 2.9.17 Moreouer as touching his power, wherewith he is at discorde and stryfe with God, we must so take it, that al­though with will and endeuour and that of him self, he be against the Lord, yet he can doe nothing without Gods will and consent.

Eph. 4.27. 1. Pet. 5.8. 2. Cor. 12.7. Gen. 5.15. 2. Sam. 24.1. Rom. 16.20.18 GOD also boweth the vncleane Spirite hither and thither as pleaseth him, so that hée suffereth the faythfull to bée onely exercised thereby, but the wicked and vnfaythfull to bée onely gouerned. Luke. 10.18. Luc. 11.21. 2. Corinthians 4.4. Ephesians 2.2. Iohn 8.44. 1. Iohn 3.8.

19 Last of all, to shewe what they are by nature, hée prooueth that that [Page 29] is false which some fondly say, that Diuels are nothing else but euill af­fections or perturbations of the minde that are thrust into vs by our flesh: 1. Iohn. 3.8. Iob. 1.6. Matth. 8.29. Matth. 25.41. Iudge. 1.9. but they are mindes or spirits endued with sense and vnderstanding.

20 As concerning the last part of the Chapter, he briefly comprehendeth the history of the creation: and he teacheth vs the knowledge thereof, because it is our partes to haue intelligence of God.

21 For the same serueth to this pur­pose chieflie, that we shoulde not passe ouer, with not considering our forget­fulnesse, those vertues which GOD hath presented to vs to bée séene in his creatures.

22 Moreouer also to that other part which commeth more néere to faith, Gen. 28. & 9.2. that we shoulde acknowledge them to be created for our cause, that the more thereby wée might be stirred vp to the trust, inuocation, prayse and loue of him.

Cap. 15. What a one Man was created: wherin is entreated of the powers of the soule, of the image of God, of free will, and of the first integritie of na­ture.

NOw comming to knowledge of man, hée prooueth that hee must speake thereof for two causes, and the same also two waies: for to knowe, what we were made in the first begin­ning; and what our state was afore the fall of Adam. But first he would haue vs consider very diligently of the perfe­ction of nature, by creation, least we as­cribe our corruption, either to God or to nature. But in that he was taken out of the earth and clay, a bridle was put vpon his pride: but forasmuch as God quickneth him with an immortall spirit, he might iustly glory of the great liberalitie of his maker.

1. Cor. 8. 1. Pet. 2.25. Matth. 10.20. Luke. 12.5.2 Man consisteth of a soule, and of a body: the soule also is not a blast or a power diuinely powred into the body which is without essence: but it is an immortal essence, yet created. And y ^t is [Page 30] prooued by many arguments: first, of such as may be found among prophane authours, moreouer out of the Scrip­ture. Eccle. 12.7. Luke. 23.46. Acts. 7.59. Heb. 13.17. Heb. 12.9. Luke. 16.22 2. Cor. 5. Act. 23.8.

3 Thirdly, that man is saide to bée created to the image, of God: for séeing that this image although it appeare af­ter a sort in the outward shape of man, yet it shineth chiefly in the soule. But héere because hée séeth, Gene. 1.16. Matth. 22.30. that to stand a­gainst this doctrine, Oziander doeth stretch the Image of God as well to the body as to the soule, first hee con­futeth this trifle.

4 Moreouer, to confirme his owne iudgement, and to shewe with what vertues the image of God ought to bée iudged; he woulde haue that gathered by the repairing by Christ, that the I­mage of God was nothing els then a perfect excellēcie of mans nature which appeared in Adam before his fall. 1. Cor. 15.45. Collo. 3.1. Ephe. 4.24. 2. Cor. 3.18. Iohn. 1.4. But that we may knowe of what partes it standeth, we will speake of the powers of the soule.

[Page]5 But before he doe that, he meateth with the errour of the Manichies and Seruetus, which would haue the soule to be the ofspring of y ^e substance of god, in this errour Osiander entangled him selfe, while without the essentiall iu­stice, that is, except Christ did substanti­ally powre himselfe vpon vs, he would not acknowledge the Image of God. But Paul alledgeth out of Aratus that we are the ofspring of God, Act. 1 [...].28. but in qua­litie, not in substance; inasmuch as hée hath garnished vs with his giftes: and in an other place, he entreateteh of the restoring of this image where it may be readilie gathered out of his wordes, that man was made of like forme to God, not by inflowing of his substance, 2. Cor. 3.18. but by the grace and power of his spi­rite: for he saith, that in beholding the glory of Christe, wee are transfourmed into the same Image, as the spirite of God, which surely so worketh in vs, that it maketh vs of one substaunce with God.

6 And so comming to expound the powers of the soule, first hee sheweth [Page 31] that the doctrine of the Philosophers is diuers, vncertaine, and obscure: which whē he hath briefly declared, he sheweth what is to be thought thereof.

7 Moreouer in his iudgement, it ma­keth more for perspicuitie & plainnesse, to consider, that in the soule there are two partes, vnderstanding, & will: nei­ther can there bée any other power found in the soule which may not right­ly bée referred to one of these.

8 These partes of the soule in the first state were so sounde and perfect, that a man coulde not only discerne be­twéene good and bad, but also might haue frée election in will of good and e­uill. Both which séeing through the fall they are lost, because the Philosophers knew not y ^e, they sought in a ruine, an vpright building; & in an vnioynted o­uerthrow strong ioynts. And although constancie to perseuere was not gran­ted, yet was hee not excuseable, which had receiued so much, that of his owne will hath wrought his owne destru­ction.

Cap. 16. That God by his power doth nourishe and mainteine the world, which him selfe hath created, and by his proui­dence doeth gouerne all the partes thereof.

HOwesoeuer prophane men doe séeme to acknowledge God to be the Creator, yet the same cannot true­ly be done of them, seeing no man doth rightly acknowledge the Creator, but he which by faith doth passe forwarde euer to his prouidence, Psalm. 33.6. Psalm. 104.17. Acts. 17.28. which eyther they are vtterly ignoraunt of, or doe onely imagine a generall action, whereby generally all the parts of the worlde, are strengthened by Gods se­crete inspiration.

2 The same prouidence whereof we speake, is contrary to fortune, and chaunces. Matth 10.30. Whereby we affirme that euery chance is gouerned by the secrete counsell of GOD: and as concerning thinges without life, this is to bée thought (from the section 2. to the 5.) that although euery one of them haue [Page 32] his own propriyet naturally put into it, yet do they not put foorth their power, Gen. 1.3. Iosua. 10.13. 2. Kings. 20. but onlie so farre as they may be dire­cted by the present hand: this he shew­eth by examples, and alteration of the times of the yéere.

3 Then also that God doth claime and will haue vs geue him an almigh­tinesse, which we ought to imagine, not such as the sophisters doe faine, vaine, idle, and as it were sléeping, but awa­king, effectuall, working and busied in continual doing: neither such a one al­so as is onelie a generall beginning of a confused motion, Psalm. 215. [...]. as hee woulde com­maunde a riuer to flowe by his appoin­ted chanels: but such a one, as is bent & ready at his particular moouings. And so al they that would include Gods om­nipotencie within the influence of na­ture, Psalm. 8.3. Iere. 1 [...].2. doe both defraude God of his glo­ry, and depriue them selues of most profitable doctrine, which bringeth dou­ble fruite.

4 The better to confute this, letting passe the madde errour of Epicures and other like, hee dealeth with them [Page] which onlie graunt a generall proui­dence of God: or at leastwise doe re­straine it to certaine particular Actes, shewing that God doth not idlely be­holde from heauen, what is doone in the worlde, but guideth all thinges, hol­ding as it were the sterne, and so is ap­pliable to rule euery euent, that no­thing can happen by chaunce, Gene. 22.8. Heb. 1.3. Psalm. 146.9. but by Gods determinated counsell.

5 This he expoundeth, prosecuteth & confirmeth.

6 Now hauing talked of the singular prouidence of God, Hie. 10.23. Pro. 20.24. Exod. 21.13. Psalm 75.7. which is occupied in thinges without life, he goeth to that which putteth foorth it selfe in gouer­ning of mankinde, proouing that both e­uery action of all men, and varietie of euery state is by Gods special determi­nation.

Exod. 19.13. Iona. 1.6. Psal. 10.4. & [...]07.25.7 And also the very particular suc­cesses, are generally witnesses of Gods singular prouidence: for they are such as neuer arise without Gods speciall commaundement, as when hée woulde cast Ionas into the Sea, hee sent out a winde to raise vp a tempest.

[Page 33]8 Neither is this doctrine all one with the opinion of the Stoikes, about Fatum or destinie. For he doth not, as the Stoikes do, imagine a necessitie, by a certaine perpetuall knot, & entang­led order of causes, which is conteined in nature: but hée maketh GOD the Iudge and gouernour of all thinges, who now executeth by his power that which in time past he had decréed in his wisedome: and so with God nothing doth happen by fortune or chaunce: and chance & fortune, are Heathen wordes, as by Basilius Magnus and Augustine appeareth.

9 Yet this doth not hinder, that ac­cording to the manner of men, Iohn 14.5. 1. Sam. 6.9. 1. Sam. 23.26. it may neither bée saide, nor be in many things both chaunce and happening. Because the order, reason, end, and necessitie of those thinges which happen, doth oftenlye hid in Gods counsell, and commeth not vnder mans knowledge. Such is y ^e reason of the happening of thinges to come, as is shewed by most cleare ex­amples.

Cap. 17. Whervnto, and to what ende this do­ctrine is to be applied, that wee may be certaine of the profite thereof.

IN this Chapter there are two parts, whereof in the former, hée deliuereth the doctrine from the first, to 11. in the last he taketh away two obiections frō the 12. to the 14.

As touching the doctrine, although in the beginning of the first sectiō he set down thrée things, yet he doth it not to this end, to assigne to euery one his pro­per place in the handling therof (which therefore I shew that no man shoulde looke for that, and so make his labour wéerisome to him) but only as it were to drawe out all that he hath gathered together, as it were out of a fountaine whatsoeuer afterwarde he shall disput [...] of in the former part of the Chapter.

1 Although the causes therof which happen, are hidden frō vs, yet is it not méete, that wee shoulde thinke mans matters to bée turned and whirled a­bout [Page 33] [...] [Page] [...] [Page 33] with the blinde sway of fortune: and be stirred vp to murmure against GOD, Psalm. 40. [...] Iob. 9.3. as though he did rashly cast all mens matters hither and thither: but wee shoulde reuerence his secret iudge­ments, and rest vpon his will, as vpon a most iust cause of all things.

2 Neither doeth that hinder which some obiect that it is wicked, Psalm. 36.8. Rom. 3.11.35 Deut. 29.2 [...]. Iob. 26.14. that in gouerning the worlde we imagine an o­ther will in God after his secret iudge­ments, then is declared vs in the Law and the Gospell: for wée must distin­guish betwéene the wisdome that abi­deth in God, and the manner to be wise which he prescribeth to men.

3 Yet, this doctrine doeth neither maintaine their impietie, that lay the fault of their wickednesse vppon God: nor yet their arrogancie which leaue it in the middest.

4 And that this may the better ap­peare, Prou. 6. [...] séeing al those things which they are wont to obiect against this point of doctrine may be referred to y ^e time to come, or time past, first as touching things to [Page] come, hée sheweth that mens delibera­tions doe agrée with Gods prouidence. The heart of man, saith Solomon, pur­poseth his way, but the Lorde doth di­rect his steppes: meaning, that wee are not hindred by y ^e eternal decrées of god, but that vnder his will we may both prouide for our selues, and dispose all things belonging to vs, and that is not without a manifest reason: for hée that hath limitted our life within appoin­ted boundes, hath therwithal left with vs the care thereof, hath furnished vs with meanes and helpes to preserue it, hath made vs to haue knowledge be­fore hande of daungers, that they shoulde not oppresse vs vnware, hée hath geuen vs prouisions and reme­dies.

5 Moreouer as touching thinges past their reasoning is vnsauorie and foo­lishe, which woulde haue wickednesse too bée vnpunished in the authours them selues, because they are not committed without Gods disposition.

6 Such therefore is Gods proui­dence, [Page 35] that the mediation thereof may easily shake away all cauillations or frantike errours, Psalm. 55.2 [...]. 1. Pet. 5.9. Zach. 2.8. Esay. 26.2. Matth. 10.29. and also bringeth to passe, that whosoeuer is muni­ted héerewith can attribute nothing to fortune: But much more whether hée haue to doe with men, or with other creatures, on both sides hée doubteth not, but Gods prouidence doeth waite to preserue him.

7 Moreouer, (being sufficiently per­suaded of Gods goodwill towards him) hée also adioineth those testimonies, Exo. 3.21. 3. King 22.20. 2. Sam. 17.7. Iob. 1.12. which teache, that all men are vnder his power, whether it bée to winne theyr mindes to GOD his will, or to restraine theyr malice that it may doe no hurt (of which sorte some ex­amples are recited. And so being like­wise persuaded of his power also, first whatsoeuer doth prosperously happen, hée ascribeth that wholie to be receiued of God.

8 And also if any aduersitie hapened, Gen. 45.8. Iob. 1.21. 2. Sam. 16.10. Psalm. 38.10. Ephe. 6.12. by and by also woulde hée héere lift vp his minde to GOD: that by this meanes chiefly hee may acquaint him­selfe [Page] to pacience & moderation of minde by the exāple of Ioseph, [...]. [...] 10.12. Iob, & Dauid.

9 Neither yet in the meane time would he wink at inferiour causes, but woulde also reckon them in suche place as he ought to doe: and first hée intrea­teth of things past, then of thinges to come.

10 In this point doeth the inestima­ble felicitie of a godly minde shewe foorth it selfe: for although innumera­ble are the euils that doe beséege mans life, and doe threaten him so many deaths (a good part wherof he there cal­leth to minde,) otherwise worthily to be feared, as things which should come vnto vs.

Psalm. 118.6. 1. Thes. 2.18. 1. Cor. 16.7. Esay. 7.4. Ezech. 29.4.11 But when the light of Gods pro­uidence hath once shined vpon a godly minde, hée is now relieued and deliue­red not only frō that extréeme anguishe and feare wherewith hée was before oppressed: but also from all care. As hée that is so persuaded of Gods fa­therly care towardes him, and his om­nipotent power, that he can neither feare nor doubt, & so the ignorāce of his [Page 35] prouidence is the extremitie of all mi­series: and the chiefe blessednesse stan­deth in the knowledge thereof.

12 Héere he commeth to the seconde part of the Chapter, Gene. 6.6. 1. Sam. 15.11. Iere. 28.5. Iob. 3.4. Esay. 35.35. 1. King. 20.5. 1. Sam. 15.29. Numb. 23.29. that is to expound certaine places which séeme to point that GOD hath not appointed mens matters, by an eternall decrée, but as e­uery one hath deserued, or as hee thin­keth méete and iust, euery yéere, day, and houre, to decrée this or that. Of such places there are two sorts, where­of the first doth ascribe repentance vn­to God, the other doth shew as it were a certaine abolishing of his decrées as of the destruction of the Niniuites & the death of Ezechias. As touching y ^e first, he denieth any repentance to be in God.

13 And such manner of sentences are nothing else, then certaine speaches drawne from our sense & framed to our capacitie the better to vnderstand that which our weaknes cannot otherwise attaine vnto.

14 As touching the other of the Nini­uites & Ezechias, Ionas. 3.10. Esay. 35.5. Gen. 26.9. Esdr. 24.14. such speaches cōtaine a secrete condition although not expres­sed [Page] in syllables, as is prooued by their end, and that like speach of God with Abimelech the King.

Cap. 18. That God doeth so vse the seruice of wicked men, and so boweth their mindes to put his iudgement in ex­ecution, that yet still himselfe remai­neth pure from all spot.

THeir modestie is not excusable, who cannot abide to heare that God directeth the malice of Satan, Psalm. 115.3. Iob. 1.2. 3. Kin. 22.20. Acts. 4.28. Iere. 50.25. Esay. 5.26. &. 10 5. &. 19.25. 8. Sam. 10.10. 1. King. 11.31. and the wicked, to what end it pleaseth him and vseth their wicked doinges, to ex­ecute his Iudgementes: wrongfully doubtlesse geuing backe, that these thinges are doone by Gods sufferance, but not by his wil, which how false a defence it is, he plentifully proueth by certaine examples.

2 This power of GOD is not one­ly in externall workes, but also in in­ward workes, Prou. 21 1. Ephe. 2.29. 1. Sam. 26. Exo. 7.3. neither doth he only har­den mens harts by permission, but doth also cast vppon them, madnesse and [Page 37] blindnesse, by his iust iudgement, ney­ther doeth this hinder, Psal. 105.25. Esai. 10.6. Eze. 14.9. Rom. 12. [...]. that Satan also bestoweth his diligence, and that God him selfe doeth not onely deliuer them into a reprobate sense, but also so de­ceiueth some, that the power of our ef­fectual working of errour is farre from God.

3 Whosoeuer therefore receiue not this doctrine, Psal. 51.6. 1. Ioh. 5.4. Iohn. 1.21. 1. Sam. 2.25. Psal. 115.3. Esai. 45.7. Amo. 3.6. Deu. 19.5. Act. 4.28. Eph. 3.10. 1. Tim. 6.16. doe eyther shewe their ig­noraunce, or if they openly curse, they doe as it were openly assayle heauen in vayne with their spitting, that is, they throw their blasphemies against the ho­lie Ghost: The plainlier that this may appeare, he confuteth those two obiecti­ons which they are wonte to alledge. The first whereof is, that therefore it followeth, that in God there are two contrarie wils, if nothing happen with­out Gods will: because in his secrete counsel he deserueth that, which openly he forbad in his lawe.

4 The other is: if God doe not onely vse the worke of the wicked, but also gouerneth their counsels and affectiōs, he is the authour of all mischiefe: and [Page] therfore men are vnworthily commen­ded if they execute that which God hath decreed, because they obey his will. But they doe ill to confounde his will and his commaundement together, for although when Absolon abused his fa­thers wiues, it was Gods will to pu­nish Dauids adultery with that disho­nour, 2 Sam. 16.22. yet did he not therfore commaund the wicked Sonne to commit Incest, vnlesse perhaps they meane it in respect of Dauid, as he speaketh of the railings of Semey, for when he confesseth that Semey rayleth at him by the comman­dement of God, he doeth not therefore commende his obedience, as if the fro­warde dogge did obey the commaunde­ment of God, but acknowledging his tongue to be the scourge of God, he pa­ciently suffereth to be corrected. When God performeth by the wicked y ^e thing which hée decreed by his fecrete iudge­mēt, 1. Kin. 12.20. O [...]. 6.4. & 13. [...]1. 2. Ki [...]. 11.23. & 2. [...]i [...]. 10. [...]. they are not to be excused although they did obey his commaundement, which in déed of their euell lust they do purposely breake. The saying of Augu­stine is sufficiēt to cōtent a godly mind, [Page 37] that sometimes man with good wil wil­leth that, which God willeth not: Enchi. ad Law. Cap. 101. as if a good sonne, willeth to haue his father liue, whom God will haue to dye. A­gaine, that it may come to passe, that man may will the same thing with an euill will, which God willeth with a good will. As if an euill sonne willeth to haue his father dye, & God also willeth the same, nowe the first of these two sonnes willeth that which God willeth not, and the other sonne willeth that which God also willeth, and yet the na­turalnes of the first sonne doeth better agree with the will of God, although he wil a contrary thing, then the vnnatu­ralnes of y ^e other sonne that willeth the same thing. So great a differēce is ther what to wil doth belōg to man, & what to God, and to what end euery one is to be applied, to haue it either allowed or disalowed, for those which God willeth wel, he bringeth to passe by y ^e euil wils, of euill men. But a litle before, he had said, y ^t the angels Apostates in their fal­ling away, & all y ^e reprobate, in asmuch as cōcerneth thēselues, did y ^e which god would not, but in respect of y ^e omnipo­tencie [Page] of God, they could by no meanes so do, because while they did against the will of God, the will of God was done vpon them. Wherevpon he crieth out, Great are the works of God, Psal. 111.2. and to bée sought out of all them that loue him: that in maruellous manner the same thing is not done without his will, which is also done against his will, be­cause it could not be done, if he did not suffer it, and yet he doeth it not against his will, but willingly. And he being good, would not suffer a thing to be done euill, vnlesse for that he is omnipotent, hée could of euil make good.

Cap. 1. That by Adams sinne and falling away, mankinde became accursed, and did degenerate frō his first state: wher­in is entreated of originall sinne.

IT is a thing most ne­cessary to knowe our selues, wherby it commeth to passe that we must diligently take héede that wée vse it

• [Page]First hee treateth of the occasion of redemp­tion, that is, of the fall of man, and that
  • First in general, where also he treateth of original sin. Cap. 1.
  • Secondly hee descendeth spe­cially to the handling of the seruitude of will, yet so that
    • First he proueth specially that will is spoyled of libertie, and subiect to miserable bondage.
    • Secondly he confirmeth the same by the ef­fectes. Chap. 3.
    • Thirdly for more plainnesse sake hee sheweth how God worketh in the harts of men. cap. 4
    • Last of al he confuteth the obiections which they are woont to alledge for defence of free will. Chap. 5.
  • Last of all how and by what degrees he hath fulfilled the office of a Mediatour: where
    • He expoundeth a good part of the Creed Chap. 16.
    • And treateth specially of the merite of Christ. Chap. 17.

[Page] [Page 39] not disorderly, least by vewing our owne goodnesse, only we minister mat­ter (as the Philosophers are wont to doe) to our selues to be puffed vp with pryde: Gen. 2.7. Wee ought truely to looke vp­pon our owne goodnesse, that thereby we may stirre vp our mindes to godli­nesse: yet so that we forget not our ne­cessitie and deformitie: wherevppon groweth a hatred and loathing of our selues, and true humilitie: and a new desire to séeke God is kindled and en­flamed: in whom euery one of vs may recouer those good thinges, whereof wée are founde altogether voyde and emptie.

2 Truely it is a more plausible and pleasant opinion that allureth vs ra­ther to the confidence of our owne power, & admiration of our selues: be­cause it more aunsweareth our na­ture, but the other is more safe­fer.

3 Although there bée no man but will graunt that the seconde parte of wisedome consisteth in the knowledge of our selues, yet in the verie man­ner [Page] of knowing, there is much disagré [...] ment, while some trusting to the iudg [...] ment of the flesh encourage thēselues t [...] the dueties of vertues, bidding battel t [...] vices: othersome being spoiled of al [...] confidence, thinke there is nothing le [...] to frame their liues wel: there are tw [...] partes, therfore of knowing our selues, that is, to what ende we are made, an [...] how vnable we are to performe y ^e same.

As touching that, he professeth that hée will speake of both, as the order o [...] teaching shall require, it must not so be vnderstood, as though he would begin a newe tractation, which should consist in these two partes, but because as a litle before he disputed of the first, Li. 1. Cap. 15. so now he will also speake of the other.

4 As touching the seconde parte, hée setteth downe two thinges to be confu­ted: Rom. 5.19. first howe it came to passe, howe Adam wrapped him self in so great mi­serie: which he sheweth happened not by the vnmoderatenesse of gluttony, but by infidelitie: in which only is set that last end of his felicitie.

[Page 41]5 Moreouer, Rom. [...]. howe farre this disease crept: which parte is shewed to the end of this Chapter. And first hée prooueth that those innocent creatures (which were made for Adams vse,) are subiect thorow his defalt to the cursse. Moreo­uer also, and that especially, this curse spred abroade ouer all his issue, as is proued by thrée arguments. Psal. 51.7. And this is the corruption that commeth by in­heritance which the olde fathers haue called Originall sinne, Iob. 14.4. meaning by the worde Sinne, the corruption of nature, which before was good and pure: where also the Pelagians and Celestians are confuted.

6 It is proued by thrée argumentes, that this corruption passed not onely by imitation from Adam vppon the whole issue, as the Pelagians dreame, Rom. 5.1 [...]. 1. Cor. 15.2 [...]. Rom. 8.10. Ephe. 2.3. but also by propagation: First by a comparisō of Adam with Christ: More­ouer that we are the children of wrath: Last of all, that it is fleshe, Ioh. 3.6. whatsoeuer is borne of flesh.

7 That which some obiect, foloweth hereof, that the soules are of deriuati­on, [Page] because chiefly in them the infecti­on resteth, belongeth nothing to this question, séeing the corruption hath not her cause in the substance of the flesh or of the soule, but because it was so ordai­ned of God, that such giftes as hée had giuen to the first man, he shoulde both haue them and lose them, as well for him selfe as for his. As for those that the Pelagians doe cauill, that it is not likely that the children do take corrup­tion from godly parentes, hath no force séeing they descend not of their spiritu­all regeneration, but of their carnal ge­neration.

8 Originall sinne therefore may wel be defined thus, that it may bée called an inheritable descending peruersenes and corruption of nature, Gal. 5.19. Rom. 5.12. powred a­broad into all partes of the soule, which first maketh vs guiltie of the wrath of GOD, and then also bringeth forth the workes of the fleshe in vs: both which partes hée largely declareth seueral­ly.

9 Howe also this corruption is pow­red into all the partes of the s [...]ule, hée [Page 42] now briefly sheweth (referring a more fullen treatie therof, Eph. 4.27. Rom. 12. [...] Rom. 8.7. till the next Chap­ter) least we should verie grosely with Lombard assigne the seate onely to bée in the flesh.

10 Last of all, he proueth that this doeth more playnely appeare, after hée hath set these so in order, which he spake of in the first Booke. Chapter 18. sect 4. Eccle. 7.3 [...]. That God is not the Authour of sinne, sithe all mankinde is corrupted with his naturall and proper corruption.

11 Yet this corruption is so naturall as procéeded not from nature: but ra-rather a qualitie come from some other thing, which may appeare is happened to man, thē a substantial propertie that hath bene put into him from the begin­ning. Eph. 2. [...] And by this meanes is rooted vp the false lie of the Manichies, of substan­tiall malice in mans nature.

Cap. 2. That man is nowe spoyled of the free­dome of will, and made subiect to miserable bondage.

AFter he hath shewed in a former Chapter, that man is brought to miserable seruitude, nowe he thinketh it méete to search and discusse whether we are spoyled of all libertie: and if a parcell be of force, howe farre the pow­er thereof doeth procéede. But to this Chapter hée assigneth foure Chapters next comming. As touching this Chap­ter it may be deuided into thrée partes: For first he layeth as it were a founda­datiō of this translatiō. sect. I. He more­ouer sheweth the opinion of others, frō the second to the nineth. Last of all, hée sheweth what is to bée determined of this controuersie, from the tenth to the seuen and twentieth.

1 In the beginning hée admonisheth vs to beware of two rockes: first y ^t wée attribute nothing to our selues, least Gods honor be therby taken from him, and that we fall with rashe confidence. Moreouer also on the other side, that least when we depriue our selues of all gouernment, and that truely wée take thereby occasion of slouth, although no­thing did belong vnto vs, it is spoken of [Page 43] the studie of iustice.

2 As touching their other opinion, first he bringeth the Philosophers, then the Ecclesiasticall writers to be exami­ned. The Philosophers place will as a meane betwéene reason and feare, that is to say, hauing authoritie ouer her owne power and libertie, whether it please to obey reason, or yéeld it selfe to sense to be subdued: and howe soeuer it bée corrupted and peruerted, when it hath giuen it selfe subiect into the bon­dage of sense, that if it sustayne to obey reason, it is carryed to the stu­die of vertues, and holdeth the right way.

3 Yet béeing conuicted by experience it selfe, they confesse that without great difficultie they cannot establish a king­dome for reason, and that sometymes they are haled hither and thither into diuers parts by sense: yet so that in their opinion they haue alwayes frée electi­on, neither beléeue they that their will can be letted, but if it will, it may fol­lowe reason in all poyntes for their guide.

[Page]4 As touching the Ecclesiastical wri­ters, albeit there haue bene none, that did not acknowledge both y ^t the sound­nesse of reason in man, hath bene sore wounded by sinne (wherein they differ from the Philosophers) and his wil en­tangled with peruerse desires: yet ma­ny of them haue too much assented to the Philosophers (wherof two causes may be assigned) and truely all the auncient (onely Augustine excepted) haue either varied herein or els wauered, so that almost no certaintie may be gathered of their writings. More newer writers one after an other continually fell by li­tle & litle from worse to worse, but first the Grecians. And first as touching the signification of the worde, he sheweth what some as well of the fathers as of the newe writers haue thought of free will. The summe whereof is, that the name of frée will is rather to be refer­red to reason, whose parte is to discerne betwéene good and euill things, and the Adiectiue frée, pertayneth properly to will, which may bée turned to eyther of both.

[Page 44]5 Moreouer, what thinges they put vnder the frée will of man: & (which is very neare this) how many wayes frée will is after them taken.

6 Thirdly, whether a man be, after their iudgement wholly depryued of power to doe well, or whether he haue as yet some, but litle and weake while he séeketh this of more sounder schoole­men, he findeth them much halting: Dist. 25. li. [...] but Lombard plainely confessing that wée haue not therefore frée will, because we are alyke able either to doe or thinke good or euill, but onely that wée are frée from compulsion.

7 Herevppon he concludeth, that so small a matter ought not to be garni­nished with so proude a title, especially séeing it driueth of the owne accord in­to errour. Neither is that strong which they say, that such daunger is taken a­way, if the people be diligently admo­nished of the true signification.

8 For that the fathers haue done, and first of all Augustine: yet this interpre­tatiō of y ^e elders omitted, all y ^e posteritie [Page] almost haue stuck in y ^e significatiō of the word, Iob. 15.5. & so hath bin brought into deadly confidence. Our Sauiour Christ sayth. Without me you can do nothing. And Saint Paule sayth, 2. Cor. 3.8. Where the Spirite of the Lorde is, there is libertie. And Augustine sayth, Aug. ad Bone­sa. Li. 3. Cap. 8. & Cap. 7. That cannot be made free, which the grace of God hath not made free. And againe he sayeth, That the iustice of God is not fulfilled, when the law commaundeth, and man doth of his owne strength, but when the ho­ly Ghost helpeth, and mans will not free, but made free by GOD, obey­eth.

9 The Fathers haue spoken of this matter so doubtfully and diuersly, that no certaintie may be had in their wri­tings, yet this may truely be affirmed, that they in this doutfulnesse of speech, nothing or very little estéeming mans strength, haue giuen prayse of all good thinges to the holy Ghost.

I [...]. 17.5. Psal. 147.10.10 Hée hath hitherto spoken of other mens iudgements, but now comming more néere to the simple expounding of [Page 45] the trueth in considering mans nature, hée woulde first haue it set as it were, Esay. 40. Iacob. 4.6. Esay. 44.4. in stéede of a foundation, that as euery man is most discouraged, and throwne downe with conscience of his owne mi­sery, néedinesse, nakednesse, and shame, so hath he best profited in the knowe­ledge of the same: but this he confir­meth first by the scripture.

11 Moreouer by the Fathers; while they make humilitie the fountaine of our Philosophie: and that it is not when a man knowing some small ver­tue in himself, doth absteine from pride and hautinesse of minde: but when hee truly féeleth himselfe to hée suche a one, as hath no refuge but in humi­litie.

12 And so prosecuting the matter it selfe, to shew both what is to bée geuen too the vnderstanding in man af­ter the fall, and also to mans will: first, hee affirmeth generally of both (and that according to Augustine, and the schoolemen) that the naturall gifts are corrupted; but the supernaturall vtterly lost: moreouer hée taketh vpon [Page] him to expounde both seuerally, first, examining the strength of vnderstan­ding, from the twelfth to the 25. then also of will. 26. 27. Furthermore those thinges which he hath to speake of vnderstanding, he so handeleth, that in the first he placeth certaine generall thinges: for he is not so condemned of perpetuall blindnesse, [...]. 1.5. that there is no vnderstanding left in any kind of thing, yet whatsoeuer hee hath it is troubled with a double vanitie.

13 Moreouer, after hee hath made a distinction of things earthly, and hea­uēly he sheweth first how much it auai­leth in earthly things, from the 13 to the 17. then in heauenly thinges, from the 18. to the 25. And first as concer­ning those middle thinges or earthly things, there remaineth as yet great power of intelligence, as appeareth, first by those, that al men do so imbrace pollicie, and gouernance of housholde, that they do not only vnderstand that all cōpanies of men ought to be kept in order by lawes, but also conceaueth in his mind y ^e principles of those things.

[Page 46]14 Moreouer that in arts, aswell li­berall as handicraftes, we are only apt although this also is not to be let slipt, y ^t this light of reason wherof we speak, is so vniuersall good, that therein euery man neuerthelesse ought for him selfe to acknowledge the peculiar grace of God.

15 This middle way therfore must bée helde that by such thinges, wée are admonished that mans mind how­soeuer it bée peruerted and falne from his integritie is yet still clothed & gar­nished with the excellent giftes of God.

16 Yet in the meane time let vs not forget that these are the most excellent good giftes of the spirite of God, Exod. 31.2 & 35.30. which for the common benefite of mankinde he dealeth abrode to whome it pleaseth him, somtime also to the wicked, which notwithstanding obteine no praise therby, bicause they leaue off to be pure in a polluted man, and in one that wanteth the foundation of the trueth: and for that cause are made before God, brittle, and vnprofitable.

17 He comprehendeth both: that is to [Page] say, that there is nothing left in our na­ture, Iud. 6.34. 1. Sam. 10.6. & 16.13. and whatsoeuer it bee, it ought wholy to be ascribed to Gods kindnesse, because if it had not spared vs, our re­bellion had drawne with it the destru­ction of our whole nature.

18 Moreouer, as touching heauenly thinges or the kingdome of God, first hee sheweth what hee meaneth by the kingdome of God: and that hée diuideth into two parts, the knowledge of God, the certaintie of his beneuolence: and the order of a well framed life. In the two first, hée first sheweth howe there can be no trueth nor soundnesse.

19 Moreouer, hée confirmeth by the authoritie of the Scripture, from the 19. to the 21. to wit, in this order. Mans soule is lightened with the brightnesse of Gods light, Iohn. 1.4. so y ^t it is neuer altogether without some small flame, Iohn. 13. Matth. 16.17. or at least some small sparke of it, but yet with such a light, hée comprehendeth not God. Because mans quicknesse of wit, as towardes the knowledge of God, is but méere darkenes, for flesh is not ca­pable of y ^e high wisedom of God, to con­ceaue [Page 47] GOD, and that which is godlie, vnlesse it be lightened with the spirite of GOD, as Christ testified, that this was a speciall reuelation of the father that Peter did knowe him.

20 Moreouer, that many places of the scripture deny those thinges to our na­ture, wherof we speake. Psal. 34.10.1. Cor. 12.3. Ioh. 3.27. Deu. 29.2. Ier. 24.7. Ioh. 6.44. Esdr. 44.13. 1. Cor. 2.14. 1. Cor. 1.20.

21 And are wont to geue it to God only, Eph. 1.15. Psalm. 119.18. Iac. 1.17 Ios. 14.26.

22 Now examining the will (wher­in chiefly fréewill is occupied, Rom. 2.14. 2. Cor. 3.5. Psalm. 94.11. Ge. 6.3. &. 8.2 [...]. Psalm. 119.3.4. Phil. 1.4. Col. 1.9. in the be­ginning he sheweth, that that naturall desire of God wherwith all things are ended, doeth nothing to prooue fréewil: for it rather procéedeth from the incli­nation of the essence, then from the de­liberation of the minde: but this wher­of wée speake, doeth require that euerie man shoulde discerne with right iudge­ment that which is good: and being knowne, choose it; and being chosen, fol­low it. And the more clearer to escape [Page] this, there is to bée noted in the other [...] double sophistical argumēt, in Appetite and Good.

Rom. 7.15. Gal. 5.17. Rom. 7.22. 2. Cor. 3.5. Gen. 8.21. Iohn. 8.34. Psalm. 51.2.27 Moreouer that also is not sound [...] that the schoolemen say, attributing to the first grace of God, that we will ef­fectually, by this they say secretly that there is in the soule power of it selfe to aspire to God, but it is more weaker then may growe to a perfect perfection or raise vp any indeuour, but rather it is to be graunted, séeing man is wholy subiect to the gouernement of sinne, that that will truely which is his chief seate, must readie be bound with most straight bondes: and nothing is ours but sinne.

Cap. 3. That out of the corrupt nature of man proceedeth no thing but damnable.

ALl this Chapter séemeth to apper­teine to both: yet so, that it cōmeth nearer to will then vnderstanding.

1 Whole man doth easily appeare, by the titles wherewith the Scrip­ture doeth set them out, to bée cor­rupted on both sides. First, for [Page 48] that he is called flesh, Iohn. 3.6. Rom. 8.6. Ephe. 4.13.14.17. Esay. 40.2. Psalm. 42.1 [...] Iere. 17.9. Ro. 3.10.15. &c. this worde doeth not onely appertaine to y ^e sensuall part but to the higher part of the soule, that is the minde.

2 The heart it selfe also is entang­led in this corruption, so that there can be found in none at all, either integritie or vnderstanding, or the feare of God.

3 That which may be obiected, that in all ages there haue béen some which by guiding of nature, haue béen bent to vertue in al their life: and which not on­ly haue excelled with [...]oble acts, but al­so in the whole course of their life haue behaued themselues most honestly: he answereth that this cōmeth by the grace of God, which although it purge not that corruption, as in the effect, yet it doth inwardly restrain it, Rom. 1.10. by putting the bridle in their mouthes as much as hee féeth méete, & expedient for the con­seruation of the vniuersitie of things.

4 If any man vrge, that this yet re­maineth, either Camillus was no bet­ter then Catelin, or else in Camillus wée shall haue an example that na­ture, if it be framed by good diligence. [Page] is not altogeather without goodnesse: Kings, some are created nota­ble by some sin­gular mark, be­cause God pro­uiding for man kind, furnisheth them with a principall na­ture, wherin he appointeth to beare gouerne­ment as appea­reth in Saule. it may bée answered, first that these were not fit arguments of puritie, sée­ing the minde remaineth peruerse and croked, which will followe any thing els rather then vpright straightnesse: Moreouer these are not common giftes of nature, but speciall graces of God, which he diuersly and by certaine mea­sure dealeth among mē, that are other­wise vngodlie. Which giftes as in pollitike courtes, they haue their com­mendation: so before the heauenly Iudgement seate, they shalbe of no va­lue to deserue righteousnes. Esay saith, That vpon Christ resteth the spirite of the feare of GOD. Esay. 11.3. Whereby we are taught, that so many as are strange from Christ, are without the feare of God, which is the beginning of wise­dome.

Iere. 3 [...].18.5 Will was so held bounde with the bondage of sinne, since the fall, that it coulde not once mooue it selfe to good­nesse, much lesse apply it selfe: but hee both enclineth and hasteth to euill with most ready affection. Will remaineth [Page 49] in man: but the soundnesse of will doth not: because he hath willingly cast him selfe into that necessitie. Neither ought this to séeme absurd to any man, where we say that will put from libertie is by necessity drawne or led into euill, ex­cept there be any which with Lombard knowe not to distinguish betwéene ne­cessitie and compulsion: for many of the fathers haue béene affirmers of this ne­cessitie.

6 The better that this doctrine may appeare, hée assignet [...] [...]he other part of this Chapter to this one thing, to shew what it is, or wherein consisteth the re­medie of Gods grace, whereby the cor­ruptnesse of our nature is both amen­ded and healed. Phil. 1. [...]. Ezeb. 36.1 [...]. Phi. 2.13. 2. Cor. 12.6. 1. Cor. 8.6. Psalm. 95.6.7. For héereby it doth bet­ter appeare, what our néedinesse is, if on the contrary part wée sée what it is that God bestoweth vpon vs when hée helpeth vs. But there is no doubt, but y ^e God in the beginning wil both begin and also perfourme euery good worke in vs, that no péece, be it neuer so little, can be geuen to man.

7 There are some, that graunt that [Page] will being of her owne nature turned away from good, is cōuerted by the on­ly power of the Lorde, Iohn. 6.45. that yet they at­tribute not all thinges to God only, but to man himselfe, after hée hath a prepa­red wil: moreouer it hath also her own part in doing: where also he speaketh of grace going before & following after.

8 Against these men, because hee is in hand with the chiefe point whereon the matter hangeth, Iere. 32.19. Esd. 11.19. first he promiseth that hée wil bring foorth the scriptures, & then Augusti [...] And first by two rea­sons cōfirmed by y ^e scriptures.

9 Moreouer hée sheweth by certaine other testimonies of scripture, that the Lorde did not so make man, 1. Reg. 8.58. Psal. 119.36. Iohn. 15.1. Matth. 15.13. Phil. 2.13. 1. Cor. 12.6. Psalm. 86.11. that after­warde hée shoulde doe any good of him­selfe: but y ^t it may be thought his only, because his will conceaueth a loue of that which is right, that it is enclined to y ^e desire thereof, & that it is stirred vp and mooued to endeuour of folowing it. And then that our choice, desire, & inde­uour faint not, but do procéede euen to the effect: Last of al that man goeth for­ward constantly in them, and continu­eth [Page 50] to the end.

10 He moueth also the wil, Esa. 11.19. Iohn. 19.45. not in such sort as hath in many ages bin taught & beléeued, y ^t it is afterward in our choice either to obey or withstand the motion: but with mighty strengthening it, not only that we may walk in his precepts but that we may walke in déede.

11 Perseuerance also and going for­ward is not of our selues, but of God: therfore their double errour is to be re­futed, which thinke it is distributed ac­cording to the desertes of men, as euery mā hath shewed himself not vnthank­ful to y ^e first grace: Matth. 25.2 [...] Luke. 10.17. Phi. 2.13. now grace also doth not alone work in vs, but is also a wor­ker together with vs: there is handeled of both seuerally.

12 And obiectiō is wiped away which they wrest out of Paul for the secōder­rour of grace working together. 1. Cor. 15.10 Wher S. Paul doth not write that y ^e grace of the Lord laboured w ^t him to y ^e intent to make himself partner of the labor, but rather by y ^e correctiō he geueth away al the prayse of the labour to grace only. Augustine saith, that the will of man [Page] goeth before many giftes of God, but not before all, but of thē which it goeth before it selfe is one. Then followeth his reason, Psalm. 59.11. Psalm. 33.6. because it is written, His mercy hath preuented me, and his mer­cy shall follow mée. It preuenteth man not willing, to make him will, and fol­loweth him willing, that he will not in vaine. Bernard in Cant. Ser. 2.3. With whom Bernard agréeth, bringing in the Church to speake thus, drawe me in a maner vnwilling, that thou maiest make mée willing; drawe me being slouthfull, that thou maiest make me runne.

13 It is shewed by many places that this was the opinion of Augustine: that grace is not offered of the Lord, which is either receiued or refused by euery mans frée choice, [...]. Cor. 12.9. but the same is al­so suche as formeth choice and will in the heart.

14 Neither is that any contrarietie which in an other place hee saith, that will is not taken away by grace, but of euill is chaunged into good, and when it is good, it is helped. How this [Page 51] must bée vnderstoode, hée teacheth out of Augustine.

Cap. 4. Howe God worketh in the heartes of men.

IN this Chapter, hee sheweth howe muche is to bee attributed to euery one in euery worke. But first howe muche is to be attributed in euill acti­ons both to the deuill & to man, and to God himselfe, from the first to the fifth. Moreouer, howe muche is to bée at­tributed to God in middle things, and how much is to be left to man, from the 6. to the 8.

In euery worke must bée attributed to euery one that which is theirs, 2. Cor. 4.4. Ephe. 2.2. both to Satan and to man. For the Deuill doth so work in y ^e children of the disobe­dient: that their will being bewitched with the deceiptes of Satan, it doeth not resist: and so without man the cause of sinne is not to be sought for.

2 But farre otherwise is the doinges of God in such things, Iob. 1. as may appeare [Page] in Iobes calamitie For the same doth manifestly shewe, howe GOD in such doings may haue his woorke, neither yet may Satan bée excused by the com­pany of God, neither may god be repor­ted to bée the authour of euill, and that two wayes, first by the ende, more­ouer also by the maner of doing. Héere also he entreateth not of Gods vniuer­sall, but onely of his speciall moouing.

3 The olde writers sometime haue alledged these not to the work of God, but to his foreknowledge and suffe­rance: and to what end haue they doone it, when as notwithstanding the scrip­ture doeth plainely shew, that there is therein somewhat else of God besides his foreknowledge, that is, he hardneth the reprobate, blindeth, and mooueth, and that two wayes: first, by forsaking them or taking from them his holy Ghost: Moreouer also, by directing thē as it seméeth him good, Deu. 2.30. by Satan the minister of his wrath.

4 And he sheweth both by many pla­ces of scripture, that he taketh away the lip from the speakers of trueth, Iob. 12.10. and [Page 52] taketh away the reason frō the elders, he taketh the heart away from them that are set ouer the people, Esay. 63.17. he maketh them to wander where no way is. Againe, Lorde, why hast thou made vs madde, and hardened our hearts, that wée should not feare thée? Exo. 3.19. Because they iudge rather of what sort GOD maketh men, by forsaking them, then how hée formeth his workes in them. The Lorde did not onely harden Pha­raos heart, in not susteining it, Deut. 2.30. but hée committed his heart to Satan to bée confirmed with obstinacie, wherevpon it is saide, I will holde his heart. The people went out of Egypt. the inhabi­tantes of the countrey came foorth and met them like enimies, but they were stirred vp as Moses reporteth, by the Lord y ^t hardned their harts. Somtime the Lorde threatneth that hee will call the wicked out w ^t his whistle, Psalm. 105.2 [...] Esay. 5.26. Eze. 12.13. Iere. 50.23. Es. 10.15. somtime that they should be like a net for him to intangle them, somtime like a mallet, to strike the Israelites, but specially he declareth that hee is not idle in them when hee called Zennacherib an are, directed and driuen by his hande to cut. [Page] Augustine saith, Aug. de pr [...]dest. [...]cto. that inasmuch as they sinne it is their owne: in as much as sinning they do this or that, it is of the power of God that diuideth the darke­nesse as pleaseth him:

1. Sam. 16.18.29. [...]. Thes. 2.9.10.5 Yet so that the ministerie of Satan shoulde come betwéene, to pricke for­warde the reprobate, and God shoulde remaine frée from all wickednesse.

6 As touching externall and mid­dle things, Exo. 11.3. Ge. 43.14. Psalm. 106.46. 1. Sam. 11.6. Iosua. 2.9. Leuit. 26.3.6. Deut. 28.63. which of themselues are ne­ther iust nor faultie, God so worketh in the heartes of men, that so oft as hée will make way to his prouidence, hée turneth and enclineth our willes as pleaseth him, neither is the choyce of our will so frée, but the will of GOD may rule his libertie as is shewed by many examples.

Pro. 20.12. Prou. 21.1.7 Neither is that a let which some obiect, that al things vniuersally ought not to bée reduced to some singular ex­amples.

8 Héere must wée take héede that we estéeme not the power of mans choice by the issue or straunge successe as some vnskilfull vnorderlie doe, but it [Page 53] it is to be considered within man, by the frée election of iudgement, and affec­tion of will.

Cap. 5. A confutation of the obiections that are wont to be brought for defence of free will.

THere are two kindes of obiections which they doe alleadge: the first whereof conteyneth certaine absurdi­ties, the other many places of Scrip­ture which séeme to repugne in forme: he entreateth of the first, from the first to the fift: but of the other, from the sixt to the ninetéenth.

1 As concerning the absurdities, the first is, if sinne be of necessitie, then it ceasseth to be sinne: if it be voluntarie, then may it be auoyded: both which he denieth. First, that to sin is not of crea­tion, but of the corruption of nature, that men being made bondslaues of sin can will nothing but euill, that also is voluntarie which is not subiect to frée election.

[Page]2 The second is, that if both vertues and vices procéede not of frée choyce of will, it is not reasonable that either pu­nishment should be layde vpon man, or reward giuē him. To this argument he answereth, that as touching rewarde, he proueth that it is not absurd, but as touching punishment, he sheweth how litle force their argument hath. Rom. 8.26.30. 2. Cor. 4.7. 1. Cor. 4.7. Augu­stine sayth, that God crowneth not our deseruings, but his owne giftes, and that they are called rewardes not as due to our deseruings, but such as are rendred to the graces alreadie bestow­ed vpon vs.

3 The third is: If this be not the po­wer of our will to chose good or euil, thē those that are partakers of the same na­ture must either all be euill or good: Rom. 4.23.24. hée denieth the argument.

4 The last is, that exhortations are taken in hand in vaine, y ^t the vse of ad­monitions are superfluous, if it be not in the power of the sinner to obey. Hée denieth the argument, Iob. 15.5. 1. Cor 3.3. Rom. 9.16. 2. Cor. 3.7. & sheweth why he denieth it, first by Augustines exam­ple, Christ and Paule.

5 Moreouer, that although it be not [Page 54] in the power of the sinner to obey, Eze. 10.1 [...]. yet obiurgations and exhortations are ne­cessary as well for the reprobate as the elect, and they haue their ende in both. Though Christ pronounce, Iob. 6.44. that no man commeth to him, but whom the father draweth, & that the elect doe come when they haue heard of the Father: 2. Cor. 2.16. yet doth he not neglect the office of a teacher, but with his voice diligently calleth them, whome it necessarily behoued to be in­wardly taught by y ^e holy Ghost. Those testimonies which they bring out of the Scriptures, although they be many, yet a great part of them may be deuided in­to a fewe places, whervnto he spéedely answereth, from the 6. to the 15. then he descendeth also to certayne other parti­culars, from the 16. to the 19.

6. 7 As touching their places, the first is of them which belong to the law, and require of vs perfection, whereby they thinke they may conclude, y ^t either God doeth mocke vs, when hée requireth godlinesse, and forbiddeth iniquitie. Héere first hée sheweth, that whatso­euer happen vnder this kynde, may bée deuided into thrée partes: The [Page] first whereof conteyneth such testimo­nies, as requireth our first conuersion to God: the second, which simply speake of kéeping the lawe: the thirde, which commaund vs to continue in the grace of God which we haue receiued. Gal. 3.10. Rom. 3.20. Rom. 7.7. [...]. Ti. 1.5. [...]. Th. 3.12. More­ouer, he confuteth that argument of the lawe generally of vanitie, for there are other limites of pronouncing the lawe, as appeareth out of Paule. Augustine sayeth, In Euch. ad Lau. de gra. & li. Ar. Cap. 18. Hom. 29. in Ioh. [...]pist. 24. that the Lorde commaundeth those things which we can not doe, that we may knowe what to aske of him. Great is the profite of the commande­mentes, if so much be giuen to frée will that the grace of God be the more hono­red. Fayth obteyneth that which the lawe commaundeth, yea the law ther­fore commaundeth that Fayth may ob­teyne that which was commaunded by the lawe: yea, God requireth Fayth it selfe of vs, and findeth not what to re­quire, vnlesse he geue what to finde. A­gaine, let God geue what he commaun­deth, and commaund what he will.

Ioh. 2.12. I [...]. 31.1 [...].8 Then also he sheweth by many te­stimonies of Scripture howe it may be [Page 55] aunswered to all those places, Deu. 10.1 [...]. Eze. 36.26. which come vnder those thrée sorts. Augustine sayth, that we doe not by frée wil of na­ture: but he him self doeth it by nature. Of the third sort was that exhortation of Paule and Barnabas, Esd. 16. & 4.30. 2. The. 1.3. 2. Cor. 8.11. which is re­hearsed by Luke, that they should abide in the grace of God: but that constancie Paule witnesseth, doeth come from the Lord.

9 Neither must the Aduersaries bée suffred to cauill, that those testimonies are so to be vnderstood, that there may be no impediment, that we may not ioyne our strengthes, and God helpe our weake endeuours: as though the effect of our conuersation must be par­ted in half betwéene God and vs. Zach. 1.3. Ier. 13.3. How weake also this is, it is shewed before in the 2. Chapter, sect. 27.

10 The seconde sorte of their argu­mentes is, Am. 5.14. Esa. 5.16. Ier. 4.1. Deu. 28. [...]. Leu. 26.1. which doe alledge certayne promises wherewith God doeth coue­naunt with our will, wherby they con­clude vnconueniently, and in mockery, that those benefites which the Lorde doeth offer in his promises are assigned [Page] to our owne will, vnlesse it were in vs to stablish them, or make them voyde. But contrariwise it is shewed when promises are offered both to the fayth­full and to the wicked, they haue their vse with both sortes: as in those parti­cular benefites, If you wil; If you will heare: neyther yet doeth the Lorde giue vs frée power to will or heare, neither yet doeth hée mocke vs for our weake­nesse: for to the promises he adioyneth this condition to the wicked that are bounde with the fetters of sin, that they shall then onely enioy his benefites if they depart from their wickednesse: or for this purpose only, that they may vn­derstand y ^t they are worthily excluded from those things that are due to y ^e true worshippers of God. And he stirreth vp the faithfull to call vpon his grace.

11 The third sort of their argumēts is, wherby God reprocheth the vnthāk­full people, Num. 14.43. Ier. 32.13. that they onely were the cause that they receaued not of his tender loue all kindes of good thinges: whervpon they cōclude that these euils [Page 56] are vainely layde to our charge which are not in our power to auoyde. Héere therefore it is proued that it is not one­ly a foolishe and weake defence, in pre­tence of necessitie, but also when sin­ners by their owne fault, not by others are depriued both of Gods benefites, & also chastized with punishmēts (as they that finde within themselues the spring heade of euils, howe so euer they gape to finde them in forren causes) That is enough truely to lose this knot, Dan. 9. Ier. 7.27. Psal. 78.8. Psal. 119.112. Phi. 2.1. 2. Pet. 1.5. 1. The. 5.19. 2. Cor. 7.1.2. 1. Ioh. 5 18. Ioh. 17.15. 1. Pet. 1.22. 1. Ioh. 3.9. 1. Ioh. 5.4. yet the vse of such reproches is two man­ner of wayes: Where also hée willeth vs to take héede that wée séeke not the faulte without our selues, or els attri­bute to our selues the office to doe well, because many tymes the Scriptures to stirre vs vpp, doe transferre vnto vs by permission, that which yet in verie déede and properly they teach, to belong to God only.

12 The place of Deuteronomy is not agaynst this solution. Den. 30.1 [...]. For after the publishyng of the Lawe, hée [Page] protesteth vnto the people in this man­ner. The commaundement that I com­maunde thee this day, is not hid from thee, neither farre of: it is not in heauen but hard by thee, it is in thy mouth and in the hart, thou shouldest do it. Which Paul here affirmeth, Rom. 10.8. that Moses spake of doctrine of the Gospell: for if Moses had onely spoken of the commaunde­mentes, he shoulde haue puffed vp the people with a most vayne confidence to haue throwne downe them selues hed­long in taking vppon them the kéeping of the lawe by their owne strength, as a thing not hard for thē. Wherfore there is nothing more certaine then that Mo­ses in these wordes did meane, the co­uenaunt of mercy, which he publishing together with the straight requiring of the lawe, for in a fewe verses before, he had taught that our hartes must be cir­cumcized by the hande of God, Deu. 30.8. that we may loue him.

13 The fourth place of their argu­mentes is, where is shewed, that God sometymes withdrawing the suc­cour of his grace, tryeth men, and way­teth [Page 57] to sée to what end they woulde ap­ply their endeuours: O [...]r. 5.1 [...] that also maketh nothing for them. The Lordes goyng farre away, signifieth the takyng away of prophesie: His lokyng what men will doe, signifieth that he kéepyng si­lence, and as it were hyding him selfe, doeth for a tyme exercise them with diuers afflictions: both those thinges he doth to humble vs the more. For we shoulde sooner be dulled then amended with the scourges of aduersitie, vnlesse he did frame vs to the tractablenes by his spirite.

14 The fift and last of their argu­mentes is, which they bring of a con­tinuall manner of speaking (which is vsed both in the Scriptures and in the talke of men) that good workes are cal­led ours; and they no lesse say that we doe the thing that is holie and pleasing to God, then that wée commit sinnes. Neyther kynde of speach doeth make any thing for them. For it were against reason that it shoulde bée sayde, that we doe those things, to the doing wher­of, being vnable of our owne motion, [Page] we are moued by God lyke stones: [...]. 6.11. the bread is called ours which we pray to haue giuē vs of God: what wil they get by this title of possession, but that by the bountifulnesse and frée gift of God, the same thing becommeth ours, which otherwyse is not due to vs? Augustine sayeth, Thou wilt say vnto me, then are we wrought and worke not: yea thou both workest & arte wrought, and thou workest well, when thou art wrought of that which is good: the Spirit of God that worketh thée, helpeth them that worke, and giueth him selfe the name of a helper, for that thou also workest somewhat, so mans working is not ta­ken awaye by the mouyng of the ho­ly Ghost, because will is of nature, but to will well is of grace.

15 The grace of GOD worketh all thinges in vs, yet so that two wayes they may bée called ours, whatsoeuer good we worke, although our wil bring nothing of it selfe, that may be seuered from his grace: first it may be sayde to be ours, what soeuer by his goodnesse he [Page 58] worketh in vs, so that we vnderstand it to bée not of our selues. Secondly, be­cause the mynde is ours, the will is ours, the endeuour is ours, which are by him directed to good.

16 Nowe he commeth to certayne singular places, which aptly and pro­perly are referred to none of these pla­ces: which hee sayeth can not muche trouble mens wittes, that haue well conceiued the promises aboue sayde. And first howe it may be aunsweared them in that place which they cyte out of Genesis: Gen. 4.7. Thine appetite shal be vn­der thée, and thou shalt beare rule ouer it, although it may haue a double mea­nyng, yet it maketh nothing for them, in what sense so euer it bee taken.

17 Moreouer, Rom. 9.16. and that which they gather out of the place of Paule, that it is not of him that willeth nor run­neth, howe weake it is hee sheweth, howe so euer they haue Origen and Hierome on theyr syde. Fyrst by [Page] enterpreting, then by bringing Augu­stines authoritie againe. 1. Cor. 3. [...]. Thirdly, he ta­keth that out of their hands, where we are called workers with God. First by Paules wordes they gather that there is will in man, but Paules meaning is more simply. It is not will, it is not runnyng that get vs the way to salua­tion, herein is onely the mercy of God, Augustine sayeth, Tit. 3.4.5. that there is no good will of man, vnlesse it be prepared of the Lorde, Aug. Epi. 107. ad Vita. not but that we ought both to will and to runne, but because God worketh both in vs. The other place of Paule is restrained to the ministers: and that they are called workers with him, not that they bring any thing of themselues: but because GOD vseth their seruice after hée hath made them méete and furnished with necessarie giftes.

18 Fourthly, hée aunswereth to a common place of Ecclesiasticus, Ecc. 15.14. Be­holde I haue put before thee fire and water, &c. But it may bée aunswea­red by Solomon in Ecclesiastes, Eccl. 7.30. who [Page 59] affirmeth that man in the beginnyng was created vpryght, and hée forged to him selfe many inuentions.

19 Lastly, hée aunsweareth to an ob­iection which they drawe out of an al­legoricall sense of a Parable of the wayfaryng man wounded and halfe dead: Lu. 10.3 [...] First by reasonyng by the rule of Allegories. Moreouer, by expoun­dyng that place by other places. Last of all, by shewing by Augustines au­thoritie howe in an other sense hée may be sayd to be halfe alyue, where also he ioyneth a cōclusion of the whole tracta­tion. Allegories ought to goe no far­ther then they haue the rule of Scrip­ture going before them.

When Paule speaketh of our re­demption, he doeth not say that we are healed when we were halfe deade and half alyue, Eph. 2.1. but that we were raysed vp agayne when we were dead: hée calleth not vppon them that are halfe alyue to receiue the light of Christ, but that sleape and are buried. Ioh. 5.25. In lyke manner speaketh the Lorde him selfe, when hée sayeth, The houre is come, when then [Page] the dead shall ryse agayne at his voyce. Augustine sayeth, that the fréely giuen goods wherevpon saluation hangeth af­ter mans fall, are taken away from him, and that his naturall gifts are cor­rupted and defiled.

Cap. 6. That man being lost, must seeke for re­demption in Christ.

AL that knowledge of God the cre­ator, wherof we haue entreated, is vnprofitable, as our condition and estate is after the fall, vnlesse there fol­lowed Fayth also, 1. Cor. 1.22. settyng God foorth vnto vs a Father in Christ. And this doctrine from the beginnyng of y ^e world hath taken place in all ages among the children of God, Ioh. 17.3. Ioh. 4.21. Eph. 2.12. Iob. 16.4. and they are filthily de­ceiued which set open the hope of salua­tion to all prophane and vnbeléeuing men which neuer learned Christ, but are illuminated only with some gene­rall knowledge of God.

Gal. 3.16. 1. Sa. 2.10.2 Of those thrée members of the secti­on going before, the seconde only folow­eth [Page 60] to the end of the Chapter, Psal. 2.12. Iob. 5.23. 1. Kin. 11. 1. Kin. 15.4. Psal. 78.60.67. Psal. 20.11. Psal. 80.18. Lament. 4.20. for to cō ­uince, that God neuer shewed him selfe mercifull to the olde people, nor ne­uer did put them into any hope of grace, but so farre foorth as Christ shoulde bée their Mediatour. This he proueth was grosely portrayed out, first in the vse of Sacramentes, moreouer in the chiefe of one people, or in the separation of the séede of Abraham. Last of all, in the per­son of Dauid and his posteritie.

3 From no other place but from this same fountayne, Aba. 3.13. Es. 7.14. Es. 55.3. Ier. 23.6. Eze. 34.23. Osc. 7.12. Am. 9.11. Za. 9.9. Mat. 21.9. Ioh. 14.1. Coll. 1.15. Rom. 10.4. 1. Iob. 2.31. is comfort promised in affliction, and the banner of affiaunce and hope is aduanced in him alone.

4 And so it was Gods will to haue the Iewes instructed with this disci­pline, that to séeke for their deliuerance they should bende their eyes directly to Christ, and the same was confirmed a­gaine by Christes own approbation or ratification, therfore that common say­ing, that God is the obiect of Faith, hath made of sinne correction.

Cap. 7. That the lawe was giuen not to holde still the olde people in it, but to nou­rishe the hope of saluation in Christ, vntill his comming.

FIrst he generally sheweth that the lawe, y ^t is, the whole fourme of reli­gion deliuered from God to the old peo­ple, by the hande of Moses, doeth ma­ny wayes direct vs to Christ, as by sa­crifices, Heb. 8.5. Act. 7.44. Exo. 28.11. Exo. 10.6. 1. Pet. 2.9. Gal. 3.14. Esai. 5.3. Dan. 9. Psal. 1.10.14. Rom. 10.4. 2. Cor. 3.6. Gal. 3.19. washings, and a great heape of ceremonies, the vse wherof must néeds be condemned of vanitie, if they should be considered without Christ.

2 By the Priesthood also in the Tribe of Leuy, and by the Kyngly digni­nitie which was aduanced in the house of Dauid, and by the Morall law.

3 Moreouer séeing the Morall lawe doth make the same plaine, hée orderly staieth in the same. The same vndoubt­tedly doth driue vs farre from life, and adiudge to eternall death after that perfect righteousnesse before GOD is shewed, Deu. 30.19. because wee cannot attaine [Page 61] therevnto that it may incourage, vs to séeke remedie in Christ.

4 Yet the promises, of the Morall lawe although they be condicionall, yet were they geuen for good cause.

5 Neither ought it to séeme absurde to any man, that hée prooueth, that the kéeping of the law is impossible, howe soeuer Hierome, but chiefly the Pelagi­ans haue otherwise thought. Not one of the holy men that haue béene clothed with the body of death, hath euer attai­ned to the full perfection of loue, to loue GOD with all his heart, with all his minde, with all his soule, 1. King. 8.46. Psalm. 100.43. Gal. 3.10. Deut. 27.26. Matth. 19.25.26. Liber de Spiritu & Littera. & with all his power; there hath béene none that hath not bin troubled with cōcupiscence. Au­gustine saith, that in this flesh we neuer yéelde to God the deare loue that wée owe him. Loue, sayth he, so followeth knowledge, that no man can perfectly loue God, but he that hath first fully knowne his goodnesse: we while wée wander in this worlde, sée by a glasse and in a darke spéech: It foloweth then that our loue is vnperfect, let this ther­fore remaine, Rom. 8.9 [...] that in this flesh it is im­possible [Page] to fulfill the lawe.

6 But that the whole matter may be made more plain, that is, how the law doth bring vs to Christ, let vs deligent­ly beholde the office & vse of the Moral lawe, which he thinketh must be deui­ded into thrée principal places: the first, whereof is, that while it sheweth to e­uery man the righteousnesse of GOD, that is the righteousnesse which onely is accepted to GOD, it doth admonish, certifie, prooue giltie, yea & condemne euery man of his owne vnrighteous­nesse. Paule saith, That he knewe not lust, Rom. 7.7. except the Lawe had saide, Thou shalt not lust, because except it bée by the lawe disclosed out of her lurking hooles, it destroyeth miserable man so secretely, that hée féeleth not the deadly dart thereof.

2. Cor. 3.11.7 The lawe therefore, séeing it is as a certaine glasse, wherein wee beholde first our weakenesse, and by that our wickednesse, and last of all, by them both, Rom. 3.22. & 5.20. our accursednesse, doeth arme the wrath of GOD to the destruction of [Page 62] the sinner: Rom. 4.15. Yet it doeth not thereby followe that the lawe either shoulde be reproched, or loose any thing of the ex­cellencie thereof.

8 Yet the iniquitie and condemnati­on of vs all, is not therefore sealed by the testimonie of the lawe, to cast vs downe in desperation, and with discou­raged mindes to tumble downe head­long (although the same be wrought in the reprobate) but that leauing the fond opinion of our own strength, Rom. 3.19. Rom. 11.33. being na­ked and Emptie, wée may flee to the mercy of God. And howe that may be doone, that is to say, that we rest vppon it, hide our selues in it, take hold of it a­lone in stéed of righteousnes & merites which is laid open in Christ for al men. For God in the cōmandementes of the law, appeareth but a rewarder of per­fect righteousnes, wherof we all are de­stitute, & on the other side, a rigorous iudge of euill doings. But in Christ his face shineth full of grace and lenitie e­uen toward the wretched and vnwor­thie sinners.

9 This profit which it hath towards [Page] the faithfull. Augustine both manyfest­ly and often hath noted, but the other which it hath towardes the reprobate, hée doeth not, albeit the same is to bée marked.

10 The second office and vse of the lawe is, that they which are touched which no care of that which is iust and right, vnlesse they be compelled when they heare the terrible penall ordinan­ces, may be restrained, at least with the feare of punishmēt. And although here­by they become neuer the better before God, [...]. Tim. 1.9. yet is it very necessary for the pu­blique state of men, not only for the re­probate, but also for the elect, before they are regenerate.

11 First, for euery man to shewe his owne misery; moreouer, to kéepe e­uery one in his dutie: at leastwise that they loose not the raines to the lasciui­ousnesse of their fleshe, that they fall al­togeather from the studie of righteous­nesse. [...]al. 2 [...].

12 The thirde office of the Lawe (which is the most principall and pro­per) concerneth only the faithfull. And [Page 63] the same is first, to instruct them faith­fully, or more assuredly, Psalm. 19.7.8. Psalm. 119.10 [...] daily more and more of the will of God: Moreouer to stirre them vp by exhortation to obedi­ence.

13 Therefore that prophane opini­on ought to depart far out of our mind, that is, that it is not agréeable for Chri­stians to cleane to the doctrine of the lawe, which conteineth the ministrati­on of the death: for Moses taught excel­lently well, Deut. 31.6. Psalm. 119.97. that that same lawe which with sinners can ingender nothing but death, ought in the holy to haue a bet­ter and more excellent vse.

And taking this occasion hee dispu­teth of the abrogation of the Law, first of the abrogation of the Morall law 14. 15, then of the Ceremoniall. 16. 17. where also by y ^t way he geueth to note that he speaketh nothing of the abroga­ting of the ciuill or iudiciall lawes.

14 In what sense the Morall law is saide to haue strength as yet, that is to say, inasmuch as it hath the power to­wardes the faithful to exhort, whereas it were by withstanding it shaketh off Mat. 5.1 [...].18. [Page] our sluggishnesse, and pincheth our imperfection: then hée sheweth in what sense it may be taken away: that is, in asmuch as wee are deliuered from the curse, wherewith it stroke our consci­ces.

15 A confirmation of the former o­pinion that is, Gal. 3.10. Deu. 27.20. Gal. 3.12. that Paule taught that the lawe was abrogated for no other cause, it is very plaine, in that he pla­ceth curse for the cause, which all men knowe, doeth not perteine to instructi­on, but only to the force of binding the conscience.

16 The ceremonies as touching their vse, but not their effect are abrogated, and this maketh them more honoura­ble: Coll. 2.17. Heb. 10.1. Luke. 16.26. Iohn. 1.15. For as they shoulde haue geuen but a vaine shewe to the old people, vn­lesse the power of the death and resur­rection of Christ had béen shewed there­in: so if they had not ceassed, wee coulde not at this day discern to what purpose they were ordeined, wée sée now howe in the abolishing of them, the trueth shi­neth better than if they did still a far of and as it were in a vaile spread before [Page 64] shew a figure of Christ, that hath alrea­dy plainely appeared.

17 But the reason which Paule as­signeth, Col. 2.13.14. Ephe. 2.14. doeth not belong to the Morall lawe, but only to ceremoniall obser­uations, they also are not therefore ab­rogated, Heb. 7.16, 19. because they were as it were a certaine partition, wherewith the Iewes differed from the Gentiles, or a let whereby the Gentiles in time past were driuen from the societie of the Is­raelites, but much more because they were nothing but certaine solemne in­strumēts: which witnes our giltines & vncleannesse: both which sith Christ by his death, hath taken away, hee is worthily saide to haue taken away the hand writing that was against vs, and fastened it to the crosse.

Cap. 8. An exposition of the Morall law.

TAking in hand to expound the Morall lawe, first, hée sendeth before certaine general things frō the 1. to the 5. secondly, he setteth downe thrée obser­uations from the sixth to the twelfth, thirdly hée expoundeth the lawe from the 13. to the 50. last of al he sheweth to [Page] what ende the vniuersall lawe belon­geth, that is, not onely to teache rudi­ments, but also perfection, from the 51. to the 59.

The lawe was written to teache vs more fully and perfectly, that profitable and holsome knowledge both of GOD and of our selues, wherein the natural lawe did instructe vs weakely and darkely.

2 The Law therefore doeth deliuer vs a knowledge both of GOD and of our selues, that of the first wee may learne that God of right holdeth the place of a Father and Lorde towarde vs: He delighteth in righteousnesse and vprightnesse, but he abhorreth wicked­nes, both which being laide, that must necessarily follow, that with vnweeri­ed labour, wée flée disquietnesse, and o­bey righteousnesse, howsoeuer we as wasted detters, bée not able to pay.

3 By the other we beholde our filthi­nesse and weakenesse, that being decea­ued and ashamed in our selues we may séeke some other helpe.

4 From hence it commeth and from [Page 65] no other place, that God, not contented to haue set before vs naked preceptes, hath also ioyned promises and threat­ninges, and both not only conteine earthly and momentary thinges: but also heauenly and eternall. Eze. 184.10. Leuit. 26.4. Deut. [...]8.1. To con­clude, the threates and ordinances doe signifie Gods soueraigne purenes that can abide no iniquitie, but the promises doe both witnesse his loue to righteous­nesse & his bountifulnesse towards vs.

5 But whereas the Lorde geuing a rule of perfect righteousnesse, Deut. 12.8. Deut. 4.11. hath ap­plied all the parts thereof to his owne wil, therin is declared al fained works of vanitie, and a prophanation of true righteousnesse not to bée suffered; and that same approueth y ^e things that are prescribed: séeing that obedience ought to be the mother & spring of al vertues.

6 Now he commeth to obseruations, the first wherof he would haue that we determine that y ^e life of man is instru­cted in the law, not only too o [...]tward honesty, but also to the inward & spiri­tuall righteousnes: and herein he dispu­teth from the cōmandements or lawes Rom. 7.14. [Page] of Magistrates.

Matth. 5.21.7 This he confirmeth by Christs au­thorite.

8 The second note is, that there is al­waies more conteined in the comman­dements & prohibitions, then is by the words expressed, yet so that we haue it, not as a Lesbian rule to make of euery thing what we list, but to search the end of the commandement, till wée finde what the Lawgiuer doth properly wit­nesse doth please or displease him, then also that by him, wée may bée led to a contrary reasoning.

9 If it be prohibitorie it doth not on­ly forbid euill, but also doth manifestly command contrary dueties. This doth Christ himselfe plentifully & plainely teach, when he bringeth back all y ^e com­mandements of y ^e law to Loue, which is much more greater then not to kill, not to hate, or any such like.

10 And therefore God hath set down that which is most wicked in euery kind of transgression, to shew what ab­homination there is in euery one.

11 The third point is, that the law is [Page 66] rightly & aptly diuided into two tables: Matth. 22.1 [...]. Luke. 10.27. the first whereof conteineth religion, without which nothing can stand per­fect; the other charitie to our neighbor.

12 Moreouer into ten commaunde­ments: whereof the first foure are of the first table, the sixe other he assigneth to the second table.

13. 14. Rom. 11.36. Iere. 31.33. Matth. 22.32. Deut. 7.6. Leui. 19.2. Exo. 3.6. Amos. 12. Psalm. 80.2. Esay. 37.16. 15 Now expounding seuerally the commandements of the lawe: hée sheweth to what end the preface is pre­fixed in the beginning, that is to say, to deliuer the lawe from contempt: and to this end he vseth thrée argumentes. For to this ende is it, that first hee ta­keth from them the power and right of the swoorde: secondly he setteth be­fore them the promise of grace: Last of all by calling to minde of a newe bene­fite to binde them to him only.

16 The first commandement hath not only this end, that god alone should haue preheminēce amōg the people: but also doth commande, first, that al impi­etie and superstition be taken héede of; secondly that God may be worshipped with true endeuour of pietie.

[Page]17 In the second cōmandement there are two parts, the first restraineth our libertie: that we presume not to make subiect, Deut. 4.15. or by any forme represent God who is incomprehensible: The seconde part forbiddeth vs to honor any Image for religions sake.

18 The penall ordinance, which fol­loweth, is set to shake of our sluggish­nesses: and the Lorde doth induce vs to himselfe being clothed and set out with foure titles, strange, ielouse, a seuere re­uenger and merciful, Iere. 3. Oze. 2. where also he spe­cially speaketh of feruent ielousie.

Eze. 18.20. Iare. 32.18. Esay. 39.7. Eze. 18.20.19. 20 In what sense it is to be taken, first, y ^t he saith, he wil visit the iniquitie of the fathers vpon the children, to the thirde and fourth generation. When the Lord taketh away from the house of the wicked, his grace the light of the trueth & other helpes of saluatiō: in this that the children being blinded & forsa­ken of him doe goe on in the steppes of their fathers, they susteine curses for their fathers offences. But in as much as they are put too temporall myste­ries, and at last to eternall destruction, [Page 67] of they are punished by the iust iudge­ment of God, not for the sins of others, but for their owne iniquitie.

21 Moreouer in what sense that also is to be vnderstood of enlarging y ^e mercy of God to a thousand generations. Gene. 17.7. Pro. 20.7.

22 The end of the third cōmandemēt is, that we should take héede of all pro­phanation of Gods maiestie, & that we reuerence him with holy worship: but those things which belong to this com­mandement, may be diuided into thrée partes: that is to say, that we worship God himselfe, & his mysteries and his workes with all reuerence. Therefore this cōmandement doth condemne vt­terly magicall arts, but here is namely intreated of an oth, because therein the frowarde abuse of Gods name is most detestable.

23 But hee intreateth not héere of cursings, which conteine manifest re­proch against god (as things which are vnméet to be reckoned amongst others) but of an oth: that is, Es. 19.18. Iere. 5.7. Sopho. 15. of taking God to witnesse, to confirme the trueth of our speach, which if it be rightly vsed, ought [Page] to be counted a kinde of godlie worship, if not, a wicked prophanation thereof.

Leuit. 19.12. Iohn. 9.24. 1. Sam. 14. 2. Cor. 12.3.24 But herein we offend 2. waies: first, if in calling y ^e Lord to witnes, we forswere our selues, & so reproch him.

25 Or when in vsing any super­fluous othes wee make him vile and contemptible: Moreouer if in his stéed we put in our othes the holy seruantes of God or some other thing, whosoeuer will make promise of any thing by an oth, he diligently doeth, or at leastwise séemeth to labour that the trueth which lieth hidden, shuld come vnto light. But forasmuch as he cānot do it of himself, bicause he séeth no credit is giuen to him of the hearers, hée setteth his minde in calling to recorde of some true wit­nesse: but heere it must néedes come into minde that man is a Lier, and all other things, corrupt and wicked, so that y ^e trueth can be found in none but in god only. Herevpō it cōmeth to passe by good reason y ^e honest & godly mē, so oft as néed requireth, do reuerētly call god to witnes, & coūt it a hainous offēce to appoint any other thing in his place.

26 Hee vseth thrée argumentes a­gainst [Page 68] the Anabaptists which detest all othes without exceptiō, Matth. 5 34. Iac. 5.12. Exo. 22.11. Iohn. 7.16. because Christ said, Swere not at al. first bicause Christ cannot be contrary to his father, that he should forbid or condemne the same which his father permitteth and com­mandeth. Moreouer by enterpreting y ^e place. There is only forbidden vaine othes: and where it is saide, Swere not at all, this worde All, is referred not to Swere, but to the formes of othes: nei­ther doth Christ in that place where he forbiddeth them to swere by heauen & earth, and Ierusalem, speake it to cor­rect superstition, as some men falsly think, but he rather confuteth their so­phisticall subtiltie, which thought it no fault babblingly to throwe out indirect othes, as thogh they spared y ^e holy name of God w ^t is ingrauē in al his benefits.

27 Last of all by the example of Christ & his Apostles. Not onely, Heb. 6.16. Gene. 214. Ruth. 3.13 1. King. 18.1 [...]. pub­like othes are lawfull, but also priuate, adioining offences which y ^e law prescri­beth, which are there also recited.

28 The fourth cōmandemēt tendeth to this end, y ^t we being dead to our own affections, should be busied in the medi­tation [Page] of the kingdome of God, and to the same meditation shoulde be exerci­sed by such means as he hath ordeined, yet it hath a peculiar & seueral cōsidera­tion frō the rest, because in some respect it is shadowish, and therfore abolished with y ^e other figures: neuertheles there may be thrée causes assigned of this cō ­mandement: first, God ment vnder a fi­gure to set out to the people of Israell the spirituall rest, whereby the faithful ought to ceasse from their own workes that they might suffer God to work in thē, secōdly to haue one appointed day to méete together, to heare the law, and execute y ^e ceremonies, or at least to be­stow it to the meditation of his works: thirdly for seruants that liued vnder go­uernment of others.

Number 23.22. Eze. 20.21. Iere. 17.12.27. Exo. 31.13. Nehe. 9.14. Eze. 20.12. Heb. 3.13.29 The shadowing of the spirituall rest, was the principal point in the sab­both, wherin is shewed that God is our sanctifier, whereupon this followeth that wée must kéepe holy day, least wée hinder God working in vs.

30 If any man require some secrets significatiō in the nūmber seuen: the meaning is that the Lord by the seuēth [Page 69] day pointed to his people the future perfection of the Sabaoth in the laste day: Esai. 66.23. 1. Cor. 15.38. whereby our whole lyfe might by continuall meditation of the Sabaoth aspire to this perfection.

31 If any man mislike this secret ob­seruatiō of the number, Esai. 58.13. Rom. 6.4. Col. 2.16.17. as a matter too curious, and had rather take it more simply: it maketh small matter: so that the Mysterie remayne which is therein principally set foorth, concerning that perpetuall rest of workes: yet so that the superstitious obseruing of dayes ought to be farre from Christians.

32 The two latter are the causes wherby we are enduced, Deu. 5.14. Ex. 25.12. 1. Cor. 14 40. the Iewes Sa­both being abrogated, to obserue the se­uenth day, first because necessitie requi­reth that at appointed dayes we méete together to heare the worde, to break [...] the mystical bread, and to publike prai­ers. Moreouer, that to seruants and la­bourers, yea & to cattell also, be graun­ted their rest from their labour.

33 Against certaine vnquiet Spirits which at this day complaine that Chri­stian people are mainteyned in Iuda­isme, Col. 2.16. Gal. 4.10. Rom. 14.5. 1. Cor. 16.2. because there is kepte some obser­uing [Page] of dayes.

Esai. 1.13.58.1334 The old fathers haue not without choice put in place of the Sabboth day the day that we call Sunday: although superstitious necessitie ought héere also to be farre of: which shalbe, if it bee re­ferred to the only obseruing of disci­pline, and of well setled order.

35 The ende of the fift commande­ment is, that we reuerence them whom the Lord hath set ouer vs, and that we yéelde to them, honour, obedience and thankefulnesse: 1. Tim. 5.17. wherevpon it follow­eth, that it is forbiddē vs, to withdraw any thing from their dignitie, either by cōtempt obstinacie, or vnthankfulnes: and to what end he maketh mention of father and mother only.

Ex. 21. Leui. 20.9. Leui. 10.9. Pro. 10.10. Deut. 21.1 [...]. Mat. 15.4. Ephe. 5.1. Col. 3.20.36 It maketh no difference whether they be worthie or vnworthie, to whom this honor is yéelded. where also is con­firmed that those thrée kindes of honour are due to him.

37. 38 To what end the promise is ad­ded, and in what sense it is to be taken and how farre also wee must obey our elders. But I think that this promise is [Page 70] not only to be extended to euery singu­lar person, but much more to euery one vniuersally. As this may be y ^e meaning besides the common sense, that they shal haue a happie state of a common welth, so long as they obey their Magistrates: but then shall they haue it most mise­rable, so sone as they breake this com­maundement which after happened to the Israelites, as all men know.

39 This is the summe of the sixte commandement, that not only all out­ward violence and wrong, but also an­ger, hatred, and inwarde desire to hurt: 1. Ioh. 3.15. Mat. 5.22. but of the contrarie parte, euerie one ought to meditate in his mynde, and procure with all his power, the health, safetie, and quiet, of euery one. Séeing that of anger & murder riseth murder. When namely, he forbiddeth this, hée doth manifestly forbyd all those things also, from whence they are wōt to take beginning. Moreouer, if he kill, which when he can saue, doth not saue: and no man saueth, whom either he hateth, or doeth not loue: hereby also it follow­eth, that we are murtherers also of [Page] all them whome eyther we hate or doe not loue. And to this rule is the mea­ning of the thrée Chapters next follow­ing to be required.

40 But of this thing there are two causes (to speake nothing héere of the arguments which may be drawne frō our redemption in Christ) that is, be­cause man is both the image of GOD and our fleshe.

41 The summe of the seuenth com­mandement is, that we be defiled with no vncleannes or lustful intemperance of the flesh: and that we chastly and con­tinently order all the partes of our lyfe: but chiefly seeing the Lorde helpeth vs in this behalfe when he instituted mar­riage.

42 The gift of continencie is only in the hande of God: to some men altoge­ther denied, Mat. 19.12. Cor. 7.7. to other graunted, but for a tyme.

1. Cor. 7.2.9. 1. Cor. 6.24.43 So long euery man may abstaine from marriage, as he shall be méete to liue to kéepe single estate: if he goe be­yond, he striueth with God, and nature appointed by him.

[Page 71]44 Maried folks also must take héed, that they lose not the raynes to filthie lust, so that they ought rather to bée compted adulterers of their wiues, thē husbands: to conclude in this comman­dement is condemned whatsoeuer they offende in minde, with their eyes, or with wanton attyre, or with the tonge, or with immoderate vse of meate or drinke, against the lawes of chastitie. To this place doeth belong this, either to giue eare to filthie talke, to liue idle­ly, to make a shewe of single lyfe, to re­fuse mariage, when thou canst not liue chastly, & what so euer may be thought, whereby incontinency may ryse, or oc­casion to pollute the same.

45. 46 The summe of the eight commaundement is, that we gape not after other mens goods, and therfore we are commaunded euery man to employ his faythful trauell, to preserue to each man his owne goods, and not that on­ly, but whome we sée falne in pouertie, to communicate to their necessities, and in summe to paye what so euer, that which euery one in his order and place, [Page] either priuate or Magistrate, oweth to his neighbours.

47. 48 The ende of the nienth com­maundement is, that we neither hurt any mans name eyther with flaunders or false reportes, nor hinder in his goods by lying. Finally, that we hurt no man by lust to speake euil, [...]. 23.1. Leui. 19.15. or to be busie, but that we employ our faithfull endeuour to euery man, as farrefoorth as is law­full, in affirming the trueth, to de­fende the safetie both of his name and goods.

49. 50 The end of the last comman­dement is, that no thought créepe into vs which may moue our myndes with a concupiscence hurtfull and turning to an others losse, but whatsoeuer wée conceaue, purpose, will, or studie vp­on, be ioyned with the benefite and com­moditie of our neighbours. And this commaundement may easily bée distin­guished by a distinction of purpose and concupiscence (which yet on the other side ought to differ from a naked phan­tasie. They also doe foolishely, which [Page 72] deuide this commaundement into two partes.

51 The ten Commaundementes be­ing nowe expounded, Deu. 10.12. Deu. 6.5. & 1 [...].13. Matt. 22.37. Rom. 13.10. 1. Tim. 1.5. hée sheweth to what end the whole lawe doeth belong: that is, to the example of pure godlines, to the fulfilling of righteousnesse: not to deliuer only the rudimentes and first introductions of righteousnesse.

52 Where as Christe and the A­postles in rehearsing the summe of the Lawe, doe leaue out the first Table: Mat. 5.13. Mat. 19.2 [...] and stande onely vppon the seconde, they do it to this end, because therein is more perceyued the studie of ryghte­ousnesse and integritie, than in the first.

53 Yet it is not more auailable to the Sonne of righteousnesse to lyue innocently with men, Psa. 1 [...].2. Eph. 1.5. Col. 3.14. Rom. 13.8. Gal. 5.14. Mat. 7.12. then with true godlinesse to honour God. But because a man doeth not easily kéepe charitie in all pointes, vnlesse he earnestly feare GOD: therefore it is thereby proued [Page] that he hath godlines also.

54 Then at length shall our lyfe bée well ordered to Gods will, and the rule of his lawe, when in all points it shall be profitable to our brethren. we are far from graunting the chiefe partes to self loue, with the Sorbonist Sophisters.

55 And although as euery one is most neare vs, so ought we more familiar­ly to helpe them with our endeuours: yet the most straunger and euery kinde of man is to be imbrased without excep­tion, with one affection of charitie: and therfore it is méete that we cast not our eyes vpon men, but vpon God.

56 The schoolemen therfore in these things haue two wayes bene swallow­ed vp from the right way: First because of the commaundements touching not desire of reuengement & louing of our e­nemies, they haue taken counsell: po­sting ouer their necessary obedience, not to all Christians, but to Monkes only.

57 It is shewed by the Scriptures and the Fathers, that they are therfore to be blamed, in this name, and both do confute the reasons they alledge (that [Page 73] is) because they are too heauy & waigh­tie: Moreouer because it becommeth not Christians which are vnder the law of grace, to be tied with so straight a bond. The Monkes ascribe the place of Ma­thew, Loue your enemies, &c. to them­selues only: and so belike send all other Christians to the Gentiles and Publi­cans. For Christ saith, if they be friend­ly to your friends, &c. Mat. 5.46. So we shall be in good case no doubt, if the title of Christi­ans be left vnto vs, and the inheritance of the kingdome of heauen taken from vs. Augustine sayeth, August. de doc [...]. Christi. Cap. 30. When the Lorde forbiddeth to commit fornication, he no lesse forbiddeth to touche the wyfe of thine enemy, then of thy friend: When hée forbiddeth theft, hée giueth leaue to steale nothing at all, eyther from thy friend or from thine enemies. But these two, not to steale, and not to commit fornication, Rom. 13. [...] Paule bringeth within the compasse of the rule of Loue, and tea­cheth that they are conteyned vnder this Commaundement, Thou shalte loue thy neighbour as thy selfe.

[Page]58 Moreouer because they call it ve­niall sinne, both secrete vngodlinesse which is agaynst the first table, and al­so the directe transgressyng of the last Commaundement, Rom. 6.23. both are confuted, by playne reasons, first seuerally:

59 Moreouer ioyntly: and there is no veniall sinne but that in the electe, Mat. 5.19. [...]ze. 18 20. Rom. 6.23. and that not of the nature thereof, but because they obtayne pardon by Gods mercy all other are mortall.

Cap. 9. That Christ although hee was knowne to the Iewes vnder the lawe, yet was deliuered only by the Gospell.

CHrist is more playnely reuealed to vs in the Gospell, Mal 42. 1. Pet. 1.12. Ioh. 5.46. Mat. 13.16. Luc. 10.23. Ioh. 8.56. Ioh. 1.18. Hebr. 1.1. 2. Cor. 4.6. 2. Cor. 3.11. 3. Cor. 4.4. then he was to the Fathers vnder the lawe, but yet many of detestable vnthankefulnesse and peruersenesse are more blinde now at midday, than the Fathers were be­cause their mynds are darkened by Sa­tan, that they shoulde not sée the glorie of Christ shining in the Gospel, though there be no veyle set betwéene them [Page 74] and it.

2 How so euer the worde of the Go­spell being largely taken, Mat. 4.9. Mar. 1.1. 2. Tit. 1.10. Ioh. 1.11. comprehen­deth vnder it those testimonies which the Lord in tymes past bestowed of his mercy on the Fathers, yet the Gospell properly and specially ought to be cal­led the publishing of grace giuen in Christe. 1. Tim. 4. [...]. Where Paul calleth the Go­spell the doctrine of Fayth, hée compa­reth Fayth against those terrors wher­with the conscience shoulde be troubled and vexed, if saluatiō were to be sought by works. Againe all the promises that we here and there finde in the law, con­cerning frée forgiuenes of sinnes, wher­by God reconcileth men to him self, are accompted partes thereof.

3 Here we must take héede of the de­uilish errour of Seruetus, which vtter­ly abolisheth the promises, Rom. 8.24. Col. 8.27. as if they were ended together with the law, and that by Fayth of the Gospell there were brought vnto vs the accomplish­ment of the promises: 1. Tim. 4.8. 2. Tit. 1.1. 2. Cor. 7.1. as though we shoulde otherwise wholly enioy Christ, but so farre as wée embrace him cloa­thed [Page] with his promises, although Christ offer vnto vs in his Gospel present ful­nesse of spirituall good thinges, yet the enioying thereof lyeth still vnder the kéeping of hope, till beeing vncloathed of the corruptible fleshe, we be transfi­gured into the glory of them that goe before vs.

4 And hereby also is their error con­uinced, Rom. 1.16. which do otherwyse neuer com­pare the lawe with the Gospell, but as they compare the merits of works with the frée imputation of righteousnesse. Mat. 11.11. Ioh. 1.23. Mal. 4.5. Iob. 5.35.

5 Iohn Baptist obteyned an office, which was a meane betwéene the Pro­phets and Apostles.

Cap. 10. Of the lykenesse of the newe, and olde Testament.

HE iudgeth that in the meane tyme we must looke, because of Seruetus and certaine Anabaptists, and what re­semblaunce, and what diuersitie that couenaunt hath, which the Lorde made [Page 75] with the Israelites in the old tyme be­fore the comming of Christ, and what couenant he hath nowe made with vs, since Christe hath béene openly shew­ed.

2. 3 First he teacheth the same in ge­nerall, that is, that they are all one in matter and substaunce, but diuers in administration, but that the matter may be more playne, hée seuerally spea­keth of both, first, Rom. 1.2. & 3.21. Eph. 1.13. Col. 1.4. 1 Thes. 2.14. Rom. 3.19. hée prooueth that there are thinges wherein in all points they doe agrée. The first is, that the olde Testament as well as the newe, did not only belong to the carnal wealth and felicitie, but much more to the hope of immortalitie and lyfe to come.

4 The which being constituted, Ioh. 8.5.6. Heb. 13.8. Lu. 1.5.4.7.2. the other two folow of them selues, that is to say, that both stood vpon the frée mer­cy of God, and also was confirmed by the meane of Christ.

5 But séeing that the two last depend of the first, he standeth to the end of the Chapter in prouing the same only. And first he proueth the same by the testimo­ny of the Apostle: which reasoneth with [Page] a lyke signification of Sacramentes: [...]. Cor. 10.3 that their estate was lyke vnto ours.

[...]ob. 6.49.6 And because many to mocke this argument, are wont to obiect that which Christ sayeth: Your Fathers did eate Manna in the Wildernesse, and are deade neuerthelesse: but they that eate his fleshe shall neuer dye. Hee sheweth that this place doeth make nothing a­gaynst him: For Christe tempereth his talke somewhat according to their capacitie, because they desired onely to be fedde with the food of their belly, but cared not for the meate of the soule, de­siring him that he woulde approue his power with miracles as Moses did in the Wildernesse, who obteyned Man­na from heauen: but hée answered that hée is the minister of a much higher grace, in the communion whereof, the carnal féeding of the people which alone they so muche estéemed, ought of right to be nothing regarded: but Paule be­cause he knewe that the Lorde when hée had raigned Manna from heauen, did not onely powre it downe for the [...]éeding of their belly, wherevnto they [Page 76] had respect, but also did distribute it for a spiritual mysterie, to be a figure of the spirituall quickenyng that is had in Christe, did not neglect that parte as most necessary. Wherevppon it folow­eth, that the same promises of eternall and heauenly lyfe, which now the Lord vouchsafeth to graunt vnto vs, 1. Pet. 1.23. Esai. 11.6. were not only cōmunicated vnto the Iewes, but also sealed with the spirituall Sa­craments.

7 Moreouer out of the old Testamēt that so the aduersaries may more cer­teinly be conuinced: First, Leu. 26.12. Psal. 144.15. Psal. 33.12. Aba. 1.12. Esai. 33.21. Deu. 32.29. Leu. 26.12. Exo. 6.7. because such effectuall force of lyfe is in the worde of God, that whosoeuer God vouchsafeth to be partakers thereof, he separateth them into hope of eternall life.

8 Moreouer by the wordes of the co­uenant that God promiseth that he wil be their God, & they shall be his people. He did not declare y ^t he would be a God to their bodies onely, but principally to their soules. But soules vnlesse they be ioyned to God by righteousnes, remain estrāged frō him by death, but let y ^t ioy­ning be presēt, it shall bring euerlasting [Page] saluation with it.

[...]en. 17.7. Ex. 20.6. & 3.6. Mat. 22.23. Luk. 20.32. Deut. 33.3. 9 That hee doeth not onely promise that he will bee their GOD, but hée doeth also promyse, that he will be so for euer.

10 Fourthly, that the Lord did exer­cise our fathers with euery kinde of tēp­tation, y ^t they should not hope that they should receiue their blessing in this lyfe: but that they might know that a better life was layd vp for them, Gen. 3.17. Gen. 4.8. and leauing the earthly life should meditate vpō the same. This he sheweth by many exam­ples, first of Adam, Abell, and Noe.

11 Moreouer of Abraham.

Gen. 12.1 [...]. 12 Thirdly, of Isaak & Iacob. Gen. 26.35. & 28.1.5. & 29.20. & 31.23. & 32.11. & 35.16. & 37.35 Ge. 34.2. & 35 12 & Ge. 36.18. & 42.32. Ge. 47.9.

13 Wherby he concludeth that they looked for the accomplishmēt of y ^e lords promises, not in the earth, but in place elswhere: Heb. 11.9. Gen. 47.9. & for y ^t cause, they haue shew­ed that this life was nothing but a pyl­grimage, and they greatly estéemed the buriall of y ^e land of Canaan: both which was a figure of eternall felicitie.

[Page 77] 14 Fiftly, that by the example of Ia­cob so much desiring the birthright: Gen. 49.18. Num. 23.1 [...] Psal. 34.22. it may appeare that all they had the feli­citie of the life to come set before them in all the studies of their lyfe, and not only the Saints, but also Balaam him selfe wanted not a tast of such vnder­standing.

15 Sixtly, that Dauid him selfe pro­mised him selfe so great and excellent things from the Lorde: Psalm. 39.13. Esay. 51.6. who notwith­stāding wil haue this life to be nothing els but vanitie: whervpon it foloweth, that he hath his felicitie laide vp in an other place, and loketh for that saluati­on which is ioyned with gods eternitie.

16 Seuenthly, that ye may no other­wise take that which here and there he speaketh of the prosperous successe of the faithfull, Psalm. 97.10. Psalm. 112.7.9. but as they may be apply­ed to the open shewing of the heauenly glory: Séeing héere they are oppressed with all kinde of euill.

17. 18 And in this sense haue all the faythfull receiued these promises, Psalm. 17.15. Iob. 21.13. Psal. 49.7. Prou. 10.7. that they might lift vp their eyes to Gods Sanctuary, wherein they had that layd [Page] vp in store, 2. Sam. 29. Eze. 2. l. 10.33. which appeareth not in the shadow of this present life.

19 Eightly, that Iob hath openly di­sputed hereof, Iob. 1 [...].25. neither can any man here carpe and say, that these were the say­ings but of a fewe, and for that cause it cannot plainely bee prooued héereby that such doctrine was not among the Iewes receiued: which how foolish it is he sheweth.

20 Last of all, if I come downe to the latter Prophetes, the victorie is ve­ry easie, because howe much the néerer it drue in processe of time to the ful per­formance thereof, with so much greater increasments of reuelation, he did day by day more brightly shew it, but chief­ly if this one thing be obserued, that so oft as the Prophets do call to mind, the blessednes of the faithful people, it was not to the intent they should search the same, in this present life: but that in temporall benefites, as by certaine por­traitures, they should conceaue such in their mindes as might rauish them, out of the elementes of the world, and the age that shall perish.

[Page 78] 21 This he plainely sheweth by one example taken out of Ezechiell of the drye bones which serued to correct their incredulitie at y ^e time, Eze. 37.4. Esay. 26.19. & to shew howe farre the power of the Lorde extended beyond the account of the people.

22 There are also some places in the Prophetes that without any couering doe shewe the immortalitie to come, Esay. 66.22. Dani. 12.1. that is prepared for the faithfull in the kingdome of God.

23 The conclusion of the whole chap­ter where againe are alledged certaine testimonies of scripture for a more ful­ler confirmation, Matth. 8.12. Acts. 3.29. 2. Cor. 3.14. & as well the Sadu­ces as the Iewes are reprehended.

Cap. 11. Of the difference of the one testament from the other.

THere are fiue differences betwene the olde and the newe Testament which rather belong to the manner of ministration, then to the substance of them. The first was that in the olde te­stament the Lorde exhibited & shewed [Page] the heauenly inheritance to bée viewed and tasted of vnder earthly benefites: but nowe hée straightly directeth our minds to the same forsaking such infe­riour helpes.

Gal. 4.1.2 This doeth better appeare in a si­militude which the Apostle hath put of a young heire within age, which being not able to gouerne him selfe, followeth the guiding of y ^e Tutor to whose custo­die hée is committed. The same inheri­tance was appointed them that is ap­pointed vs: the same custome was a­mong them: but whereof the age was childish, Gene. 15.1.10. Psal. 37.26. Psalm. 106.5. Iob. 18.17 therefore the Lorde kept them vnder his scholing that hee gaue them not the spiritual promises so naked, and openly, but as it were shadowed with earthly promises.

3 And for this cause the fathers estée­med this life, and the blessing thereof sometime of great price.

4 The difference is, that the olde te­stament, Psalm. 110.4. Heb. 7.11. Matth. 26.20. while it shadowed all thinges in Ceremonies in the absence of the trueth, it did shewe only an image, and shadowe in stéede of a bodie: but [Page 79] but the newe Testament geueth the trueth present, and the sounde body it selfe.

5 And herevpon it commeth to passe that we are saued by the scholing of the lawe to bée led vnto Christ. Gal. 3.24. Matth. 11.13. Col. 1.9.

6 Neither doth that make against vs, that there can scarcely any one be found in the Christian Churche that in excel­lency of faith, Matth. 13.17. Luke. 10.13. 1. Pet. 1.2. may bee compared with Abraham: or that the Prophetes excel­led in such force of spirite, that euen at this day they lighten the whole worlde withall.

7 The third difference is that which is taken out of Ieremie & Paul, Iere. 31.31. 2. Cor. [...].5. of putting the law of God in y ^e bowels of the faithfull, and writing those things in their heartes, whereof he generally en­treateth first.

8 Then he compareth euery thing by it selfe by péecemale, where also you may finde a good and substantiall com­parison betwéene the Law and the Go­spell: The olde, is literall, because it was published without the effectuall working of the spirite: the new is spi­rituall, [Page] which the Lord hath spiritual­ly engrauen in the hearts of men. The olde lawe is deadly, because it can doe nothing but wrap mankind within the curse. The newe is the instrument of life, bicause it deliuereth from the curse and restoreth into fauour with GOD. The old law is the ministerie of dam­nation, because it condemneth all A­dams children of vnrighteousnes. The new is the ministery of righteousnesse because it reuealeth the mercy of God by which wée are made righteous.

9 The fourth difference is that the scripture calleth the olde Testament, Rom. 8.18. Heb 12.18. Gal. 4.21. the testament of bondage, for that it en­gēdereth feare in mens mindes: but the newe is called the Testament of liber­tie, because it raised them vp to confi­dence & assurednes. When the same is shewed by thrée arguments he wipeth away the obiection.

10 Those thrée last differences are comparisons of the Law & the Gospell: but the first is farther extended, that is, to the promises which were shewed be­fore the lawe, which hée sheweth out of [Page 80] Augustine are not to be reckoned vn­der the name of the olde testament, see­ing they which had them were directed to the mediator: as also the Fathers which afterward liued vnder the old te­stament. Augustine had regard to the saying of Ierome & Paule, where the old lawe is seuered from the worde of mercy and grace. Iere. 31.31. 2. Cor. 2.3.4.5. Matth. 11.13. Our Sauiour Christ doeth make distinction betweene the clearenesse of the Gospell, and the dar­ker distribution of the word that went before.

11 The fift difference that the olde Testament did belong to one people only: Deut. 31.8. Acts. 14.16. The newe Testament to all men. For he suffered other nations to walke in vanitie, as though they had not any entercourse, or any thing to doe with him: neither did hee to helpe their de­struction geue them that which was only the remedie, namely the preaching of his word: Israell was then y ^e Lords sonne, his owne darling other were strangers: Israel was knowne to him & receaued into his charge & protectiō, other were left to their owne darknes: [Page] Israell was sanctified by GOD, other were prophane: Gal. 4.4. Ephe. 2.14. Psalm. 2.8. Israell was honored with the presence of god, other were ex­cluded from comming nigh to him tyll the fulnesse of time.

Phi. 2.9. Matth. 15.24. Col. 10.11.12 By occasion whereof he ioineth rather a substantiall than an excellent declaration of the calling of the Gen­tiles.

13 But that these thinges may bet­ter appeare, hee answereth to two ob­iections wherewith this doctrine of the difference of the old & new Testament is wont to be trobled. The first wher­of is, that it is not likely y ^e God which doth alwayes agrée with himself, could suffer such alteration, that hée shoulde disalowe that which once hee hath al­lowed, to which hee answereth in this place: in this wise, if y ^e father of a hous­hold do instruct, rule, & order his childrē of one sort in childhoode, of an other in youth, and of an other, in mans state, we can not say, that he is fickle & forsa­keth his owne purpose. Paule maketh the Iewes like vnto children, and chri­stians like vnto young men: what dis­order [Page 81] is there in this gouernment of God, Gal. 4.4. that he helde them in their chil­dish lessons, which according to the ca­pacitie of their age were fit for them. and enstructed vs with stronger and as it were more manly discipline.

14 The last is, that from the begin­ning hee coulde deale aswell with the Iewes, as nows after Christs cōming, with vs. Against this obiection hee en­treateth generally: Moreouer he prose­cuteth those two partes of abrogating Ceremonies & calling of the Gentiles.

Cap. 12. That it behooued that Christ to per­fourme the office of the Mediator, shoulde be made man.

FIrst hee proueth generally, that it was necessary, not absolutely, 1. Tim. [...].3. Heb. 4.1 [...]. but by Gods decrée, that whosoeuer should bée Mediator shoulde bée GOD and man.

2 Moreouer by the office that the Me­diator had to doe, that is, that he should [Page] so restore vs into Gods fauour, that hée shoulde make vs of the children of men the children of God; and of heires of hell fier, Iohn. 10.17. Rom. 8.17 the heires of the heauenly king­dome: and to bring this to passe, it was necessary, first that hee shoulde bée God:

3 Then that hée shoulde be man.

Col. 1.15 Esay. 53.45. Iohn. 19.14 Matth. 9.12. Heb. 5.1 Rom. 8.3 Luke. 24.26 Iohn. 3.14 Col. 2.3 [...]. Cor. 2.24 This cause of Christes incarnati­on ought to suffice, to restraine al vaine speculations: of which sort he reciteth one, that Christ should haue béen man, although there had béene no neede of re­medie to redéeme mankinde. This va­nitie (which a litle after he ascribeth to Osiander) the better to take away, first hee teacheth that all the scriptures doe witnesse, that hée was promised from the beginning to restore the worlde falne into ruine, and to succour men be­ing lost, & this hée sheweth very plaine­ly, and in order, first by the lawe: then by the Prophets: thirdly by Christ him selfe: fourthly, by the Apostles: last, by all together.

5 Moreouer howe vaine and wicked rashnesse it is, that such tickle headded [Page 82] spirites, doe imagine that none of these doe prooue the contrary, Ephe. 4.5. 1. Tim. 1.15. Tit. 3.9 Ephe. 4.22 but that the same Christ that redéemed men being damned, might also in putting on their flesh, testifie his loue toward them, be­ing preserued and safe.

6 After hée confuteth the principle of Osiander, that is to say, that man was to this end created to the image of God, because he was fashioned after the pat­terne of Christ to come, that hee might resemble him, whom the father had de­créed to cloth with our flesh. Whervp­on he gathereth, that if Adam had not falne, yet Christ should haue béen man: which is false, for man was created af­ter the image of GOD, Gen. 1.27 Col. 3.10. in whom the Creators will was, to haue his glo­ry séene as in a looking glasse: to this de­grée of honor was hée aduanced by the benefite of y ^e only begottē sonne, who is a cōmon head to angels aswel as to mē.

7 And hée confuteth certaine other obiections & absurdities: Heb. 4.10 1. Cor. 15.47. Luke. 3.38 Ephe. 3.30 That Christ shoulde bée borne man by an accident cause, cōtrary to the scriptures: that he should not be head ouer Angels, vnlesse [Page] it had béene purposed by GOD to his sonne with fleshe, which is false.

Cap. 13. That Christ tooke vpon him the true substance of the fleshe of man.

Gen. 17.7. Psalm. 45.7. Matth. 1.1. Rom. 3. Matth. 4.4. Heb. 1.11. Iohn. 16.16.FIrst the simple trueth of the thing is proued by many places of scripture, for the blessing is promised neither in a heauenly séede, nor in the counterfeite shape of man, but in the séede of Abra­ham, and Iacob, neither is the eternall throne promised to a man of the ayre, but to the sonne of Dauid, & the fruite of his wombe.

2 Moreouer the Marcionites, which imagined that Christe had put on a phantasticall body in stéede of a true body; and the Manichies, which framed Christ a body of heauen, or of the aire are first confuted. The Marcionites maintaine their errour by this, that in some places it is saide, y ^t he was made after the likenesse of man, and that hée was found in shape as a man. But the Apostle there doth not teach what ma­ner [Page 83] of body Christ tooke vpon him, but that whereas hée might haue shewed foorth his Godhead, Phi. 2.7. 1. Pet. 3.18 2. Co. 13.4. he made none other shewe of him-selfe, but as of an abiect and vnregarded man. Hée teacheth not what Christ was, but how he behaued himselfe, the Manichies framed Christ a body of the aire, because he is called the seconde Adam, heauenly of hea­uen. But the apostle in that place doth not bring in a heauenly essence of the body, but a spirituall force, which being powred abroad by Christ doth quicken vs. 1. Cor. 15.16 Psalm. 8.4. Heb. 2.14. Rom. 8.29 Gen. 3.15. If Christ had not all one nature with vs, Paule had reasoned in vaine that if Christ be risen againe, wée shall also rise againe, &c.

3 They are also prooued to do no lesse foolishly then wickedly, Gal. 3.18. Rom. 1.3. Psalm. 132.11. Matth. 1.5. while they in­tangle with Allegories, these testimo­nies, where Christ is called the séede of Abraham: and the fruite of the wombe of Dauid, by occasion wherof certaine thinges are noted of the Genealogie of Christ: and first of all that is confuted which some new Marcionits go about, that women are without séede.

[Page]4 Last of al there is answered to cer­taine their absurdities wherewith this doctrine is troubled with men of that sort. Rom. 5.12 1. Cor. 15.47 Rom. 8.3

Cap. 14. How the two natures of the mediator, doe make one person.

FIrst he deliuereth the doctrine of the two natures in Christ, from the first to the fourth. Secondly, hée enwageth battell against the accursed errour of Seruetus, of Christ being a sonne.

1 As touching the first parte of the Chapter, he proueth that there may bee two natures in Christ, the first, drawn from a similitude, which is of the con­iunction of the body and soule, where it is saide, Iohn. 1.14 That the worde is made fleshe, that is not so to be vnderstood, as thogh it were either turned into fleshe, or con­fusedly mingled w ^t flesh: but because he chose him a tēple of the virgins wombe to dwell in. Hée that was the sonne of God, became also the sonne of man, not by confusion of substance, but by v­ [...]itie of person, the similitude of man is [Page 84] fittest for this mysterie, who consisteth of soule and body, whereof neither is so mingled with the other, but that either kéepeth his owne nature, for that may be spoken of the soule, which cannot bée spokē of the body, & that may be said of the body, that cānot be said of y ^e soule.

2 Moreouer from the testimonies of scriptures, and first such as doe seueral­ly expresse both. Ioh. 58. Col. 1.15. Io. 17 5. Ioh. 5.17. Es. 42.1. Lu. 1.52. Ioh. 8.50. Mat. 13.32. Ioh. 14.10. Luk. 24.39.

3 Moreouer of many other which teache neither seuerally, but both iointly. Iohn. 12.29. Iohn. 15.5. Ioh. 12.46. 1. Cor. 15.24. Phi. 2.8. Heb. 2.6. Phi. 2.10. 1. Cor. 8.6.

4 These thinges tende to this point, that we, with certaine frantike spirits, deny not Christ to be God, because hée is man; or man, because he is God; or neither man nor GOD, because he is both God and man; neither yet with Nestorius we so draw asunder the na­tures of Christ, that we should make a double Christ; or w ^t Eutiches, cōfound y ^e natures, so y ^t whē we would declare the [Page] vnitie, we destroy both natures.

5 As touching the other, sith Serue­tus doeth not acknowledge him to bée the sonne of God, Rom. 8.15. Psalm. 82.7. Col. 1.15. but in this that hée was begotten of the holy Ghost, in the wombe of the virgin: first hee proueth that he was the sonne of God from e­ternitie.

6 Moreouer he confirmeth his iudge­ments, that is, because otherwise i [...] should necessarily follow, Rom. 1.2. 2. Cor. 13.4 Rom. 9.2 that he in re­spect of humane nature, is the sonne: although in meane time he graunt that the man Christ is called, & is the sonne of God: but not as the faithfull are, yet the sonne of God in respect of duty, as also he is called man according to flesh.

7 Thirdly he sheweth two testimo­nies of scriptures, which Seruetus al­ledgeth for him selfe, Rom. 8.32 Luke. 1.32 1. Iohn. 1 1 Miche. 5.2 Ephe. 4 15 [...]rou. 30.4 to proue that he in respect of his humanitie, is called the sonne of God doeth make nothing for him. Hée sheweth also y ^e an other false malitioous allegation whereby he ima­gineth that before Christe appeared in the flesh, he was neuer called the sonne of God, but vnder a figure, is vaine: to [Page 85] conclude al the Fathers stand with vs howsoeuer they dare obiect to Irenaeus and Tertullian.

8 Last of all, hée concludeth that all they which acknowledge not the sonne of God but in the fleshe, doe no other­wyse acknowledge the Sonne, but as he is conceiued of the holy Ghost, as though he had humaine nature by deri­uation from God, because he breathed into Adam the breath of lyfe. As the Manichies sometyme did imagine. Gen. 2 [...]. Thus the eter­nall begetting of wisedome is destroyed. Eccle. 2.14. And as touching certaine of Seruetus errors which tende to this pointe, he accomp­teth it vayne, to open their iust confu­tation. Notwithstanding he briefelye toucheth many of them.

Cap. 15. That we may know to what end Christ was sent of his Father, and what he brought vs: three things are princi­pally to bee considered in him, his propheticall office, his kingdome, and his Priesthood.

The Papists being content with vaine pre­tence of the name, spoyle him of his po­wer and digni­tie, and therfore are without a head. Col. 2.19. Ioh. 4.25. Esai. 55.4. Hebr. 11. Psa. 24.9 Dan. 9.2 Esai. 61.1 Mat. 3.17 Ioel 2.22 1. Cor. 1.30 Col. 2.3. 1. Cor. 2.2.CHrist is founde out not in déed, but in name, vnlesse it be among them, which acknowledge him effectually and not coldly, a Prophet, a King, and a Priest. As touching the first, all other Prophetes, they did in the meane tyme so lighten the Churches with their pro­phesies, that yet after a sort they kepte it in suspence till the comming of the Mediator, which should teach al things.

2 Although by peculiar cōsideration and respect of his kingdom, he be called annointed, yet in him the propheticall and Priestly annointing, haue their place. He is therfore annointed & Pro­phet: and truly not so much for him self, as for vs. And to this ende tendeth his prophetical dignitie, y ^t we might know that in the summe of the doctrine which he hath taught, are contained all points of perfect wisedome.

Luc. 1.33 Psal. 89.36 Es. 53.8 Psal. 1.34 Psal. 110.1 Ioh. 18.363 Speaking of his kingdom, first hée affirmeth it to be spirituall, not earthly or worldly, yet is it of such force, that it alwayes defendeth y ^e vniuersal church, and euery member against euery pre­paration of the deuil, & also establisheth [Page 86] and confirmeth to euery and singular Christian, immortalitie, as those y ^t are grounded vpon the eternal seat of God.

4 And because it is spiritual, therfore it is to be known, that whatsoeuer feli­citie is promised vs in Christe, it consi­steth not in outward commodities, Luk. 17.28 but it is spirituall, and lifteth vs vp to eter­nal life. Rom. 14.17 And ther are two things which therby come vnto vs: first that he enri­cheth vs with all good things necessary to saluation: secondly, that hée maketh vs vnexpugnable against all the assalts of the spirituall enemy.

5 Therfore was he annointed, Esai. 11.2 Psal. 45.8 Ioh. 3.34 Ioh. 1.16. Eph. 4.7. Ioh. 1.32. Luc. 3.22 1. Cor. 15.2 [...] 1. Cor. 15.28 Phi. 2.9 Esai. 33.22 Psal. 29 Psal. 110.3 not with earthly oyle, but with heauenly oyle, that is to say, with the holy Ghost, and that not for him selfe, but to powre his plentie vpon vs, being hungry & dry, the spirit vndoubtedly chosing his seate in Christ, that from thence the heauēly riches might largely flow out vnto vs.

In that it is sayd, that he will yeld vp to God & the father his kingdom, it must be vnderstoode in this sense, that it dero­gate nothing from the eternitie of his kingdome; but it doeth only shew that [Page] the administration and gouernment of his kingdome shall not be suche in the worlde to come, as it is nowe, but immediately by God him selfe, when the office of y ^e Mediator shal be fulfilled.

6 As concerning the Priesthood, it is shewed that he is the only Priest which is pure from all spot, and deserued both for him selfe and vs an entrance, and he is the only expiation, whereby he hath both satisfied for our sinnes, Psal. 110.4. and wiped away our guiltinesse. And that is of great waight, that hee is appoynted a Priest for euer, with that solemne othe spoken without repentaunce. And for this cause not only ariseth an assurance to pray, but also quiet in the godly con­sciences: for because wée obteyned by the power of his Priesthoode, Rom. 1.6. I [...]. 17.15. Dan. 9.24. that we being made Priestes in him, may en­ter fréely into the heauenly Tabernacle that all the sacrifices of praiers & praise, that come from vs, may be acceptable and swéete smelling in the sight of God. Finally, the Papists doe offend in this pointe of doctrine, that brag that Christ offereth him selfe in their Masse.

Cap. 16. Howe Christ hath fulfilled the office of a Redeemer to purchase saluation for vs: wherein is entreated of his death and resurrection, and his as­cending into heauen.

IN this Chapter there are foure prin­cipall partes. For first he speaketh ge­nerally of the whole matter, and sha­keth off a question verie neare of alli­ance, from the 1. to the 4. Secondly, he sheweth seuerally how Christ hath ful­filled the office of a Redéemer, from the 5. to the 18. Thirdly, because he hath recited a good parte of the Créede, he ex­poundeth what is to be thought therof. 18. Last of all, he ioyneth the conclusi­on. 19.

1 Such sound saluation is set before vs in Christe, Act. 4.12. Mat. 12.1. that what so euer is ne­cessary for vs to searche the same, wée may finde it plentifully in him. Barnard sayeth, that the name of Iesus, is not only light, but also meate, yea and oyle also without which all the meate of the [Page] soule is drye, and also salt, without the seasoning whereof, all that is set before vs is vnsauorie: Finally, it is the ho­ny in the mouth, melodie in the eare, ioyfulnes in the heart, and also medi­cine and what so euer is spoken in dis­putation is vnsauorie, but where his name soundeth.

2 Therefore by the way it is here to be séene in what sense it is to be taken, that God was our enemy, till he was reconciled to vs by Christe, Rom. 5.10 Gal 3.10 Col. 1.21 when not­withstanding his mercy doth both pre­uent, and also he did not delaye to giue Christ willingly, which ought to be rec­koned manifest signes of loue: such ma­ner of speeches are applyed to our capa­citie, that we may the better vnderstād how miserable and wretched our estate is without Christ.

3 Yet is that not falsly sayde: But God by meanes of his office & nature of iust righteousnesse, findeth in vs that which he may worthily hate till y ^e guil­tines be abolished through Christ, how so euer of his goodnes he loueth that in the meane tyme which is his owne. [...]. Ioh. 4.29

[Page 88]4 This he confirmeth by the Scrip­tures & by Augustine, which are these. Ioh. 4.16 Rom. 5.10 Aug. Trat. [...] Ioh. 1.10 The loue of God is incomprehensible, and vnchaungeable: for he began not to loue vs, since the tyme that we were re­conciled to him by y ^e blood of his sonne: but before the making of the world hée loued vs, euen before that we were any thing at all, that we might also be his children, with his only begotten sonne, therefore where as wée are reconciled by the death of Christ, it is not so to be taken, as though the sonne did therfore reconcile vs vnto him, that hée might nowe begin to loue vs, whom he hated before: for we are reconciled to him that already loued vs, to whome we were e­nimies by reason of sinne. And whether this be true or no which I doe saye, Rom. 5. [...] let the Apostle beare witnesse, He doeth commēd, sayth he, his loue towards vs, bicause whē we wer yet sinners, Christ died for vs, he therfore had a loue to vs, euen thē whē we were enimies to him, & wrought wickednes. Therefore after a maruellous & diuine manner hée lo­ued vs, euen then when he hated vs: for he hated vs, in that we were such [Page] as he had not made, & because our wic­kednes had on euery side wasted away his worke, hée knewe howe in euery one of vs, both to hate that which wée our selues had made, and to loue that which he had made.

Going into the seconde parte of the Chapter, first he entreateth of his death from the 5. to the 7. Secondly, of his descending into hell, from the 8. to the 12. Thirdly, of his resurrection. 13. Fourthly, of his ascention into heauen, and sitting at the right hande of his Fa­ther, from the 14. to the 16. Last of all, of his returne vnto iudgement, 17. and 18

Rom. 5.19. Gal. 4.4. Mat. 3.25. Rom. 4.25. Iob. 1.29. Rom. 3.24. 1. Cor. 5.21. Phi. 1.7. Ioh. 10.15. Esai. 53.7. Ioh. 18.4. Mat. 27.11. Hebr. 10.5. Psal. 40.9. Esai. 53.9.21. Mat. 15.18. Psal. 69.5. Ioh. 18.38.5 As concerning the death of Christ, hee proueth that the worke of our re­demption doth chiefly shine therin, how so euer he hath brought it to passe in the whole course of his life. In y ^e same death also his willing subiection hath the first degrée, which notwithstanding was not vtterly voide of all strife: as in the action he bringeth in two thinges to bée considered. First that he was condem­ned as a guiltie person, bearing our person. Secondly, that hée was neuer­thelesse [Page 89] acquited, by the mouth of the Iudge, that it might more manifestly appeare, that hée was punished not for his owne, but for our defalt.

6 This manner of death is not with­out a great mysterie, sith whē it is both a curse it selfe, and also the signe of a curse, it doeth manifestly shew, that we for whose cause he was accursed, are set frée from the curse of the lawe. Esai. 53.5.2 [...] 1. Cor 5.2 [...] Rom. 8.3 Esai. 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17 But hée so became accursed, that he was not o­uercome therof: but rather in so taking it, he brake & destroyed the whole force thereof, that our Fayth conceiueth an acquital in the condemnation of Christ, and blessing in his being accursed: be­cause in this his death we haue the sa­crifice for sins, the washing from filthe, by the sheading of his bloud.

7 He also deliuered vp him selfe in our stead, into the power of death, Heb. 2.9 Rom. 6.45 Col. 3.34. [...] that the same being subdued, double fruite might thereby come vnto vs, that is to say, that he might deliuer vs frō death, and kill our old man by interpartening of him selfe with vs.

8 The article of Christe descending [Page] into hell, was not altogether but by li­tle and litle vsed in the Churches, ney­ther yet is it vtterly to be refused, as many doe, or as other woulde haue it to bee confounded with the former Ar [...]cle.

9 They also are deceyued which in­te [...]prete that Christe did nothing but descende to the soules of the Fathers, which were shut in Lymbo, but Lim­bus is nothing else but a Fable. And those thrée places of Scripture doe no­thing make for them, Psal. 10.1 [...]. Zach. 9.11 which of the vn­skilfull are wont to be alledged for the establishment thereof. For the Prophet Dauid speaketh of their deliueraunce, that in far countryes are cast captiue in bondes. And Zachary compareth the Babylonical ouerthrow wherin y ^e peo­ple was oppressed, to a drye pit, or bot­tomlesse depthe, and therewithall tea­cheth, that the saluation of the whole Church is as it were a comming out of the déepe Helles. Most true it is that Christ shined to y ^e godly by the power of his holy spirite, that they might knowe that y ^e grace which they had only tasted [Page 90] of by hope, 1. Pet. 3.1 [...] was then deliuered to the worlde: on the other side that did more plainly appeare to the reprobate, that they were excluded from all saluation.

10 11 The true and naturall mea­ning is, Esai. 35.5 Act. 2.24 Hebr. 5.7 Psal. 22.2 Mat. 27.4 [...] that in stéede of the wicked doo­ers, it behoued him to wrastle as it wer hande to hand with the armyes of hell, and the horrour of death, and féeling the rigor of Gods vengeaunce, and all the signes of God when he is angry and pu­nisheth, to suffer in his soule the sharpe torment of a damned & forsaken man, which God layeth in his anger vppon the wicked: this one thing only excep­ted, that he could not be held bounde of those sorrowes. This he confirmeth by the testimonies of the Scripture and auncient Fathers.

12 This exposition hée defendeth a­gainst them, Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 Iob. 12.7. which maliciously cry out that by this meanes not only vnordinat & troubled affections, but also desperati­on it self is ascribed to the sonne of God, shewing that Christ was so tempted in all pointes like vnto vs, that yet he suf­fered not these thinges by violence, [Page] or compelled, neyther did hée at any tyme sinne, neyther fell into any vn­temperancie.

13 Comming to the resurrection, hée proueth that it is vnperfect whatsoeuer we haue of his death, vnlesse the doc­trine of his resurrection be had in mind, although sometyme our saluation bée only ascribed to his death, and so of the contrarie. 1. Cor. 15.17. Rom. 8.34. Rom. 6.4. Col. 3.5. Col. 3.2. Therefore so often as men­tion is made of his death only, there is also comprehended that which pro­perly belongeth to his resurrection: and y ^e like figure of comprehensiō is there in the worde Resurrection, as ofte as it is vsed seuerally without speaking of his death. Finally, there ariseth a triple commoditie thereof, that both hée hath gotten vs righteousnesse before GOD, and are euen now by his life renued vn­to newnesse of lyfe, and also that it is an earnest to vs of the resurrection to come.

Ephe. 4.10 Ioh. 7.37. Ioh. 16.7. Mat. 28.20 Act. 13.1914 As concerning his ascention into heauen: thereby he beginneth at length his kingdome: Séeing also, after hée was ascended into heauen, when hee [Page 91] [...] [Page] [...] [Page 91] had forsaken the earth, Mar. 16.1 [...] Hebr. 1.1. hée powred a more greater aboundance of his spirit, and aduaunced his power more grea­ter, both in helping his, & also in ouer­throwing his enemies, yet so is he now absent according to the presence of his bodie, that hée is euery where present according to his Maiestie, & with more present power doeth gouerne, heauen, and earth.

15 Herevpon it foloweth, Ephe. 1.2 [...] Phi. 2.9 1. Cor. 15.2 [...] Eph. 4.15 Act. 2 39 Heb. 1.7 Act. 7.50 that which is presently added, that he sitteth at the right hande of his Father, spoken by way of similitude, taken of Princes, whereby his blessednesse is signified: but much more those offices to rule and gouerne are committed vnto him, that both heauenly and earthly creatures may with admiration looke vppon his Maiestie, be gouerned with his hande, beholde his countenaunce, and be sub­iect to his power, and it forceth not that Steuen sawe him standing, because we speake not here of the gesture of his bodie, but of the maiestie of his domini­on: so that to sit, is nothing els but to be chiefe Iudge in the heauenly iudge­ment [Page] seate.

Eph. 2. [...] Hebr. 7.25 Rom. 8.34 Ephe. 4.616 Hereof Fayth gathereth a triple commoditie. First the Lorde by his as­cending into heauen, hath opened the entrye of the heauenly kingdom, which was shutte vp by Adam. Moreo­uer, that hée sitteth with his Father as a Patrone, Intercessour, and con­tinuall Aduocate, &c. Finally, that his power beyng powred from thence vn­to vs, hée worketh many thinges excel­lently in vs.

Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.117 As concernyng the returne of Christ to iudge the quick and the dead, First hée briefly expoundeth the doc­trine it selfe. Secondly, hée sheweth in what sense they are called quicke, which shall bée found alyue at that day: because some of the olde Fathers haue doubted in the exposition of the same worde.

18 What a singular cōfort thereof a­riseth to vs, Rom. 5.33 Ioh. 5.22 when we heare that iudge­ment is in his power which will be our gentle Prince, head and Patrone. And what is to be thought of this Apostles Créede.

[Page 92]19 Of these things which are before spoken, Act. 4.1 [...] Hebr. 12.17 Gal. 3.1 [...] it is manifest that the whole summe of our saluation, and also euery parte are comprehended in Christ. And therefore we must so much the more héedily beware that we drawe not a­way from him any parte thereof, be it neuer so litle. And the same is to bende from the right way, if we bende any part of our thought any way, although we chiefly respect him.

Cap. 17. That it is truely and properly sayd, that Christ hath deserued Gods fauour and saluation for vs.

CHrist is not only the instrument or minister of saluation, Act. 3.10 but also the Authour and Prince, neyther is Gods grace obscured by so saying, because the merite of Christe is not sette a­gaynst the mercy of GOD, but han­geth thereon, that both maye well stand together, for those thinges which are orderly set one vnder an other can [Page] not disagrée.

Aug. li. 1. de pra­ [...]st. Sanct.The most cleare light of predestina­tion and grace, is our Sauiour him self, the man Christ Iesus, which hath ob­teyned so to be, by the nature of man which is in him, without any deser­uing of workes, or of Fayth going be­fore, hée that made of the séede of Dauid a man righteous, that neuer shoulde be vnrighteous without any deseruing of his will going before, Aug. de bon [...] perseuerent. Cap. vlt. euen the same doeth of vnrighteous, make them righ­teous, that are the members of y ^e head.

2 These two (that is to say, the grace of God and the merite of Christe) may well stande together, Ioh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21 as is proued by diuers places of Scripture, which knit them together, and so truely that they graunt that Christe doeth giue some­what of his owne: because this praise is giuen him seuerally from his Fa­ther, that it is his grace, and procéedeth from him.

3 As concerning the beginning of the cause, [...]m. 5.11.19 hée proueth by certayne witnes­ses of Scripture, that Christe by his obedience hath deserued fauour for vs [Page 93] with his father.

4 The better that this same thing may appeare, 1. Iohn. 15. Luke. 22.20. Ioh. 1.29 Heb. 9.22 Gal. 3.13 Esay. 53.57 1. Pet. 2.2 [...] he sheweth that it happe­neth to vs by the death of Christ, or the sheding of his blood.

5 And so truely, that he hath not ob­teined it fréely, but hath paid a price to deliuer vs frō the giltinesse death. Ro. 3.24. 1. Pe. 1.18. 1. Cor. 6.20. Col. 1.14 Col. 5.2.14. Gal. 2.21. Leui. 18.5. Act. 13 38. Gal. 4.4. Rom 4.5. Ioh. 6.55. Eph. 3.2. Ro. 4.25. Ioh. 6.57. Phi. 1.29.

6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no: Rom. 8.3 [...] Esay. 9.6 Iohn. 17.19 Phi. 2.9 Luke. 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe: neither doe the Scriptures teach that hee was geuen for him selfe, but for vs.

Chapter 1. That those thinges which are spoken of Christ, doe profite vs by secrete working of the holy Ghost.

HOwsoeuer the father bestoweth those gifts which wée haue spo­ken of, vpon his only sonne, hée hath not doone it for his pri­uate commoditie, but to enrich vs which were without thē, and néeded them, Ephe. 4.11 Rom. 8.29. Gal. 3.16. 1. Iohn 5. [...] 1. Pet. 12. yet they do not apper­teine vnto vs, tyll wée growe together with him in one: Which albeit wee ob­teine by faith, yet when we sée y ^t al men do not indifferently imbrace the enter­partening of Christ which is offered by the Gospel, we must climbe somewhat higher, and confesse also that it is brought to passe by the secrete and spe­ciall working of the holy Ghost, that wée inioy Christ Iesus and all his good thinges.

2 Herevpon also it commeth to passe that Christ came furnished with the [Page] holy spirite after a certaine peculiar manner, [...]oel. 2.28 Rom. 8.9.11 Iohn. 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nou­rishe vs with his generall power: but much more to seuer vs from the world to forme in vs an heauenly life: and ga­ther vs together into the hope of eter­nall inheritance, this also he doeth not in that he is the eternall worde: but also according to the person of a Medi­ator.

Gal. 4.6 2. Cor. 1.21 Rom. 8.10. Iohn. 7.17 Eze. 36.25 1. Iohn. 2.20 Luke. 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.303 That the same power of the holy ghost is in vs either y ^e titles wherwith he is maruellously set out do manyfest­ly proue, as in that he is called the spi­rite of adoption, the pledge and seale of our inheritance, the water, oile & oint­ment, fire, spring, and hand of God. All which doe manifestly teach that we are his members by grace, and power of the holy ghost, and for that cause only he bringeth to passe that he should con­taine vs vnder him, and we againe pos­sesse him.

Iohn. 1.23 Ephe. 1.13 2. The. 1.3 Iohn. 14.17 [...]ke. 3.16.4 But comming to entreate of faith by this meanes hée maketh himselfe way. Faith is y ^e principall worke of the holy Ghost: to it for the most part are [Page 96] referred all those things that wée com­monly find spoken to expresse his force and working. This he prooueth many wayes, before hee intreat of the next Chapter of faith.

Cap. 2. Of faith wherein is both set the defini­tion of it, and the properties that it hath.

THis Chapter hath thrée principall partes, for first he briefly toucheth certaine thinges: whiche otherwise woulde let the entreatie of faith, from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith, cap. 1. Moreouer of faith, wrapped and hidden, by occasion wherof he sheweth the difinition of faith, from the 2. to the 7. Thirdly of an vnformed faith, or of the reprobates, frō the 8. to the 12. Last of all, of the diuerse signification of the word 13. Moreouer that it may appeare to all men, what that faith is which is entreated of, he sheweth particularly the definition which hee shewed before frō the 14. to the 40. Last of all by the apostles authoritie, he briefly cōfirmeth [Page] his owne definition: and by that occa­sion hée sheweth against the schoolemen what relation faith, hope, and charitie haue betwéene them selues, frō the .41. to the 43.

1. Tim. 6.16 Iohn. 8.12 Luke. 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2.2 [...]1 First as touching the obiect of faith, the schoolemen haue barely made. God the obiect of faith, leauing Christ, when the scripture teacheth, y ^t the inuisible fa­ther is no otherwise to be sought for thā in Christ, as in his owne proper image.

2 Moreouer as touching their fained deuise of an hidden faith, that is, obedi­ently to submit our selues to y ^e Church, and to bée ready to imbrace for true, what soeuer the Church appointeth, committing to it the office of searching and knowing: but these sa [...]e is no faith, but that which consisteth not in igno­rance but in knowledge, and that not only of God, but also of the wil of God. For when Paule saith, That with the heart wée beléeue to righteousnesse, and with the mouth, confession is made to saluation; hee sheweth that it is not e­nough if a man vnexpressedly beléeue that which he vnderstandeth not, Rom. 10.10 nor [Page 97] séeketh to learne, but he requireth an expressed acknowledging of Gods good­nesse, in which consisteth our righteous­nesse.

3 Howsoeuer many thinges (such is the ignorance wherein we are compas­sed) are wrapped and hidden from vs in this mortall life: yet is it most absurd, vnder this colour to intitle ignorance tempered with humilitie, by the name of faith, which truely lyeth in y ^e know­ledge of God & Christ, Iohn. 17 [...]. not in reuerence of the Church.

4 Our faith is also wrapped and hid­den so long as we wāder in this world, not onely because many things are yet hidden from vs: but also because wée are compassed about with many mists of errours, for the highest wisedome of the most perfect is this, to profite more and procéede on further, with gentle willingnesse to learne: Ephe. 3.1 [...] therefore Paule exhorteth the faithful, if vpon any thing they differ one from another, to abide for reuelation.

5 Faith also may be called wrapped and intangled, which notwithstan­ding [Page] is properly nothing else, but a pre­paration of faith, whereof hée bringeth two examples: Moreouer hee conclu­deth that such willingnesse to learne, Iohn. 4.46.47 2. Tim. 3.7 with a desire to procéede further, diffe­reth farre from the grosse ignorance of the Papists.

Ephe. 4.20 Rom. 10.4 Esay. 55.33 Iohn. 10.13 Psalm. 150.8 Phi. 2.176 Such is the relation of the word to faith, that the worde is the fountaine & piller of faith, and as it were the glasse, wherein we may beholde God: to con­clude without the knowledge of the worde, there can be no faith.

7 Neither yet at euery word of God is faith boulstered vp (although in all things it subscribe to the truth of God) neither doeth it so much respect his will only whatsoeuer, Psalm. 40.11 as his kindnesse or mercy: yet the same which is offered with his worde, and ioyned with his wil and trueth, doeth easily exclude all doubt. Faith therefore is a stedfast and an assured knowledge of Gods kinde­nesse towardes vs, which being groun­ded vpon the trueth of the frée promise, in Christ is both reuealed to our minds & sealed in our hearts by y ^e holy ghost.

[Page 98]8 Now as touching their deformed faith, that is to say, Rom. 10.10 Rom. 1.5 Iohn. 3.25 such assent wherby euery despiser of GOD, receiueth that which is vttered out of the scripture, although there be no accesse made of a godly affection to the same assent, vain is their false inuention, séeing one and the selfe same spirite maketh euery one to rest in the certentie of faith: and doeth also furnishe them all with his sanctification, so that faith can by no meanes be seuered from a godly affe­ction.

9 Hée shaketh the place of Paule out of their handes, 1. Cor. 13.2 This worde Faith, is taken for power of doing miracles which euery vngodly man alu­siuely hath: for the gift of pro­phesies and tonges, & other gifts, of graces, are aswell with the wicked as with the godly. wherewith they are wont to defende their ignorance: more­ouer hee pointeth as it were with the finger, what it is that driueth them in­to errour, that is, that when the worde of faith hath diuerse significations, they not considering the diuersitie of the thing signified, dispute as though it were taken for one thing in all places alike, they also for teaching sake, doe willingly graunt that there are diuers sortes of faith, besides that onely faith of the godly: There may vndoubtedly [Page] be two sorts of men to whom the testi­monie of faith abusiuely is attributed: the one of them which acknowled­geth nothing else than Christian reli­gion: the other of them which come to this point also, that they are touched with great reuerence thereof.

10 Such perswasion of the faith of the wicked, is rather a shadowe or an image, then faith it selfe: séeing it dif­fereth so farre from the sounde trueth of faith. Acts. 15.18 Howsoeuer therfore such per­swasiō doth not onelie deceaue others, but also them selues some times, yet these last haue the same common with the Diuels, and the first inferiour. Si­mon Magus being ouercome with the maiestie of the Gospell, had a certaine faith, such as it was, and so acknowled­ged Christ to be the authour of life and saluation, that he willingly professed himselfe to bee one of his: [...]uk. 8.7.13 after which manner it is said in Luke, that they be­léeue for a time, in whom the séed of the worde is choked vp before it bring forth fruite, or before it take any roote at all, that by & by withereth away, perisheth, [Page 99] and though it séeme to haue taken roote, yet those are not liuely rootes: the heart of man hath so many secrete corners of vanitie, is full of so many hidyng holes of lying, is couered with so guilefull hypocrisie, that it often de­ceiueth it selfe: Iac. 2.1 [...] but let them that glory in such shadowes of faith, vnderstande that therein they are no better then the Diuell.

11 Neither ought it to séeme hard, if such faith be attributed to y ^e reprobate séeing experience teacheth, that the re­probate are sometimes moued with the same féeling that the elect are. So that in their own iudgement they differ no­thing from the elect, whē notwithstan­ding he differeth much from the peculi­ar testimonie which the spirite geueth to the elect: for their féeling is fraile, and vanishing away, but the féeling of the elect is not so.

Where Paule affirmeth that faith is the fruit of election, 2. The. 1.4 it is therby ment that none doe receiue the light of faith, nor doe truely féele the effectuall wor­king of the Gospel, but they y ^e are fore­ordeined [Page] to saluation, and although the reprobate haue a feeling, yet that fée­ling is not the true effectuall working of the Gospell. Heb. 6.1 The Apostle ascribeth to them that tast of the heauenly giftes y ^t Christ ascribeth to them a faith for a time: not that they soundly perceiue the spirituall force of grace, & assured light of faith, that they may with the e­lect with ful mouth crye out, Rom. 8.15 Abba, Fa­ther: but because the Lorde the more to condemne, and make them vnexcu­sable, conueieth him selfe into their mindes, so farre foorth as his goodnesse may be tasted without the spirite of a­doption.

12 The reprobate are but for a time, because they abide not in the will and trueth of GOD, but in a va­nishing féeling, and are not throughly soked, but onely lightly washed ouer with the knowledge of the Gospel, they are with no other faith or light sprink­led, than with y ^e which may perish: but the elect, are neuer depriued of their faith, although it bée little and weake. [Page 100] The reprobate also are sometimes so touched with the féeling of Gods grace, that they haue raised vp a certaine de­sire of mutuall loue (suche as was in Saul, who had in him a godly affecti­on, to loue God, by whō he knewe him­selfe to bée fatherly handeled, and there­fore was delighted with a certaine swéetnesse of his goodnesse) yet they doe not soundly loue as children, but are led with a certaine affection like hired seruants: but so that they doe not coun­terfeite a faith, which yet lacke true faith, while being carried away with a sodaine violent motion of zele, Iohn. 8.3 Tit. 1.1 Matth. 15. [...]3 and possessed with sluggishnesse, deceaue themselues with false opinions. But there are other some which are not a­shamed to mocke both God and men, while falsly they imagine y ^t they haue faith, Iam. 2 1. Tim. 15.19 from which they knowe them­selues to bée very farre of.

13 Nowe as touching the significa­tion of the word, 1. Tit. 3.9 Col. 2.3 the same is diuers and and many wayes, for sometime vnder the name of Faith, is intituled the [Page] sounde doctrine of godlinesse, sometime that particular doctrine which is re­streined to some particular obiect, Matth. 9.2 1. Cor. 13.10 some­times the gift of miracles, sometimes the ministerie or doctrine, whereby we are instructed in the faith.

Nowe comming to the definition and expounding euery part thereof, hée chooseth aside to him selfe sixe principall members to bée expounded: to the first whereof hee assigneth sections 14. to y ^e second, from the 15. to the 17. to the third 28. to y ^e 4. frō the 29. to the 32. to the fift 32. to the last, from the 33. to the 40.

14 As touching the first, he sheweth what is the knowledge which he requireth in his definition: Ephe. 3.18 Col. 1.28 1. Ioh 3.3 2. Cor. 5.6 vndoubtedly not such as is wont to be in mans vnder­standing, but in all points infinite, and farre higher than all other vnderstan­ding: and that rather by Gods persuasi­on, than by naturall demonstration.

15 It is called Sure and stedfast, to expresse thereby a more sound constan­cy of persuasion, & that by this meanes, a doubting & rouling opinion, on y ^e one [Page 101] side may be excluded: on the other side a doubtfull and an entangled concepti­on: for we by nature are very ready to distrust & misbelief, so y ^t the thing which we al confesse with mouth (that God is faythfull) no man can persuade himself thereof, without great strife, specially séeing in euery one there is doubt of thē ­selues. Psal. 19.31. Pro. 30.5. Ephe. 3.12 Psal. 119. through out.

16 The chiefe staye whereon Fayth hāgeth, is turned to this, that we should not thinke that the promises of mercy which the Lorde offereth to be true be­side vs, and not at all in our selues, Rom. 5. [...] Hebr. 3.1 [...] Rom. 8.38 Ephe. 1.1 [...] but rather that inwardly imbrasing them we make them our owne, neyther is there any truely faythfull, but they that come to that confidence.

7 He wipeth away an obiection, that the faythfull doe finde by experience a farre other thing, that they are not only tempted with vnquietnes, but also are sometymes shaken with most gréeuous terrors: but he teacheth no such securi­tie, as is assayled with no carefulnesse, but rather he confesseth that the fayth­full [Page] haue a perpetuall strife with their owne distrustfulnesse: Psal. 42.6 Psal. 31.21 Psal. 116.7 Esai. 7.3 yet so that they faynte not or turne their backes, but they alwayes folow their strife, and at length goe away conquerors, as may be seene in Dauid, who alwayes was not of quiet minde: and also by comparing of Dauid with Achas.

18 This contention wherof he spea­keth, ariseth of the contrarietie of the fleshe and the Spirite, yet so it shaketh vs, that although we be stroken, we are yet neuer driuen from our place.

19 He sheweth by two similitudes, that although our faith be not very per­fect, yet it is vndoubtful and certain. As a man that is in prisō shut vp, The last simili­tude. hath the beames of the Sun shining in, sidelong at a narow window, or as it were, but half glimering, wanteth indéede the frée beholding of the sun, yet seeth with his eyes an vndoubted brightnesse thereof, and receiueth the vse of it: so we being bounde with the fetter of an earthly bo­die, how so euer we be on eache side sha­dowed with much darknes, yet we are sufficiently enlightened vnto perfect as­surāce by the light of God, extēding his [Page 102] beames of light vpon vs, though it bée but litle, to shew foorth his mercy.

20 And both may stand very well. 1. Cor. 13.9

21 The faythfull so oft as they are stroken with feare, doe so labour by Gods word, Mat. 8.25 Iob. 11.1 and betake themselues a­gaine into Gods bosome, that they flye not from God, when he punisheth, but trust in him. Neither doeth vnbeliefe raigne in the harts of the godly, but out­wardly assaileth them, neither doth shée deadly wound them with her weapōs, but only trouble them, or so hurteth thē that yet the wound is curable. Ephe. 6.1 [...] For faith serueth vs for a shield: that being holden vp against weapons, doeth so receiue the force of them, that it either vtterly driueth thē backe, or at least so breaketh their violence, that they can not pearse vs to daunger of life. Therefore when fayth is shaken, it is lyke as if a strong souldiour w ^c the violent stroke of a dart be compelled to remoue his foote & giue ground a litle: and when fayth it self is wounded, it is like as if his buckler by some stroke be in some part broken, but yet so that it is not striken through. for alwayes y ^e godly mind wil attain to [Page] ryse thus high: Psal. 23.4. 1. Ioh. 5.4 If I walke in the mid­dest of the shadow of death: I will not feare any euill, because thou art with mée.

Augustine sayth, howe great Engins so euer the Deuill rayseth vp agaynst vs, so long as he possesseth not the place of the heart, where Fayth dwelleth, hée is cast out of the doores.

22 The other kinde of feare, which the faythfull learne by the examples of Gods vengeaunce shewed agaynst the wicked, doeth nothing diminish the safetie of their Fayth, but doeth more confirme the same. And they set such ex­amples before their eyes, not to beate downe their consciences with terrour, that they rest not vpon the assurednesse of Gods mercy, but diligently to holde down, the rash presumption, which out of the remnantes of the fleshe créepeth sometimes euen into the holy ones, that with vayne confidence it waxe not out­ragiously wanton. When the Apostle in setting foorth the scourges wherwith the Lorde in olde tyme, had punished the people of Israell, putteth the Co­rinthians [Page 103] in feare that they entangle not them selues with lyke euils, 1. Cor. 10.11 hée doeth not thereby abate their affiance, but only shaketh away the dulnesse of the flesh, by which Faith is wont more to be oppressed then strengthened. And when he taketh occasion of the Iewes fall, to exhort him that standeth, to take héede that he fall not, Rom. 11. [...] he doeth not ther­fore byd vs wauer, as though we were not therby assured of our stedfastnesse, but only he taketh away arrogant pre­sumption, & rashe trusting too much in our own strength, y ^t after the thrusting out of the Iewes, the Gentiles being re­ceiued into their place, shoulde not too much outragiously triumph against thē Albeit he speaketh not only to the faith­ful, but also in y ^e same saying comprehē ­deth the hypocrites that gloried only in the outward shewe.

23 Neither doth this hinder, Phi. 2.12 Psal 5.7 Pro. 2 [...].14 that we are commanded with feare & trembling to worke our saluation when he requi­reth nothing els of vs, but that we shuld accustom vs, with much abasing of our selues, reuerently to looke vpon y ^e migh­tinesse of God. And there is no cause to [Page] the contrary, but that the faythful may at one tyme both be in feare, [...]. 3. [...] & also en­ioy most assured comfort, in respect that sometime they turn their eyes to behold their own vanitie, and sometymes they cast that thought of their minde vppon the trueth of God, as also on the con­trary, vnsensiblenesse and carefulnesse hath place in the reprobate.

24 Yet doe we not so make roume to them, which howe soeuer they graunt, that so oft as we looke vnto Christ, wée finde in him full matter to hope wel, yet would they haue vs wauer and stagger in beholding our own vnworthines: for they so place conscience betwéene hope and feare, that it altereth from the one to the other, by enterchaungeable times and courses, Fayth therevppon giuing place to desperation: but it is sure that Christ w ^t his worthinesse hath brought to passe, that our vnworthines should neuer come in the sight of God: Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt, that at any tyme it shoulde holde any gouernment in the mindes of the faythfull.

[Page 104]25 This hée confirmeth by the testi­mony of Bernard, who saith, that in stu­diyng the benifit of God, vpō the soule, he findeth two thinges, as it were con­trary. If I behold sayth he, the soule it selfe, as it is in it selfe, and of it selfe, I can say nothing more truely of it, than that it is vtterly brought to naught: it is loaden with sin, couered with darke­nes, entangled w ^c deceitful entisemēts, itching with lusts, subiect to passiōs, fil­led with illusions, alway enclined to e­uil, bent to all kind of vices, finally full of shame and confusion. Esai. 64. [...] Now if all the very righteousnesse of it béeing looked vppon, by the light of the trueth, bée found like a cloth stayned with floures, thē what shall the vnrighteousnes ther­of be accompted: If the light y ^t is in vs, Mat. 6. [...]3 be darknes, how great shal y ^e very dark­nes be? What then? man is mad vnto vanitie, is brought to naught and is no­thing: But howe is he nothing whome God doth magnifie? Barn. in H [...]nai. 5. of the dedicati­on of the Tem­ple. how is he nothing towards whom Gods heart is set? bre­thren let vs take heart againe. Though wée bée nothing in our owne hearts, [Page] peraduenture there may somewhat of vs lye hidden in the hart of God. O Fa­ther of mercyes, O Father of the mise­rable, howe doest thou set thy heart to­ward vs? for thy hart is where thy trea­sure is: But howe are we thy treasure that are nothing? All nations are so before thée, as if they were not, they shall be reputed as nothing. Euen be­fore thée, not within thée: so in y ^e iudge­ment of thy trueth, but not in the affec­tion of thy pittie. Thou callest those thinges that are not, as though they were. Therefore both they are not, be­cause thou callest those things that are not, and also they are, because thou cal­lest them: for though they are not in re­spect of themselues, yet with thée they are according as Paule sayth, Rom. 9.12 not of the workes of righteousnesse, but of him that calleth.

Pro. [...].7 Psal. 100.1 [...] Pro. 10.5.14 Mal. 1.726 This feare also procéedeth from a double vnderstanding, that is to say, to honor or reuerence God as a father, to feare him as a Lord, how so euer hée putteth a difference betwéene them, yet he confoundeth both together.

[Page 105]27 That which Iohn sayth, y ^e feare is not in charitie, 1. Ioh. 4.8 &c. maketh nothing a­gainst this: for he speaketh not of wil­ling or childlike feare, but of constray­ned and seruile feare: for the wicked feare not Gods displeasure, Eph. 5.6 Col. 3.6 but his pu­nishment and wrath, and that truly as though it did hange euery houre ouer their neckes: but the faythfull, feare not so much punishment as displeasure, neyther doe they that truely, as though some punishment did hange ouer them, but they beware, least they procure it.

28 After he hath made perfect the se­cond member of the definition, he com­meth to the third, that is to say, to that which he sayde, had respect vnto Fayth (Gods good will) in which word he en­terpreteth is assigned whatsoeuer be­longeth to perfect felicitie: Es. 80.4 Esai. 2. [...] Séeing the Scriptures doe determine in this one, the saluation, because God banishing away all enmities, hath receiued vs in­to his fauour. The grace of God then is the spring of all good thinges, as wel belongyng to this lyfe, as to the lyfe to [Page] come: and those thinges are brought to passe in this lyfe, Psal. 63.4 Rom. 8.35 that not only prospe­ritie, but also aduersitie are blessed, be­cause they are turned to helpes of our saluation.

29 The fourth member hée hath made the frée promise of God, shewe­ing that it is the foundation of Fayth: whereof hée rendereth a reason, for be­cause Fayth although in all poyntes it embrace the worde of God, yet pro­perly it beginneth at a promise, there­in continueth, Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth: and in that sense is not the law but the Gospell called of the Apostle the word of Fayth.

30 Neyther yet is Fayth in this re­straint diuided, and one only peace ta­ken holde off, (as some maliciously al­ledge) séeing it is graunted that Fayth hath respect to all the partes of Gods worde, Hebr. 11.7 neyther is it our meaning to shewe any other then these two: that Fayth neuer stedfastly standeth, vntill it come to the frée promise: and that wée are no otherwyse reconciled to [Page 106] God by it, Rom. 10.8 but because it coupleth vs to Christ, fréely offering saluation.

31 Herevppon may be gathered, Psal. 9.11. Psal. 109.43 Rom. 4.21 2. Tim. 1.18 Psal. 43.1 that Fayth doeth no lesse neede the worde, then the fruite doeth neede the lyuely roote of the trée: & yet in the meane time the power of God is not excluded: but the beholding thereof, in this cause ne­cessary: but no idle but an effectuall power must be conceiued. Last of all, we must take héede that wée passe not beyonde the limites of Gods word, that the zeale of Fayth doeth enforce vs be­yonde our bondes into some vice, as Sara, Rabecca, and Isaac, I see not why Iacob should not be recko­ned among those of whome looke lib. 2. Cap. 10. sec. 14. whose fall and weakenesse did darken Fayth, but not put it cleane out, yet wée in the meane space are admonished not to despaire, although it bée neuer so little from the worde.

32 The fifte member is, that hée concludeth all the promises in Christ: which he proueth by this means: Ther is no promise which commeth not of loue, but there is no loue but in Christe, therefore there is no promise [Page] but in him: Mat. 3.17. Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth a­gainst two obiections, the first neither maketh it any matter, &c. the last ney­ther doeth it any more, &c. The minor, first, hée confirmeth by testimonyes of scriptures: moreouer also hée maketh defence against certaine examples that may be obiected. First Naamā the Si­rian, when he required of the Prophete the māner how to worship God aright, it is not like y ^t he was instructed concer­ning the Mediator: yet his godlines is praysed. But it may be answered, that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of y ^e principall point: therefore although they had a darke knowledge, yet it is lyke that they had some knowledge, because they did vse them selues in the sacrifices of the lawe, which must haue bin deserued by the end of them, that is Christ, from the false sacrifices of the Gentiles: & where­as Namans sacrifices were allowed by the Prophet, Act. 8.13 it could not haue ben done but by Faith. And so y ^e Eunuke to whō Philip was caried, if he had had no faith, [Page 107] he would not haue takē the trauell and expenses of so long a iourney, to wor­ship an vnknowne God, and although when Philip examined him, he bewray­ed his ignorance of a Mediator, and his Faith was partly vnexpressed, not only concerning Christs person, but also cō ­cerning his power, and the office com­mitted to him of the father, yet it is cer­taine that they were instructed of such principles as gaue them some taste of Christ, although but small. Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion, spend so much time without being acquainted with the first groundes of true doctrine.

33 The sixt and last member is, that Faith is no otherwayes reuealed in our mindes, nor sealed in our harts, 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost: but séeing this member is in two parts, he sheweth both in this place, that is, that Fayth is both waies the singular gift of God, and that mās minde is purged or cleansed to taste the trueth of God, and that the mind is sta­blished therein. The holy Ghost also is not only a beginner of Fayth, but also [Page] doeth by all and singular degrees en­crease it, till that it bring vs vnto the kingdome of heauen.

34 First he proueth the former mem­ber both by reasons and testimonies: 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth y ^e same with cer­tayne examples and a similitude, shew­ing that mans vnderstanding receiuing brightnesse by the light of y ^e holy Ghost, doeth neuer til then truely begin to tast of those things that belong to the king­dome of God, being before altogether vnsauory & without iudgement of tast, to take assay of them: therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome, Lu. 24.1 [...] yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures. When the Apostles were so taught by his godly mouth, yet the Spirit of trueth must be sent vnto thē to powre into their minds y ^e same doctrine which they haue hearde w ^t their eares. Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached, but to no profite among blinde men, but we are [Page 108] all in this behalf blind by nature, ther­fore it can not pearce into our mynde but by the inwarde Maister the holy Ghost, making by his enlightening, an entry into it.

35 Wherefore the Spirite of Fayth is called Fayth it selfe, 2. Cor 4.1 [...]. 2. Thes. 1.11 it is the worke and good pleasure of God, & the patterne of the holy Ghost. God also the more to shewe his liberalitie in so excellent a gift, doeth not repute all men worthie thereof, without difference, but by sin­gular priuiledge doeth imparte it on whome he will. Augustine cryeth out, that it would please the Sauior to teach him, and that the very beléeuing it self is of gift and not of deseruing. No man sayeth he, commeth to me, vnlesse my Father drawe him, and to whom it is giuen of my Father. It is maruellous that two doe heare, the one despiseth, the other ascendeth vp. Let him that despi­seth, impute it to him selfe: let him that ascendeth, not arrogantly assigne it to him selfe.

36 Takyng in hande the last mem­ber, [Page] he draweth his confirmation from the former, as it were from the lesse to the more, that is to say, that y ^e distrust­fulnes of the heart, is greater then the blindnesse of the wit, and it is far more harder to haue the mind furnished with assurednes, then the wit to be instructed with thinking. Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale, earnest, and spi­rit of promise.

37 Yet the Spirit doth not so cōfirm the mindes of the faithful, Psal. 46.3 Psal. 3.5 Esai. 30. Psal. 37.7 Hebr. 10.36 but, as before is declared, sometyme they are tossed, and yet stand they sure.

38 Hereby we may iudge how perni­cious & pestilent is that doctrine of the scholemen, that can no otherwise deter­mine of the grace of God toward vs, thē by morall cōiecture: for nothing is more contrary to Fayth, then eyther coniec­ture, or any thing near vnto doubting. And doe very ill wrythe to this pur­pose, Ecle. 9.2 this testimony of y ^e Preacher: No man knoweth whether he be worthy of hatred or loue: that is to say, if any man wil iudge by the present state of things whom God hateth, or whō God loueth, [Page 109] he laboureth in vaine, and troubleth him selfe, to no profite for his paines, sith all things happen a like to the righ­teous, & to the wicked; to him that of­fereth Sacrifices, and to him that offe­reth none. A little before it is written, that the soule of man differeth not frō the soule of a beast, as may be gathered, Eccle. 3. [...] because it séemeth to die in like maner, Shal wée therefore gather that the im­mortalitie of the soule standeth vpon coniecture, shall wée gather that there is no certentie of Gods grace, because we can conceaue none by the behol­ding of present things.

39 That which they obiect, 1. Cor. 2.12 that it is rashe presumption, to professe an vn­doubted knowledge of Gods good will, or that we are indued with the spirite of Christ: and therefore for modestie and humilitie sake, Rom. 8.14 2. Cor. 13.5 Esay. 34.3 Iohn. 14.17 in assuring this cer­tentie they would haue vs more doubt­full, hée encountereth with most strong testimonies of the scripture, and decla­reth the same with an excellent Anti­thesis, of them and Paule.

40 Then he also wipeth away that [Page] which they obiect: that although to our present state of righteousnesse we may gather a iudgement of the grace of God, yet y ^e knowledge of perseuerance to the end abideth in suspēce, especially séeing the Apostle feareth vs, Rom. 8.38 with making mētion of our weakenesse & inconstan­cie, Saying, let him that standeth, be­ware that he fall not: but Paul mea­neth not such a feare, 1. Cor. 10.12 wherby we should be ouerthrowne, but whereby wée may learne to humble our selues vnder the mightie hand of GOD, 1. Pet. 5.6 as Peter ex­poundeth it.

41 Now after hee hath declared the definition, in this sort hée handeleth it, to shew that the same is not contrary, [...]eb. 11. [...] but doeth very well agrée with that which the Apostle deliuered: which while he openeth or expoundeth, hée sheweth also this, Rom. 8.24 2. Cor. 1.12 that faith is the most sure fundation of those thinges which are promised to vs of the Lord, (which doth well agrée with the former argu­mēt) moreouer also it is méere dotage, in which the schoolemen say, that chari­tie is before faith and hope.

[Page 110]42 Yet it cannot bée, but this liuely faith, Rom. 8.24 Heb. 2.3 hath with it the hope of eternall saluation as a sure companion, the help of hope is many wayes necessary to confirme faith, as is shewed by diuers formes of temptations.

43 For the coniunction and affinitie which faith and hope haue together, 2. Pet. 3.8 Phi. 1.20 Gal. 5.5. the Scriptures sometimes confounde the names of faith and hope. Peter Lom­bard hath vnsauourly laide a double foundation of the faith, that is to say, the grace of God, and merite of works, but let vs cast away the confidence of workes, be bolde to hope well, Matth. 9.27 for hée will not deceiue vs, that saide, Be it vn­to thee according to thy faith.

Cap. 3. That we are regenerate by faith, where­in is entreated of repentance.

ALthough the title séeme to promise some declaration of faith, yet hee entreateth onely of repentaunce, [Page] which alwaies accōpanieth true faith. And the chapter in my iudgement may aptly be deuided into fiue partes: for first hée sheweth certaine opinions of others about repentance, from the first to the fourth. Secondly hée sheweth what is to be determined thereof in his owne iudgement, from the fift to the nienth. Thirdly he assigneth the cause why he woulde the same shoulde bée ex­tended to the last end of life, which hée affirmeth in the declaration of his de­finition, frō the tenth to the fourtéenth: Fourthly, hee sheweth either to what purpose, or to what end the fruite of re­pentance tendeth, from the 15. to the 20. last of all, how it may profite vs, from the 21. to the 25.

As touching the first, there are thrée thinges which hée reckoneth in this place out of other mens iudgementes, whether shoulde be first, faith or repen­tance, on how many parts it standeth, and howe manyfolde it is. No man hath faith, which applieth not his whole indeuour, to the meditation of repen­tance: yet they are all deceiued, that [Page 111] thinke that repentance doeth rather go before faith, than flowe or spring foorth of it.

2 Howe vnforcible their reason is, Matth. 3.2 Acts. 20.21 Esa. 40.3 Psalm. 130.4 Oze. 6.2 which think so, that faith is not yet be­fore repentance in time: and from whence they take occasion to erre. The Anabaptists and Iesuites doe wickedly dote, which prescribe certaine daies of repentance, before they receiue their companions into the communion of grace. The cause of repentance, is fet from the grace and promise of saluation, if it had béene said, Because the kingdome of GOD is at hande, therefore repent.

3 They which haue taught, that re­pentance standeth on two partes: Mor­tification, and Viuification, the last part they haue wrongfully interpreted, while they call it comfort, which rather signifieth a desire to liue well, which groweth of regeneration, as if it were saide, that man dieth to himselfe, to be­gin to liue to God.

4 Some others haue made two sorts of repentance, the one of the lawe, the [Page] other of the Gospell, where also are set examples of both. The repentance of the law, Gen. 4.12 2. King. 15.13 Matth. 27.4 by which the sinner wounded with the searing iron of sinne, & worne away with the feare of the wrath of God, sticketh fast in that trouble, and cannot winde himselfe out of it, for al­beit he acknowledgeth the gréeuousnes of his sinne,, and is afraid of the wrath of GOD, yet in thinking vpon God onely as a reuenger, and iudge, he fain­teth at the féeling, so that their repen­tance is nothing else but an enterie of Hell. But the repentance of the Go­spell, 2. King. 20.4 Esa 7.38.1 2. Sam. 12.13 Acts. 2.36 Matth. 26.75 is when the sinners being galled with the spurre of sinne, is recomforted and refreshed with confidence of Gods mercy, and is returned to the Lorde.

5 Comming to expounde his owne meaning, first he proueth, that repen­tance and faith, albeit they cannot bée separated, Acts. 20.21 yet must they so be distin­guished, that by no meanes faith may bée set vnder repentance: Moreouer, after he hath expounded the Etymolo­gie of the worde, hée ioyneth a true [Page 112] definition of the thing also, that it is a true turning of our life to GOD pro­céeding from a pure and earnest feare of GOD: Matth. 3.2 1. Sam. 7 which consisteth in the mortifiyng of the fleshe, and of the olde man, and in the quickening of the spirite.

6 His definition standeth on thrée partes, the first, because hée will haue it to bée a conuersion or turning: Eze. 18.31 Iere. 4.3 it con­sisteth not onely in outwarde workes, but in transfourming of his soule.

7 The second is, that it ought to pro­céede of an earnest feare of God: and this feare partly is stirred vp by the re­membrance of the iudgement of God: Acts. 17.30 Exo 2.9 2. Cor. 7.10 partly, by the punishments already ex­tended, otherwise such is the stubborn­nesse of our heartes, that vnlesse it bée pricked vp with threatning, as with mallets, the dulnesse of our flesh would not be corrected.

8 The third standeth of two partes, Psalm. 34.14 Rom. 8.4 Mortification and Quickening, both which are seuerally expounded.

9 Both these thinges do happen vnto vs by y ^e partaking of Christ, therfore at [Page] one worde, Rom. 6.6 2. Cor. 3.18 Ephe. 4.24 Col. 3.10 repentance is nothing else then a renuing of Gods image in vs, neither is the same perfourmed in some short time, but extended to the last end of life.

10 But in that he would haue it ex­tended to the last ende of euery mans life, it is for this cause, that there re­maineth in the regenerate a féeding of euill, and matter of strife. This same feeding Augustine oftentimes calleth not sinne, but infirmitie: which not­withstanding is sinne, and sometime is called by that name of Augustine.

11 Neither is this any let to the con­trary, Ephe. 5.26 that God is saide to purge his Churche from all sinne, for the same ought rather to bée referred, to the gil­tinesse of sinne, than vnto the matter of sinne: although sinne alwayes dwell in vs, yet it beareth no dominion: but that there remaine some remnantes as yet in the regenerate, Rom. 7.6 & doth greatly trouble them, it is manifested out of Paule.

12 But so those desires are vniuer­sally condemned, wherewith man na­turally [Page 113] is moued that those thinges are excepted, which God hath so engrauen in the minde of man, at the first creati­on, that they cannot be rooted out with­out destroying the very nature of man, and none but only vnnaturall and vn­brideled motions, that fight against the ordinance of God, are strokē with this curse. And albeit we are all infected by reason of the corruptnesse of nature, yet are they not condemned in respect they are naturall, but in respect they are in­ordinate. Augustine is of that iudge­ment.

13 It is shewed by many testimo­nies taken out of his workes, Iam. 1.15 that hée thought so: that which they obiect out of Iames on the contrary is weake. Augustine saith, That the lawe of sinne is both released by the spirituall rege­neration, and abideth in the mortall flesh: released héerein, because the guil­tinesse is taken away in the Sacra­ment, whereby the faithfull are rege­nerate, Rom. 6.10 & it abideth because it worketh the desires against which the faithfull doe fight.

[Page]14 Against the Anabaptistes, which will not haue the regenerate careful to bridle the lust of the flesh, as though af­ter they haue receiued the spirit of god, they coulde neuer sinne againe, 2. Cor. 12.15 Rom. 7.6 or as though they procéeded further then the Apostle.

15 Going about to speake of fruites which ought to followe repentance, hée taketh beginning of those places, which the Apostle in another place describeth: yet in the meane time kéeping in doubt whether they ought to bée counted causes or effectes, or partes, or affecti­ons, Heb. 12.3 yet all are very necessary to bée knowne. ‘As concerning sorrowfulnes, hée counselleth to kéepe measure, least such sorrow and loathing of our selues doe swallow vs vp: and this he coun­selleth by the holy aduise of Bernard, Ser. 11. in Canti. which is this, Sorrow for sinnes is ne­cessary, if it be not continuall, I coun­sel you sometime to returne your fault frō gréeuous & painfull remembrance of your owne wayes, and to climbe vp to the plaine grounde, of chéerefull re­membrance of the benifits of God, Let [Page 114] vs mingle hony with wormewood, that the holsome bitternesse may bring vs health, when it shalbe drunke tempe­red with swéetnesse, and if you think of your selues in humilitie, thinke also of the Lorde in goodnesse.’

16 Héerby it appeareth, what be the true fruites of repentance, for as tou­ching outward testimonies, although they alwayes follow repentance (as to be in filthinesse, mourning & wéeping) yet must wee beware that wee lay not the force of repentance vpon them, Ioel. 2.13 Iacob. 4.8 2. Cor. 7.1 [...] nei­ther set it out with olde and vnmeasu­rable titles, or more rigorous in execu­ting them, than ecclesiastical mildenes may beare.

17 Wéeping, fasting, & ashes spoken of by Ioel, are not y ^e principall parts of repentance, but turning to god, yet som of these were vsed at y ^e time, Ioell. 2.12 Matth. 9.15 and nowe may be, & the same not to be cōtemned.

18 The name of repentance is im­properly applied to this outwarde pro­fession, as that which ought rather to be called a confession of the fault, which desiring discharge of the punishment of [Page] guiltines, yet this external professiō, is a godly exercise as wel priuate as pub­like: Matth. 1.21 Luke. 13 Psalm. 51.7 2. Cor. 12.21 the publike is not alwaies ne­cessary, but to confesse priuatly to god, is alwayes necessary for all men, not only faultes newly committed, but al­so faultes passed. But this ordinary re­pentance, differeth from that which is specially required of them which more greuously offend.

19 The end of repentance is, that ha­uing ouercome our corrupt and wic­ked affections, Matth. 11.10. Marke. 1.4 Luke. 3.3 Rom. 1.30 wee be restored to true righteousnesse by the sanctifiyng of the holy Ghost, as is shewed by the forme of the preaching of Iohn, Christ, & the A­postles.

Esay. 61 1 Matth. 11.5 Luke 4.18 Acts. 2.3820 Because God howesoeuer hée of­fereth remission of sinnes, hée almost vseth againe to require repentance (sig­nifiyng that his mercy ought to bee a cause that men should repent: but not of the contrary, that our repentance were a foundation to deserue pardon,) all mans life ought to be the perpetual study and exercise of a Christian man, to mortifie his flesh, till the same being [Page 115] ouercome, the Spirite of GOD may raigne in vs.

21 As in the last hee teacheth from whence repentance is, Acts. 11.18 E [...]he. 2.10 so nowe he pro­ueth that it is not of our power, but a singular gifte of God: and they onely are indued therewith, whom God will deliuer from destruction. As repentance therefore is a signe of saluation, so har­dening is a signe of reprobation, as out of Esay, & the Apostle appeareth. Heb. 6.6 Yet this place of the Apostle, which only de­nieth remission of sinnes to the willing Apostataes doth make nothing for the Nouatians.

22 By this occasion he sheweth that that is so horrible an offence, the sinne of the holy Ghost, that it shall not bée pardoned: bringing a true definitiō ther­of, and prouing, and shewing the same out of the scriptures. They sin against the holy Ghost, Matth. 12.32 Luke. 12.10 Acts. 6.10 which of set purpose re­sist the truth of God, with y ^e brightnesse whereof they are so dazeled, that they cānot pretend ignorance, which they do only to this end, to resist. They y ^t stum­ble vnwares against the truth of God, [Page] not knowing it, which doe ignorantly speake euell of Christ, hauing yet this minde, that they would not extinguish the trueth of God, disclosed vnto them, or once with one word offered him whō they had knowne to bée the Lordes an­nointed: these men sinne against the fa­ther & the sonne: such ignorance was in the Iewes which were carried w ^c zeale of the law to stone Steuē to death; Acts. 6.10 1. Tim. 1.13 and also in Paul himselfe, as he testifieth. 23 But the better that y ^e place may be enterpreted, he sheweth y ^t hee speaketh not of one particular fal or other, but of the vniuersall defection or departing. wherby the reprobates doe forsake sal­uation. 2. Iohn. 1.19 And y ^e Nouatians are deceaued in the paralogisme of the word, falling and sinning: For they imagine that they that haue stolne or committed for­nication, Heb. 6.4 after they haue byn taught by the law the contrary, may not be forge­uen. But it is to be vnderstoode of them that with aduised vngodlinesse, haue choked the light of the holy spirite, haue spit out against the tast of the heauenly gift, haue estranged them selues from the sanctification of the holy ghost, haue [Page 116] troden vnder foote the worde of God & the powers of the worlde to come. And where he saith, there is left no sacrifice for them that sinne willingly after the knowledge of y ^e trueth receiued, he doth not deny that Christ is a continuall sa­crifice to purge the iniquities of the ho­ly ones, which he sheweth in the whole Epistle: but he saith, Heb. 10.16 that there remai­maineth no other whē it is once forsa­ken: and it is forsaken when y ^e trueth of the Gospel is of set purpose renounced. 24 In that it séemeth very hard to som y ^t any at al are put away frō remission which flie to beséech gods mercy, is thus wiped away: Pardon is not denied to thē that repent, but by the iust iudge­ment of god it is denied y ^e reprobate for their vnthākfulnes, Zac. 7.42 Eze. 18.2 [...] y ^t they should at a­ny time rise to repentance. If on y ^e con­trary they séeke that y ^e reprobate some­times do crie vnto y ^e Lord w ^t howling & wéeping, y ^e same is no true repentāce or inuocatiō, but only a miserable careful­nesse and horrible torment, which doth constraine them vnwillingly to God. 25 If on the other side, may be obiected that the wicked sometimes obteined [Page] pardon by their fained repentance: and God was appeased, yet must it bee vn­derstood that god spareth no hypocrites at any time, 1. Kings. 28.29 Gen. 27.18 Psal. 78.36.37 any otherwise, but that the wrath of God shoulde continually lye vpon them: and the same is doone not so much for their sakes, as for common ex­ample, whereby the godly vndoubtedly are more easily encouraged to an ear­nest correction of life, and their pride is more gréeuously condemned that stub­bornely kicke against the pricke.

Cap. 4. That all that the Sophisters babble in their schooles, of penance; is farre from the purenesse of the Gospell: where is entreated of confession and satisfaction.

FIrst, in generall and in summe, hée toucheth the doctrine of the schoole­men, Chapter 1. Moreouer, hee exami­neth all the partes thereof, Contrition, 2. 3. Confession from the 4. to the 24. Satisfaction, from the 25. to the 39.

The schoolemen do vnluckily abide [Page 117] in the doctrine of repentaunce. For first they wrongfully define it: secōdly, they foolishly diuide it: thirdly, they rayse Tragedies of light matters, and with troublesome questions they entangle the mindes of the readers: Last of all, they entangle themselues so with a cer­tayne saying of Hierome, that they can neuer vnfold them selues out. Further­more they too grosely betray their owne blockishnes.

2 When they diuide repentance in­to contrition of hart, confessiō of mouth, and satisfaction of workes, and woulde haue remission of sins to depend therof: First it is shewed that there can bée no such contrition, as may deserue vs par­don: secondly that such contrition ought not to be layde vpon mens mindes, spe­cially to that end, that they shoulde not leaue of before they had payed the debt.

3 No man hath at any tyme bin hol­pen by such contrition: yet he willing­ly acknowledgeth, and teacheth a cer­teyne sorowfulnesse or contrition: but such as may teach vs to hunger & thirst after the mercy of Christ: but not such [Page] as may teach vs to discerue remission of sinnes by iust and full contrition, Mar. 11.18 Esai. 6.1 Luk. 4.18 whiche no sinne did at any tyme dis­charge.

As touching confession, first hée ser­cheth whether it be by Gods law or no, from the 4. to the 8. secondly hée shew­eth what the same is, which wée haue deliuered in the worde of God, from the 9. to the 14. Lastly how foolish and vn­seasoned things they are, that they bra­ble about confession, frō y ^e 15. to the 24.

4 Concerning confession, there hath bin great strife betwéene the Canonists and the Schoole Diuines, Gen. 3.9 Mat. 8.4 Luk. 5.14 Deu. 17.8 Heb. 7.11 these affir­ming that confession is by Gods lawe, they deniyng. But the Diuines haue wickedly wrested the Scriptures, to draw their arguments to confirm their errour: and the first is the place of the Lepers, whom Christ sent to y ^e priests, to whom that he may answer, he shew­eth the reason of that true facte, Christe sent that man that was healed of the le­prosie to the Priest, not to confession, for he was not thertoo appointed, but to be purged with the offring of sacrifice, that [Page 118] the Priest might not cauill that hée did breake the lawe, Mat. 20.14 Mat. 10.19 but rather pronounce the miracles of Christ, y ^t he was healed. Ioh. 11.54

5 The secōd argument is also drawn from an Allegorie, that is, from that, where they say that the Lord comman­ded his Disciples, that when Lazarus was raised vp, they should vnbinde and lose him from his bonds: to this he aun­swereth two waies, first, that it is more likely that Christe spake vnto y ^e Iewes then to the Disciples: secondly y ^t that Allegory cannot so much be drawne to confirme confession as to counsell vs, y ^t we be ready to forgiue them whome the Lord had acquited.

6 The third argument is drawne frō authoritie, and from wordes spoken, Mat. 3.6 Iac. 5.16 to whom he seuerally answereth. First to the place of Mathewe in this wise. No maruell if they that would be baptised, did confesse their sins, for it was said be­fore that Iohn preached y ^e Baptisme of repentance, & baptised in water to re­pentance: whō should he haue baptised thē, but those that had cōfessed thēselues sinners? Baptisme is a tokē of forgiue­nes of sinnes, and who shoulde bée ad­mitted [Page] to this token but sinners, and they that acknowledged them selues to be such, therefore they confessed their sins y ^t they might be baptised. Where Iames doeth bid vs confesse one to an o­ther, he addeth, Pray one for an other: he ioyneth together mutual confession, and mutuall prayer: therefore if wée must confesse to Priests only, we must also pray for Priests only, and so should others be smally beholding to vs, but to let passe such trifles, Gal. 3.22 Rom. 3.9 the Apostles mea­ning is, that we shoulde laye our weak­nesse one in an others bosom, to receiue mutuall counsell, mutuall compassion, mutuall comfort one of an other: then that we be naturally priuie to y ^e weak­nesse of our brethren, shoulde pray for them to the Lord.

7 Confession therefore whereof hée speaketh, is not of the lawe of God, but although the vse thereof be very aunci­ent, yet was it alwayes frée, till the tyme of Innocent the third, who was about a thousand two hundred yeeres after Christe: but it is shewed what and how foolishe a lawe it was: but in [Page 119] olde ryme the vse thereof was frée: and afterward in the Church of Constanti­nople, was vtterly forbiddē, by means of a Matron that playd the whore with a Deacon, vnder that pretence and cou­lour.

8 This kinde of confession did great­ly displease Chrysostom. Tel, sayth he, Hom 2. in Psal. 25 ‘thy sinnes, that thou mayest doe them away: if thou be ashamed to tell to any man thy sinnes that thou hast done, tell them daily in thy soule. I doe not say, confesse them to thy fellow seruaunt, that may reproch thée: tell them to God that taketh care of them: confesse thy sinnes vpon thy bedde, that there thy conscience may daily recognishe her e­uils. And againe he sayeth, Hom. 4. de La [...]. I doe not leade thée into a stage of thy fellow ser­uauntes, I doe not compell thée to dis­close thy sins to men, rehearse and vt­ter thy conscience before God, shew thy woundes to the Lorde thy best Surge­on, and aske salue of him: shewe to him that will reproch thée with nothing, but will most gently heale thée.’

9 But as concerning that kynde of [Page] cōfessiō which is taught vs in y ^e word of God, the old translator is worthy great reprehensiō, because he hath so oftē tur­ned confession in y ^e stead of praise. More­ouer, Psal. 42.5 Dan. 9.5 1. Iob. 1.9 2. Sam. 12.13 Leu. 16.19 the scripture doth direct all men to God only, which wil confesse their sins.

10 The secrete confession which is done only to God, doeth easily bring the voluntary confession with men, if it be sincere, so often as either the same is profitable for Gods glorie, for for y ^e hum­bling of our selues. Such voluntary confession also before men, hath taken be­ginning from Gods ordinance.

11 There are two kindes of volun­tary confession, the one publike, the o­ther priuate, Neh. 1.7 there are also two sorts of publike confession, the one ordinary, the other extraordinary. The vse of the last is, whē we are afflicted w ^c plague, war, &c. the vse of the first is, whē we stād in all holy assemblies in the sight of God.

12 There are also two fourmes of priuate confession, one, that is made for our own sake: Iac. 5.16 the other which is made for our neighbours sake. The vse of the first is, so often as any of the faythful is so troubled and afflicted with the féeling [Page 120] of his sinnes, that hée can neuer wynde him selfe out without the helpe of an o­ther. It is also méete, that he fréely chose some which shal séeme most méet in the flock of the church (as are the ministers that for the most parte are iudged most méet) to whom he may confesse, Mat. 16.19 Mat. 18.18 Ioh. 3.23 and in whose bosome he may vnlode him selfe.

13 The other is y ^t, which is commē ­ded to vs by Christ him self, to appease our neighbor, & to reconcile vs, if by any meanes he be hurt through our default: vnder this sort is cōtained their cōfessiō which haue sinned to the offence of the whole church. The other order or form of confession y ^e scripture is vtterly igno­rant of, & it is not our duetie to bind the cōsciences of the faythful w ^t new bonds. Mat. 5.23 2. Cor. 2.6

14 In these thrée kindes of confession (he speaketh of the publike & two forms of priuat) the power of keies hath place: & what profit cōmeth therby to the con­fessors: but when we speake of keys, Mat. 18.19 Ioh. 20.23 Mat. 9.2 we must take héed that we dreame not of a certaine power, seuered from the prea­ching of the Gospell.

15 Now cōming to the examining the false inuētiōs of the Romanists, first he [Page] briefly sheweth what necessitie of con­fessing they haue assigned all men: se­condly, howe many keyes they fayne themselues to haue, and what they are: thirdly, how crookedly they rather wrest than enterpret to bind and to lose: Last of all, to whom they assigne this office, to the Priest and not to God, for they dare not expound these wordes to binde and to lose, to forgiue & put away sins, which ministers doe by preaching the Gospel, Mat. 18.19 Esa. 43.11.25 to all them that are penitent and sory for their sinnes.

16 Answering in fewe words parti­cularly to euery one, and first to the ne­cessitie of reckoning vp of all their sins, which by lawe they haue confirmed, hée sheweth that the same is such, as by no meanes can be obserued and kept. Da­uid had well studied vpon the confession of his sinnes, yet he cried out, who shal vnderstand his errors. Lord cleanse me from my secret sinnes, myne iniquities haue passed aboue myne head, and lyke a waightie burthen haue waxed heauy aboue my strēgth. Psal. 19.12 Psal. 38.4 Truly he vnderstood how great was the depth of our sinnes. [Page 121] howe many were the sortes of our mis­chieuous doinges: howe many heades this monster Hidra did beare, and how long a tayle shée drew after her: he went not about to recken vp a register of thē, but out of the depth of euils he cried vn­to the Lord, I am ouerwhelmed, I am buried & choked, the gates of Hell haue compassed me, let thy hande drawe mée out, which am drowned in the pit, and am fainting and readie to dye.

18 He most elegantly describeth how miserably their soules were vexed with this butchery, that haue bene touched with any féeling of God, and that two wayes: First that that thing which they most seuerely and rigorously doe demaund, can by no meanes be brought to passe. Moreouer the mitigations or medicines which they apply, doe rather increase the sorows, thā diminish them: whether they require no other thing thā that euery one shoulde doe that which lyeth in him, or graunt to the penitent pardon for their negligence, so it be not idle. Here let the readers consider how possible it is to bring in account all the

doings of an whole yeare, 1. Iob. 3.20 &c. It is a cō ­firmation of the things that go before.

18 Hée sheweth by two similitudes, for what cause some rested vpon so cold comfort: That the law is also vniust for two causes. Also what is the moste sure rule of confession, that is to say, in a briefe summe to cōfesse that the depth our iniquitie is such, as far passeth our vnderstanding: Luk. 18.13 Eze. 18.21 yet so, that we discusse also euery falt particularly as much as may be, and as shall séeme expedient, where otherwise they deny y ^e sins may be pardoned, is by no meanes to bee graunted. The cōfirmation which they alledge, that iudgement may not be gi­uen vpon vnknown things, he proueth to be weake two wayes.

19 We do not then vnworthily con­demne auricular confession, so pestilent and so many waies hurtful to y ^e church in y ^e they attribute to it this profit, that shame should humble the sinner: y ^t it is otherwise we are taught by experience.

20 In that they alledge the power of keyes, it maketh nothing for them: first because they are not the Apostles suc­cessors: [Page 122] secondly because they haue not the holy Ghost, Mat. 18.28 which is the only iudge and gouernour of the keyes, which if they had, they could not without choice (as oftentymes they doe) lose y ^e which the Lorde would haue bound, nor bind that which he commandeth to be losed.

21 In that they say they vsurpe po­wer without knowledge, & define their keyes to be the authoritie of deseruing, and the power of execution: not profes­sing knowledge, but to haue it as a coū ­sellour to good vse (that by this meanes they may deliuer their boldnesse & rash­nesse from hatred, because without dif­ference they lose and vnbinde both by it selfe too odious) if it happen to bee as though they shoulde say they haue an i­magination, power, and a friuolous dis­posing. How so euer peraduenture they will deny that they otherwise limitte Christ, saying then according to the me­rits of him which is bound & losed, but cōtrariwise the messēgers of the gospel, haue a sure and certaine dispensation, who béeing enstructed in the Worde, [Page] haue knowledge, whereby they may measure euery mās worthines as néed shall require. [...]. Cor. 6.9 In this word the Church pronounceth that fornicatours, adulte­rers, &c. haue no parte in the kingdome of heauen, which the same worde the Church looseth, whome it comforteth being repentant.

22 If any man take exception, and say, that the lawful ministers of Christ shall be no lesse doubtful in their office, because the absolutiō that hangeth vp­on Fayth shall alway remaine doubt­full: And then that sinners them selues shall haue either none or colde comfort, because the minister him self, which is no competent Iudge of their Faith, can not be assured of their absolution: the answere is easie and in readinesse: Be­cause we say not as they say, that for­giuenes dependeth vpon the iudgement or person of the Priest: (which maketh the Popish absolution doubtfull, and many wayes perplexe) but vppon the Fayth of him whome we lose: neyther do we professe any other remission, Mat. 9.29 but condicionally.

[Page 123]23 A more ful entreatie of these things being referred to an other place, nowe hee briefly toucheth certayne other of their errours. And first because they do preposterously drawe to auricular con­fession, those thinges which are partly spoken of the preaching of the Gospell, and partly of excommunication: second­ly, in that they deny that it sufficeth to confesse sinnes, either to God only or to laye men, vnlesse a Priest be the hea­rer of them: Thirdly, that albeit they rightly confesse (because absolution al­way accompanieth repentance) there properly remaineth no bonde, when a man is touched with repentance (there­fore the Priest doeth not then so much forgiue sinnes, as pronounce and de­clare them forgiuen) yet in the worde of declaring, they slily bring in a grosse errour, and they ouerthrow this their moderation by enioyning of penaltie and satisfaction.

24 A brief summe of that which hath bin said of this pontificall confession.

25 Comming to satisfactiō, to which the schoolemen assigne the third place in [Page] their definition: first he sheweth what satisfaction is fayned of them: Esai. 52.3 Es. 43.25 Act. 10.43 secondly he proueth that the same may easily bée turned ouer, by setting of frée remissi­on of sinnes against it, chiefly as the scripture declareth it, that is to say, by the name of Christ only,

26 That which contrarily they al­ledge that remission of sins and reconci­liation were made at one tyme: when we are in Baptisme receiued into the fauour of God by Christe. That after Baptisme if we sinne, we must ryse a­gayne by satisfactions. 1. Pet. 2.24 [...] Hob. 2.2 And y ^t the bloud of Christ doeth nothing profite, but so farre as it is distributed by the keyes of the Churche, is by manifest authori­tie of the scripture confuted.

27 There are two thinges that here are to bée taken héede of, first that Christ may haue his due honour kept vnto him whole and vndiminished: last­ly, that the consciences being assured of the forgiuenesse of sin, may haue peace with God: first it is seuerally proued, [Page 124] that it is violated by the false imagina­tion of satisfaction. Esai. 53.4 Rom. 8.3 Col. 1.20 Moreouer that also is taken away, wherin they trifle that those places wherwith remissiō of sins is affirmed, doe onely belong to yong­linges, not vnto them whiche longe haue béene nourished in the bosome of the Church.

28 The distinction wherevnto they flye, y ^t some sins are veniall, some mor­tal and deadly, doth nothing help them: Rom. 6.23 Eze. 18.20 Rom. 8.1 Pro. 24.16 (neyther yet doeth it followe, that all sinnes are a lyke) séeing there is a grea­ter heape of sinnes then may finde is­sue or passage to make satisfaction.

29 Their other distinction of forgi­uing the faulte and not the penaltie, Ier. 31.32 Es. 38.17 Psal. 52.2 Ier. 5.20 is ouercome and beaten downe by mani­fest testimonies of scripture and strong reasons.

30 Hee prosecuteth the same argu­ment in the former part of this section, 1. Pet. 2.24 Col. 1.14 Oze. 14.3 prouing that Christ hath done nothing for vs, if yet punishement for sinne bée required, in the laste parte, hée shutteth vpp the way agaynste them [Page] that would escape some other way by a distinction of eternall payne and tem­porall payne.

31 And so commyng to the testimo­nies of the scripture, 2. Sa. 12.13 Dan. 4.24 Pro. 16.6 1. Pet. 4.8 Luk. 7.47 wherby they think them selues armed, after these subtile distinctions: first he layeth them foorth: secondly going about to answere them, he sendeth before a fewe of Gods iudge­ments: making two sortes thereof, the one of reuengement, the other of cha­stisement. The sonne saith Chrysostom is beaten, and the seruaunt also is bea­ten: but the one is punished as a bond­seruant, and the other is chastised as a frée man, as a sonne néeding correc­tion. To the one his correction serueth, for proofe and amendment, to the other for a scourge and punishment.

Iob. 3.17 Heb. 12.2 Psal. 118.28 Ier. 10.13 Abac. 3.232 By consideration of both, he brin­geth foorth two distinctiōs, y ^e first wher­of he will haue to be, is, that whersoe­uer punishmēt is to reuenge, there she­weth it self the wrath of God, which he alwayes holdeth from the Faythfull: contrariwise chastisement is both the [Page 125] blessing of God, and also beareth wit­nesse of his loue: both he confirmeth by many places of scripture.

33 The other is, Esay. 1.5 1. Sam. 15.23 1. Cor. 11.32 Esay. 40.2 that when the re­probate are striken with the scourges of God, they do alreadie after a certain manner begin to suffer paines by his iudgement. But children are beaten with Ferelawes or roddes, not that thereby they shoulde bee punished of God for their sins, but that they should thereby profite to amendment. Both he confirmeth by the testimonies of the scriptures, and the fathers. Lib. de pecca. me­rito ac remiss. 11 Cap. 33. &. 34. Augustine teacheth that the paines wherwith mē are chastized by God, are diuersely to be considered: because to the holy ones, they are battels and exercises after the forgeuenesse of theyr sinnes: to the re­probate they are without forgeuenesse, paines of wickednesse: Chrysostome sayth, that God doth lay paine vpon vs not punishing our sinnes past: but correcting vs against time to come. Augustine saith, That which thou suf­ferest, that for which thou lamentest, is a medicine to thée, and no paine, a cha­stisement, [Page] and no damnation, put not away the scourge, if thou wilt not bée put away from the inheritance.

1. Pet. 4.17 Iere. 25.29 Psal. 18.1734 First it is necessary that the faith­full be furnished with these thoughtes in bitternes of afflictions, least they con­ceaue God angry, & against them. The curses of God are not onely externall, but also temporal punishments.

35 Hée answereth to the places of Scripture in these thrée next sections, which they alledged for confirmation of their lie in the premises of the conside­ration of gods iudgements. And first as touching that place of Samuel he inter­preteth that that correcting of Dauid was but a chastisement, 2. Sam. 10.25 wherby he and all others might bée made more wary, Iere. 5.3 Luke. 18.14 Matth. 9.2 but not a paine to make a certaine re­compence to GOD. All the absoluti­ons in the scriptures are set out, as ge­uen fréely, but there is no Satisfaction read of.

Dani. 4.24 Pro. 16.6 Matt. 23.3536 As touching the seconde, thirde, fourth, and the fift, hee answereth to euery one seuerally, Daniell in his ex­hortation where in hée councelleth Na­bucadnezer [Page 126] to redéeme his sinnes with righteousnesse, and his iniquities with pitiyng of the poore, his meaning was not to say that righteousnesse and mer­cy are satisfactorie appeasementes of GOD and redemptions of paines, but to referre this word redéeming to men rather than to GOD. As if hée shoulde haue sayde, O King thou hast vsed an vnrighteous and violent go­uernment, thou hast oppressed the humble, thou hast spoiled the poore, thou hast hardly and vniustly handeled the peo­ple: for thy vniust exactions, for thy vi­olence, and oppression, nowe render to them mercy and righteousnesse. Like­wise Solomon saith, That with cha­ritie the multitude of sinnes is coue­red, not before GOD, but among men thēselues: hée doth by way of compari­son of contraries, compare the euils that growe of hatredes, with the fruites of Charitie. In such sense is the place of Peter to bée taken. But where hée teacheth that sinne is pur­ged with mercifulnesse and liberalitie, he doth not meane y ^t ther withal satifac­tion [Page] is made for sinne before the face of the Lord, but after the accustomed ma­ner of the scriptures, hée declareth that they shall finde him mercifull to them, that leauing their former vices and ini­quities, doe turne to him by godlinesse and truth, as if he should say, the wrath of God doeth ceasse, & his iudgementes rest when we ceasse from euill doings, neither doth he declare the cause of par­don, but the maner of true conuersion. The Prophetes doe declare that hypo­crites doe in vaine pester GOD with forged Ceremoniall vsages in stéede of repentance, Heb. 13.16 Matth. 23.25 Luke. 11.39 whereas it is vpright­nesse of life, with the dueties of charity that delighteth him.

Luke. 7.3637 As concerning the last place, hée sheweth, that Christ did not make the loue of the woman the cause of remissi­on, but a proof and argument of the for­geuenesse of her sinnes, by that which followeth.

38 After he hath expounded the pla­ces of scripture, he commeth to the fa­thers, wherof many he confesseth, haue in this point either erred or spoken too [Page 122] crabbedly and hardly, which notwith­standing make nothing for the schoole doctours opinion.

39 For they haue so spoken of Satis­factions, that it appeareth that satisfa­ctions in those dayes, and repentance were appointed, not a recompence for God, but a testimony to the Churche, that they were truely and harte­ly wéery of their former life. But Lombard and the residue haue gathe­red out their vnsauerie dotages out of some bastard writinges.

Cap. 5. Of the suppliynges which they adde to satisfactions, as pardons & pur­gatorie.

OVt of this doctrine of Satisfacti­on, doe flow indulgences or par­dons, whereby they faine and imagine that they dispence the merits of Christ, and martyrdome to them which want their own proper power to make satis­faction.

2 It is shewed by many testimonies [Page] of Scriptures, what pardons are by their owne doctrine, that is, they are no­thing els in very déede, than an vnméet prophaning of Christes blood: for howe coulde the blood of Christ be more filthi­ly prophaned, than when it is denied to suffice the remission of sinnes, to recon­ciliation and satisfaction, vnlesse the want thereof, as being withered and wasted, shoulde bée otherwise supplied and profited. Acts. 10.43 1. Iohn. 1.7 Heb. 10.14 Reue. 7.14 This is Satans mocke­kery to leade away the Christian peo­ple from the grace of God, from the life that is Christ, and to turne them from the true way of saluation.

3 Both Leo Bishop of Rome, and Augustine haue wrote against such sa­criledge. The confirmation is nought worth which they alledge: that is to say, that the Martyrs haue by their death doone more to God, and deserued more then was néedful for themselues, and that they had remaining so great plentie of deseruings as did ouerflowe vnto an other, neither ought so great goodnesse to be superfluous, Leo. Epist. 81 Le. 16.15 Leo saith, Although y ^e death of many saints hath [Page 128] béen precious in the sight of the Lorde, yet the killing of no innocent hath béen the perpetuatiō of the world. The righ­teous receaued, but gaue no crownes; and out of the valiantnesse of the faith­full, are grauen examples of patience, not gifts of righteousnes, for their deth were euery one singuler to themselues, and none of them did by his due, pay the det of another, forasmuch as ther is one Lord Christ, in whom are all cru­cified, all dead, buried, and raised vp a­gaine.

As onely the sonne of god was made the sonne of man, Aug. lib. 4. ad Bonifa. Cap. 4. to make vs with him the sonnes of God, so hee alone for vs hath taken vpon him punishment with out euill deseruings, that we with him might without good deseruings obteine grace not due vnto vs.

4 They very maliciously wrest the place of Paul, Col. 1.24 as is shewed out of Au­gustine & certaine other places, where the apostle saith, that he supplieth in his body those things that wāted of the suf­ferings of Christ, he referreth not y ^e de­fault or suppliyng, to y ^e work of redēp­tion, [Page] satisfaction, and expiation: but to those afflictions wherwithal the mem­bers of Christ: that is to say, all the faithfull must bee exercised so long as they shalbe in the fleshe, hee saith there­fore, that this remaineth of the suffe­rings of Christ, that he dayly suffereth in his members, the same that he once suffered in himselfe. Christ vouchsafeth to doe vs this honour, to reckon and ac­count our afflictions his owne, where Paul addeth these wordes, For the Church, 2 Tim. 2.10 1. Cor. 1.6 he meaneth not for the redem­ption, for the reconciliation, or satisfac­tion of the Church, but for the edifiyng and profite of the Churche, which im­mediatly after hee expoundeth in the verse following. August. saith, that the sufferings of Christ, are in Christ only as the head, and both in Christ, and the Church as in the whole body: whereby Paul being one member, saith, I supply in my body that which wanteth in the sufferings of Christ. Therefore if thou whatsoeuer thou bée that hearest this, art one of the members of Christ, what soeuer thou sufferest of them that are [Page 129] not the members of Christ, the same wanted in the suffering of Christ, not that any thing wāted in the sufferings of Christ as concerning all fulnesse of righteousnesse, saluation, and life, Rom. 5.14 Acts. 15.11 or that hee meant to adde any thing there­vnto.

5 The Pope ought not to enclose in Leade & Parchment, 2. Cor. 1 the grace of Ie­sus Christ, which the Lorde woulde haue distributed by the worde of the Gospell. And what hath béen the be­ginning of indulgences.

6 As concerning their Purgatorie, this it is, The satisfaction y ^t the soules of men departed doe pay after their death, for their sins, we must not agrée to thē which would haue passed y ^e ouer in silence for auoiding of contentiō, sée­ing it doeth euacuate and make voide the crosse of Christ. But it is certaine that the opinion of making satisfaction being ouerthrowne, Purgatorie is vt­terly ouerthrowne by the rootes. The Lorde geueth not leaue to mans pre­sumptuousnesse to breake into the se­crete places of his iudgementes: and [Page] hath seuerely forbidden men to en­quire for the trueth at dead men. Deut. 18.12

Matth. 12.32 Mark. 3.28 Luke. 12.107 He answereth to certaine places of scripture, whereby they goe about to establishe their Purgatorie. Where the Lorde speaketh of the falt of sinne, now what is that to their Purgatorie, forasmuch as by their opinion the pain is there suffered, of those sinnes which they confesse are forgeuen in this pre­sent life. But the Lorde meaning to cut of all hope of pardon from so hay­nous wickednesse, thought it enough to say, that it shoulde neuer bée forgeuen, but the more to amplifie it, hée vseth a diuision wherein he comprehendeth, both the iudgement that euery mans conscience féeleth in this present life, and the last iudgement, that shall be o­penly pronounced at the resurrectiō, as though hée shoulde haue saide, Beware yée of malicious rebellion, as of a most present damnation. For hee that of set purpose shall endeuour to quenche the light of the holy Ghost, shall not obtain [Page 130] pardō, neither in this life which is geuē to sinners for their conuersion; nor in the last day, when the Lambes shall be seuered by the Angell of GOD from the Goates, and the kingdome of hea­uen shal bée cleansed from all offences. Matth. 5.25 As concerning y ^e place of Matthew the fift it is euident that Christ ment there to shewe into howe many daungers and mischiefes they cast them selues, that had rather obstinately pursue the extremitie of the Lawe, than deale according to equitie and right to the ende to exhorte his Disciples the more earnestly to agréement with equitie.

8 Where Paul saith, that the things of heauen and earth, and Hell shall bowe to Christ, thereby is not ment the true godly worshipping, but that there is a dominion geuen to Christe whereby all creatures are to bée sub­dued, yea the very Deuill shall bée brought to acknowledge him their iudge with feare and trembling, like as [Page] Paul expoundeth elsewhere. As for the Machabées it is not in the number of the holy bookes, Rom. 14.10.11. Rom. 5.15 2. Macha. 12.43 and hée that thinketh best, confesseth that his writing néedeth pardon, and sayth plainly, that they are not the Oracles of the holy Ghost, The writer of the Historie did not referre that which Iudas did, to be a price of re­demption, but that they might be par­takers of the eternall life, with the o­ther faithfull that had died for their countrey and religion, this was not without superstition and preposterous zeale: But it is more folly to drawe a sacrifice of the lawe so farre as vnto vs perteineth forasmuch as we know that thinges doe ceasse by the comming of Christ, that then were in vse.

9 They haue an inuincible bulwark in Paul as they thinke, 1. Cor. 3.12.15. but easie to be battered: For Paul vseth a Metaphor when hee calleth the doctrines inuented by mens braines, wood, hey, and stub­ble, which so soone as they are cast into the fire, consume and wast, and cannot continue, like as those doctrines cannot continue when they come to be exami­ned. [Page 131] Therefore to follow the true cause of his Metaphor, and match the partes together with iust relation, hee calleth the trial of the holy Ghost fire, for euen as the nearer that golde and siluer are put into the fire, so muche the surer proofe haue they of their goodnesse and finesse: so the Lords trueth, the more exactly it is wayed with spirituall exa­mination, so much the greater cōfirma­tion of credite it receiueth.

10 In that that they say, that it is an auncient vsage of the Church: it cānot altogether be denied: yet the old fathers did it both without the worde of God, and to auoid reproch, and of a peruerse zeale, and an vnaduised lightnesse (least they shoulde differ from publike cu­stome and common ignorance) and that which is sufficient to confute the thing it selfe, they did it not without great doubting: neither yet haue they doone so, that by these their errours, they coulde defende either their doinges or sayinges: Finally many testimonies of the olde Fathers may bée alledged, which will manifestly subuert al those [Page] praiers for the dead, which are in vse a­mong vs. The rest hee letteth passe in silence of set purpose.

From the 6. to the 10. Chapter.

Those things which hee disputeth of in these next fiue Chapters, about the life of mā, séeme to be heaped vp in this order, that they may be referred to two principall pointes: first that this one thing be confessed of al men, that there is no Christian man, which is not affe­cted with a certaine singuler loue of righteousnesse. Chap. 6. Moreouer, as touching the rule wherein euery one ought to frame his life, albeit the same séeme to be conteined in the next Cap. only, yet all the rest that followeth, be­long vnto the same. For those 2. which he teacheth to be performed of a Chri­stian man, séeing so hard matters are so sodenly taken hold of, that in perfour­ming them, he confesseth there requi­reth great patience, Chap. 7. For this cause hee describeth the vtilitie of the crosse, by a thing professed, Cap. 8. And he calleth back to the meditatiō of a life [Page 132] to come, Cap, 9: And that which is not litle profitable to this matter, he opēly sheweth how we should vse in this life the helpes therof, least by any meanes we offend therein, Chap. 10.

Cap. 6. Of the life of a Christian man: And first by what arguments the scripture ex­horteth vs therevnto.

GOing about to speake of the life of a Christian man, he sheweth in the very beginning for what cause he knit­teth the same to the declaratiō going be­fore of regeneratiō, y ^e is to say, because the marke of regeneration is such, that in the life of the faithfull there shoulde appeare an agréement and consent, be­twene the righteousnes of God, & their obedience, and so they shoulde confirme the adoption, wherby they are receiued to be children: then also hee expoundeth in what order he will speake thereof.

2 The instruction of our life standeth of two partes, as the scripture painteth it out to vs: the first is, y ^t the loue of righteousnesse be powred into our mindes. [Page] The other that wee may haue a pre­script rule, that may not suffer vs to goe out of the way in following righte­ousnesse. In cōmendation of righteous­nesse, the scripture hath very many and very good reasons, whereof séeing some are generall, and some speciall, hée describeth one generall héere two wayes. First, we must be holy, because God is holy: for when we were scatte­red abroad like straying shéepe, and dis­persed abrode in the maze of the world, hée gathered vs togeather againe, to ioine vs in one flocke with himselfe: when wée heare mention made of our ioyning together with God, let vs re­member that holines must be y ^e bond. He admonisheth vs also to the end wée may be reckoned among the people of God, that wée dwell in the holy citie of Ierusalem, which as he hath hallowed to himself, so it is not lawfull that y ^t be vnholily profaned by y ^e vncleannes of the inhabitants, Psalm. 35.8 Psal. 15.21.23 bicause it is not méete that y ^e sanctuary wherin he dwelleth, should be like a stable ful of filthinesse.

3 First, he setteth down the other ge­nerall, [Page 133] that is to say, that we may bée made like to Christe: secondly, hée cal­leth to minde many speciall reasons, if the Lord hath by adoption made vs chil­dren, with this condition that our lyfe should resemble Christ, the bond of our adoption, or if we do not giue anew our selues to righteousnes, we doe not only with most wicked breach of allegeance depart from our Creator, but also for­sweare him to be our Sauiour. Mal. 1.6 Ephe. 5.1 1. Ioh. 3. 1 Heb. 10.25 1. Cor. 6 Ioh. 15.3 Col. 3. 1. Cor. 3 Sith God hath shewed him self a Father vn­to vs, we are worthie to be condemned of extreame vnthankfulnes, if we doe not shewe our selues to bee children: sith Christe hath cleansed vs, with the washing of his bloud, and hath made vs partakers of his clensing by baptisme, it is not séemely that wée shoulde bee spotted with newe filthinesse: sithe hée hath graffed vs into his bodie, we must carefully take héede that we sprinckle not any spot or blot vppon vs that are his members: sith he him selfe that is our head, is ascended into heauen, it be­houeth vs, that laying away earthly af­fections, we do with all our heart aspire [Page] to heauē ward: sith the holy Ghost hath dedicated vs temples to God, we must endeuour that Gods glorie may be ho­nourably set out by vs, and must not doe any thing whereby we may be pro­phaned with filthinesse of sinne: sith both our soule and our bodie are ordai­ned to a heauenly incorruption, and an vnperishing Crowne, we must diligēt­ly trauell that the same may be kepte pure and vncorrupted vnto the day of the Lorde.

4 Those are not Christians, which doe sauour of nothing lesse in their lyfe and manners, Ephe. 4.20 then of Christ, yea, they reproch Christ wonderfully.

5 Neyther doeth he acknowledge thē for Christians onely, whose manners breath nothing but an absolute Gospel, (which notwithstanding is both to bée wished and laboured for of euery one:) but all those which in pure simplicitie haue a desire diligently to procéede in the way of the Lord.

Cap. 7. The sum of a Christiā life: where is en­treated of the forsaking of our selues

THe first degrée is, Rom. 12.2 that man shall depart from him selfe, and apply him selfe wholly to the obeying of God. This renuing of mind all the Philoso­phers were ignorant of, Rom. 23.8 Ephe. 4.22 Gal. 1.20 that they think that the gouernment of the minde is in all pointes most perfect.

2 Therevpon followeth that other, that we search not the thinges that are our owne, but those thinges which bée according to the will of the Lorde, and that make to the aduancement of his glorie: But where so euer the first de­grée doeth not goe before, there eyther most filthie vices doe raunge without shame: or els if there bée any spice of vertue, it is corrupted with peruerse desire of glorie.

3 Hée layeth a generall description thereof out of Paule, Tit. 2.11 but suche as more playnely hée may diuide the whole in­to certayne speciall partes, Paule to lose our myndes from all snares, cal­leth vs backe to the hope of immorta­litie, admonishyng vs not to stryue in vayne, because as Christe hath once appeared the Redéemer, so at [Page] his last comming he shal shew the fruit of the saluation that he hath purchased, and thus hee driueth away the entise­ments that blinde vs, and make vs not to aspire as wée ought to the heauenly glorie: yea he teacheth that wée must trauell, as men being from home in this worlde, that the heauenly inheri­tance be not lost or fall away from vs.

Rom. 12.20 Phi. 2.34 The forsaking of our selues, which is the first part, doeth partly respect our neighbours, but chiefly God. But as concerning our neighbours it is harde: because it commaundeth chiefly two things of difficultie, 1. Cor. 4.7 that is to say, that we preferre them before vs in honour, that we faythfully employe our selues wholly to procure their commodities: here he first entreateth thereof.

1. Cor. 13.4 Heb. 15.165 And thē of the other, and by what ar­guments the Scripture doeth exhort vs to the same part of our office.

Gal. 6.10 Luk. 17.3 Mat. 5.446 In perfourming these offices, first there is required patience, least we wax weary with well doing: and by what arguments the same may be brought to passe, that patiently we may honour [Page 135] and loue others, although they eyther bée vnworthie or haue euill deserued of vs.

7 This is no mortificatiō til we fulfil the dueties of charitie, although wée leaue none of them vndone, but doe it of a sincere affection of loue, for other­wise it is wont to happen that wée doe fill our dueties with arrogancie or with vpbrayding, or we subdue him whome we haue done good vnto: as bounde to vs, or hauing discharged one kinde of duetie, we think we are deliuered from the rest.

8 The deniyng of our selues, in as much as it respecteth God, doeth chiefly frame vs to quietnes of minde, and first in searching those things which belong to this present life: where we must re­signe our selues and all that we haue to the will of the Lorde, and yelde him the affections of our heart to be tamed and subdued.

9 Therevpon it foloweth, that ney­ther we séeke euill gaines to enrich vs, nor burn in immoderate desire of earth­ly thinges, nor yet to be troubled, Psal. 13 [...] if the [Page] end answere not to our desires.

10 Moreouer the quietnesse and suf­ferance which he hath spoken of, ought farther to be extended, Psal. 79.12 that is to say, to all chaunces wherevnto this present lyfe is subiect, for this is very necessa­rie.

Cap. 8. Of the bearing of the Crosse, which is a part of the forsaking of our selues.

EVery man ought to beare his owne crosse, that is, to prepare themselues to a harde, laborsome and vnquiet lyfe, and full of many and diuers kindes of incommodities. The heauenly Father taking beginning at Christ his only be­gotten Sonne, procéedeth with this or­der toward all his children. Mat. 16.24 Mat. 3.17 Rom. 8.2 Act. 14.22 Phi. 3.10 Therefore there commeth great comforte to vs, that we communicate with Christes passions.

2 We haue néede for many causes to liue vnder continuall crosse: first that by this meanes the foolishe and vayne confidence of the fleshe, be beaten down: [Page 136] and that we be exercised to humilitie, Psal. 30.6 whereby we may the better resorte to Gods grace.

3 By which only he playnely shew­eth howe much good is engendered. Rom. 5.3

4 Moreouer that our patience may be tried, and we enstructed to obedience he briefly expoundeth both, we can vse no other obedience towarde him than that God hath giuen vs, which he ma­keth approued by witnesses, and to set foorth the graces that he hath bestowed vpon his holy ones, that they shoulde not lye idlely hid within vs. And there­fore in bringing forth into opē shew the strength of sufferaunce and constancie, Gen. 12 1. Pet. 1.7 wherewith he hath furnished his ser­uantes, it is sayde, that he tryeth their patience.

5 And the better to perceiue how ne­cessary this obedience is, he also lay­eth foorth to be considered, howe wan­ton our fleshe is, to shake of the yoke of God so soone as it hath béene but a little whyle dayntily and wantonly handeled.

[Page] 1. Cor. 11.8 Pro. 3.11 Heb. 12.86 Thirdly, God doth afflict vs to cor­rect our faultes past, and to holde vs in lawfull obedience towardes him, least we bée condemned with the world.

Mat. [...].107 Last of all, this is great comfort if wée suffer for righteousnes sake.

8 This kinde of crosse is chiefly pro­per to the faythfull. Therfore ought we willingly and gladly to receiue at the hande of God, neyther yet is such glad­somenesse to be required, which should take away all bitternes and féeling of sorow: but which may be ouercomme by valiantly resisting.

2. Cor. 14.8 Mat. 5.4 Lu. 22.449 He setteth a description taken out of Paule, agaynst the vanitie of the Stoikes, and setteth foorth the same by an example of Christ.

10 Least the good minds should ther­fore vtterly renounce the studie of pati­ence, because they can not put of the na­turall affection of sorowe, he more ful­ly sheweth, that which before he lightly touched, what is the patience that is re­quired of vs. The scripture giueth to the holie ones this praise of patience, when they are troubled with hardnesse of ad­uersitie, [Page 137] that yet they be not ouercome nor throwne down with it: when they be so pricked with bitternesse, that they be also delighted with spirituall ioye, when they be so distressed with griefe, that yet they receyue courage agayne béeyng cheared with the comforte of God. Ioh. 21.15

11 By this which is spoken it appea­reth what difference is betwéene the Philosophicall and Christianlike pati­ence, the same bringeth no other reason but because it must be so: but this doth so depend vpon the cōsideratiō of Gods will, that to suffer griefe in this life he acknowledgeth it to be iust & healthful; and therefore doeth take it patiently.

Cap. 9. Of the meditation of the lyfe to come.

THis is the Lordes aduise when hée exerciseth vs with any crosse to vse vs to the contempt of this present life: (which otherwise wold please vs more than méete) and thenceforth to stirre vs [Page] vp to the meditation of a life to come, that we finding héere nothing els but a strife, may aspire to heauen for release of our labours.

2 Betwéene these two there is no meane: either the earth must become vile vnto vs, or holde vs bounde with immoderat loue of it. Moreouer because it much auaileth with vs, greatly to e­stéeme of our selues, we must therefore be now and then called away, least wée be bewitched with such allurements.

3 He faineth not such a contempt of this presēt life, which should ether bréed hatred and ingratitude against God: for this life is of great estimation, & a sin­gular gift of Gods goodnes.

4 This present life is so to be cōtem­ned, 2. Cor. 5.6 Rom. 7.24 Phi. 1.23 that whatsoeuer we take from the wrongfull desire thereof, we ought to adde it to the desire of a better life: nei­ther are we simply weary thereof, but when we make comparison with a bet­ter Otherwise the place wherin y ^e Lord hath placed vs, ought so long to be kept of vs, till he call vs away.

5 When we heare of the dissoluing of [Page 138] vs, it may quake naturall sense: but the same infirmity must so be ouercomme with the desire of a life to come, y ^t fayth shoulde compell vs earnestly to desire that, which nature feareth. And no man hath well profited in Christes Schoole, but he that looketh for, with ioy, 2. Cor. 5.1. Rom. 8.19. Tit. 2.12. Luk. 22.18 both the day of his death, and also resurrection, not only with wishing, but also with groning and sighing, as a thing moste happie of all other to be loked for.

6 The cause being taken as well frō the consideration of this present lyfe, Rom. 8.37. 1. Cor. 15.16. Esai. 25.18. Reu. 7.17. 1. Thes. 1.6. Psal. 73.2. as of the life to come.

Cap. 10. How we ought to vse this present lyfe, and the helpes thereof.

WHat is the right vse of earthly benefites, which is a thing not to be neglected in the framing an order of life. The same is described of y ^e Lord, when he teacheth that this life is a cer­taine pilgrimage, wherby we labour to the heauenly kingdome, for heerevp­pon it followeth, that so farre foorth wée muste vse his benefites, eyther to our necessitie or to our pleasure, [Page] that they may be rather helpefull, than hurtfull to our course: Here therefore too much seueritie on the one side, but on the other, vnbrideled lust must be ta­ken héede of.

2 So God hath made all thinges for our commoditie, Psal. 104.14 not only to prouide for our necessitie, but also for our delight and pleasure.

3 It is vnnaturall Philosophie then, which granteth no vse of his creatures, but a necessary vse. But on the other side, we must with no lesse diligēce pro­uide a stay for the lust of the flesh; which if it be not brought into order, ouerflow­eth w ^tout measure. To this brideling, first we must know that all things are made to this end, Rom. 13.14 y ^t we should acknow­ledge the Authour, & giue him thanks, for his tender kindnes toward vs: ney­ther of which they can doe, which im­moderately doe abuse these earthly be­fites.

1. Cor. 7.34 Secondly all these things ought so farre foorth to be contemned, as shalbée expedient to the perpetuall and liuely meditation of the heauenly kingdome: [Page 139] but this is vtterly extinguished two wayes, by their ouermuche loue: first by immoderate vsing the things wher­in they aboūd, because by that meanes they make of helpes, lettes and impedi­mentes. There is great carefulnesse of trimming the body, and as great care­lesnesse of vertue: for they that are care­full of the bodie, are vnmindful of their soule.

5 Moreouer by gréeuously wanting, if they be absent, Phi 4.12 or by immoderat desi­ring: for this is a great hinderance to pietie. The scripture also tempereth the vse of earthly things after another sort, that is to say, whē it teacheth that they are so appointed for our vse, that wée shall render an account of them, & that to him who hath condemned all abuse with his owne mouth.

6 Last of all, the same also serueth to no small purpose to iudge what is the right vse of earthly things, because the Lorde biddeth euery one of vs in all the doinges of his life to haue an eye to his calling, that we take nothing in hande rashly, or with a doubtful conscience. [Page] From the 11. Chapter to the 18.

These eight Chapters of iustificatiō of Fayth, which followe, séeme to mée, that they may most aptly be knit toge­ther in this order: that first he doeth affirme the thing it selfe, in the 11. but the foure which next folow, by destroy­ing righteousnes by workes, doe con­firme euery thing according to that or­der which euery one doeth shew in their titles: the twelfthe is of the discripti­on of perfect righteousnes, 13: and from two thinges which are to be taken héed of, 14. of the consideration of the be­ginning and going forwarde of sanctifi­cation in the regenerate, 15. from two wicked affectes which alwayes accom­pany righteousnes of works. The thrée other, doe beate downe, first the slaunders, than the argumentes of the aduersaries: first those which are drawne from the promises either of the law or the Gospel, 17. thā those things whereby righteousnes of workes is gathered by promised reward .18.

Cap. 11. Of the iustification of Fayth, and first of the definition of the name and of the thing.

THere are thrée principall partes of this Chapter: for first he disputeth of the word, from the 1. to the 4: second­ly, he beateth downe Osianders dotage of essentiall righteousnes, from the 5. to the 12. Last of all, against righteous­nes of workes he setteth vp righteous­nes of Fayth, from the 13. to the 23.

1 After hée hath briefly recited those thinges which are before spoken of re­generation, he commeth to the doctrine of iustification, the knowledge whereof he proueth to be very necessary for two causes.

2 But that wée stumble not at the first entry, he sheweth what it is to bée iustified, first before God, secondly by workes, thirdly by Fayth.

3 This his interpretation of y ^e word he confirmeth by many testimonyes of Scripture: first where Luke sayeth, that the people when they had heard [Page] Christ did iustifie God, & where Christ pronounceth that wisedome is iustified by her children, he doth not mean there that they doe giue righteousnes, which alway remaineth perfect with God; Luk. 7.12.37 nor to make the doctrine of saluation righ­teous, which hath euer that of it self: but both these speeches serue to giue to God and his doctrine the praise that they de­serue. when Christ reprocheth y ^e Pha­risies that they iustifie them selues, hée doeth not meane that they obtaine righ­teousnes by well doyng, but doe vain­gloriously séeke for the fame of righte­ousnesse whereof they bée voyde. Luk. 16.15 They are not onelye called wicked dooers, that are guiltie in their consciences of any wicked dooing, but also they that come in daunger of iudgement of con­demnation: 1. Kin. 1.21 for when Barsabe saieth that shée and Salomon shal be wicked doers, shée doth not therin acknowledge any offence, but cōplaineth that she and her sōne shalbe put to shame to be num­bred among the reprobate and condem­ned. Gal. 3.8 Where Paul saieth, y ^t God iustifi­eth, it is ment y ^t he imputeth righteous­nes [Page 141] by faith. And where he saith, that he iustifieth the wicked man, it is ment that by the benefite of faith, he deliue­reth and maketh them free from dam­nation, Acts. 13.38 Luke. 18.12 which their wickednesse deser­ued, as Paule concludeth in an other place.

4 Moreouer he applieth the thing it selfe to the same out of Paul, Eph. 1.5 Rom. 3.24 2. Cor. 5.18 where he expresseth iustification by the name of acceptation.

5 As concerning Osianders dotage, he proueth that his foundation is, in that he peruersly did enterprete cer­taine places of the Vnion that is be­twéene Christ and vs, that is to say, mingling an essential vnion, as though the essence of Christe were mingled with ours, which is false: héerevpon it commeth to passe that Christ is to vs righteousnes, not in respect, as his righ­teousnes is ours by faith, but because Christ is the eternal God, the fountain of righteousnesse, and the very righte­ousnesse of God, imagining that wée are substantially righteous in God: as well by essence as by qualitie powred [Page] into vs: moreouer that not only Christ, but also his father, and the holy Ghost dwelleth in vs, by a certaine substanti­all mixture, as though GOD shoulde make vs a part of himselfe.

6 This dotage is more wicked and pernicious, then may with silence, bée passed ouer. For from thence procéedeth those two, first, to be iustified is not on­ly to be reconciled to GOD with frée pardon, but also to be righteous, y ^e righ­teousnesse be not a frée imputation, but a holinesse and vprightnesse, which the substance of God remaining in vs doth breath into vs, the other, that Christ is not our righteousnesse, in respect that being a Priest, he had with satisfactory purging sinnes, appeased his father to­ward vs; but in respect that he is the e­ternall God and Life. The first of these that Osiander may prooue hee both al­ledgeth a reason (which by a most fitte similitude is wiped away) and also ma­nifestly corrupteth certaine places of scripture. 1. Cor. 1.30 Rom. 4.5

7 That which hee obiecteth will fol­lowe by our doctrine, that the power of [Page 142] iustifiyng should be of it selfe in faith, by no meanes may be wiped away. In that he saith, that faith is Christ, it is a croked figure, and not be admitted for faith, which only is the instrument to receiue righteousnesse is vnfitly ming­led with Christ, which is the materiall cause, and both authour and minister of so great a benefite.

8 As concerning the proofe of that o­ther, he contendeth, that the inwarde worde is so of vs to bée receaued by the ministration of the outwarde worde, that he may drawe vs from the person of the Mediator, to his eternall diuini­tie: and séeing Christe is both God and man, he would haue him righteousnes to vs, in respect of his diuine & humane nature, which is cōfuted: for if this be­long properly to the Godhead, then it shal not be peculiar to Christ, but com­mon with the Father and the holy Ghost, forasmuche as there is not one righteousnesse of the one, & an other of the other, and that which is naturally frō eternitie, is not conueniently saide to be made to vs: Therefore properly [Page] it belongeth to the person of the media­tor. Whereas Osiander braggeth of a place of Ieremie, that the Lorde Ieho­uah shalbée our righteousnesse, Esay. 53.11 hee can get nothing by that, but that Christe which is righteousnesse, is God openly shewed in the fleshe. In an other place, where it is said, that God purchased to himselfe the Church w ^t his blood; Act. 20.21 it can­not thereby bée gathered, that the blood wherewith sinnes are purged, was di­uine, or of the nature of Godheade. Christ then was made righteousnesse, when he did put on the forme of a ser­uant: he did iustifie vs, when he shewed himself obediēt to his father, & therfore doth not this according to his nature of Godhead, but according to the office of dispensation, committed vnto hym. For although God alone is the foun­taine of righteousnes, and we be made righteous by no other mean, but by the partaking of him, yet because wee are by vnhappy disagréement, estranged from his righteousnesse, we must néeds come down to this lower remedy, that Christ may iustifie vs, with the force of [Page 143] his death and resurrection.

9 If he obiect, that this is a worke of such excellencie, that it is aboue the na­ture of man, & therfore cānot be ascri­bed, but to the nature of God: this also he plainly sheweth of how litle waight it is, Rom. 5.19 and howe maliciously he conten­deth, that the righteousnesse of God can be nothing else, but his essentiall righ­teousnesse, which Paule denieth, and Christe himselfe when hee meaneth to seale the righteousnesse and saluation, to which he hath brought vs, setteth be­fore vs an assured pledge thereof in his fleshe, Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread, but expressing the maner héere he addeth, that his fleshe is very meate, and his blood is very drinke: which maner of teaching is séene in the sacrament, which although they direct our faith to whole Christ, and not to halfe Christ, yet they doe therewithall teach, that the matter of righteousnes and saluation remaineth in his fleshe, not in that he is onely man, hee either iustifieth or quickeneth of himselfe; but because it pleased God to shew openly [Page] in the Mediator that which was hidden & incōprehensible in himselfe: wherfore Christ is as it were a Fountaine set o­pen for vs, out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the per­son of the Mediatour.

10 Yet he confesseth that wee want this incomparable benefite, till Christ be made ours: where also he sheweth, what this vnion, should be truely a no­table and an effectuall vnion: but my­sticall not essentiall. Then he sheweth to what end Osiander requireth so im­portunately essentiall righteousnesse: and essential habitatiō of Christ in vs, that is to say, first, to obteine that God hath powred himself into vs by a grosse mixture (and that to establish a carnall féeding of Christe in the Sacrament) moreouer to wyn that God doth real­ly breath his righteousnesse into vs: whereby we may bee really righteous with him. Through Christ, saith Peter are geuen the precious and most great promises that we should be made par­takers [Page 144] of the nature of GOD: As though we were now such as the Go­spell promiseth, 2. Pet. 1.4 1. Iohn. 3.1 that wee shalbe at the last comming of Christ.

11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this: and the obiectiōs wher­with he endeuoureth against the truth that we are not iustified by frée impu­tation, 1. Cor. 5.12 Rom. 4.7 Psalm. 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affir­meth, his first obiection is this, that Christ is made wisedom, which belon­geth to none, but to the eternall worde, Therefore Christ in that he is man, is not wisedome. But the answere is, that the onely begotten Sonne of God was in déede his eternall wisdome, but the name is of Paul diuersly geuen, be­cause all the treasures of wisdome and knowledge are laide vp in him: that therfore which he had with his father, Col. 2. [...] hée disclosed vnto vs: and so that which Paul saith is not referred to the essence of the sonne of God, but to our vse, & is rightly applied to Christ his nature of manhood, Iohn. 8.12 because although he shined a light in the darkenesse before that he [Page] did put on fleshe, yet it was a hidden light, till the same Christ came foorth in the nature of man the shining Sun of righteousnesse, which therefore cal­leth himselfe the light of the worlde. It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men, Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any crea­ture, but vpon the ordinance of God, for Angels can preuaile nothing to sa­tisfie God that are not therevnto ap­pointed, but that belongeth to Christ being man: & albeit Christ is called y ^e authour of life, in respect that he suffe­red death, Heb. 2.14 to destroy him that had the power of death, yet the honour is not taken away from whole Christ, as hée was openly shewed God in the fleshe; but a distinction onely made how the righteousnesse of God is conueied vnto vs, that we may inioye it. Neither doe we denie that, which is openly geuen vs in Christ, to procéede from the secret grace and power of God; Phi. 2.15 and the righ­teousnes which Christ geueth, to be the righteousnesse of God, that procéedeth [Page 145] from God: but we hold this, that wée haue righteousnes and life in the death and resurrection of Christ: and we hold this also, that God worketh in vs both to will and perfourme, and refourmeth with his spirite vnto holynesse of life and righteousnesse: but he doth not this by himselfe, and immediately, but by the hande of his sonne, with whom hée hath left all the fulnesse of his holy spi­rite, that with his abundant store hée would supply the néed of his members. And although righteousnesse come vn­to vs out of the secrete fountaine of the Godhead, yet it followeth not y ^e Christ which sanctified himselfe in the flesh, for our sakes was righteousnesse vnto vs according to his nature of Godhead. Iohn. 17.19 In redéeming the Churche, Esay saith, God did put on his righteousnesse as a harnesse, but hée did it, not to spoile Christ of his armour which hee had ge­uen him to make him no perfect redée­mer: but the Prophet ment nothing els but that God borrowed nothing out of himselfe, Esay. 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs.

[Page]13 And so comming to other that imagine righteousnesse to bee made of faith and workes, Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of faith and workes doe so differ among themselues, that when the one is established, the other must néedes be ouerthrowne.

14 The subtill shift that the Sophi­sters thinke they haue, when they at­tribute this to those works only, Gal. 3.11 which are doone of those that are regenerate, but not to those workes which men doe not, yet regenerated without the grace of Christ, is nothing worth.

15 The schoole men are more grosse which teache that man is iustified, not by imputation of free righteousnes, but by the holy Ghost helping to the ende­uour of holinesse.

16 The scripture when it speaketh of iustification of faith, doth leade vs to a far other ende, that is to say, that tur­ning away from the looking away of our owne workes, we should only looke vnto the mercy of God, and perfectiō of Christ.

17. 18 And the better to shewe y ^e same [Page 146] hée alledgeth two places out of Paule to make for his purpose. Rom. 10.5 Gal. 3.18

19 Thervpon he concludeth that we are iustified by faith only, although this word Only be no wher in the scripture to be found, and it is a foolish shift, Rom. 4.2 Gal. 3.10 that they say Paul doth onely exclude Cere­moniall workes, as though life had bin promised to the kéepers of Ceremonies only: and a curse threatened only to the breakers of them.

20 In what sense works are coun­ted worthie the title and rewarde of righteousnesse; Gal. 3.17 Rom. 4.6 and yet come not into account of iustification. And although we obtaine righteousnesse, not with a fained, but with a true faith, which worketh through loue, yet it worketh not righteousnesse by charitie.

21 The righteousnesse of faith is re­conciliation with GOD, Esai. 59.7 Rom. 5.8 and there­fore it consisteth vpon onely remission of sinnes.

22 That is prooued both by the testi­monie of the Scripture, 2. Cor. 3.19.28. Rom. 4.6 and of the Fa­thers. Augustine August. de ei [...]d. Dei. cap. 27 saith, The righteous­nesse of the Saints in this world stādeth [Page] rather in forgeuenes of sinnes, then in perfection of vertues. Bernard Bernar. in Cant. Ser. 22 saith, Not to sinne, is the righteousnesse of God: and the righteousnesse of man, is the mercifull kindnesse of God.

23 Héerevpon followeth that also, that man is not therefore iustified by faith, [...]. Cor. 5.21 Rom. 5.19 bicause the same doth take part of the spirite of God; but because he appre­hendeth the righteousnesse of Christ: as Iacob hauing not of him selfe deserued the preheminence of the first begotten sonne hyd him selfe in the apparrell of his brother; and being clothed with his brothers Coate, that sauoured of a most swéete smell, he crept into the fa­uour of his father, and receiued the blessing to his owne commoditie, vnder the person of another: so doe we lie hidden vnder the precious purenesse of Christ our elder brother, that we may get a te­stimony of righteousnesse in the sight of God. [...] de Iaco & [...]ita beata. Ambrose saith, that whereas Isa­ac smelt the sauour of the garments; peraduenture this is ment therby, that we are not iustified by workes, but by faith: because fleshly weakenesse hin­dereth [Page 147] workes, but the brightnesse of faith which meriteth forgeuenesse of sinnes, ouershadoweth the errour of déedes: and truely so it is, that we may appeare before God vnto saluation, it is necessary for vs to smell swéetely with his odour, and to haue our faultes couered and buried with his perfection.

Cap. 12. That to the ende we may be fully per­suaded of the free iustification, wee must lift vp our minds to the iudge­ment seate of God.

HE speaketh not héere of a worldly iudiciall court, Esay. 33.14 Psalm. 130.3 Iob. 4.17 Deut. 27.26 but of a heauenly iudgement seat, before y ^t which nothing is acceptable, vnlesse it be in all points whole and perfect.

2 It is easie truely, while the compa­rison stayeth on men, that euery man shoulde think he hath that which other men ought to contemne. But when we rise to haue respect vnto GOD, then sodenly that confidence falleth to the [Page] grounde, & commeth to naught, which he sheweth by a similitude, and certain places of Scripture. In the same case altogether is our soule in respect of god, as mans body is in respect of heauen: Luke. 18.15 Psalm. 43.2 Iob. 9.8 The sight of the eye so long as it conti­nueth in viewing things that lie neéere vnto it, doeth shewe of what pearsing force it is: but if it once be directed vp to the Sonne, then being daseled, and dulled, with the great brightnesse there­of, it féeleth no lesse féeblenesse of it selfe in beholding of the Sonne, then it per­ceaued strength in beholding inferiour thinges.

3 And out of the Fathers, but chief­ly out of Augustin & Bernard: Augustin saith, Ad. Boni. lib. 3 Cap. 5 All they which grone vnder this burden of corruptible flesh, and in this weakenesse of life, haue this only hope, that we haue one Mediator Iesus Christ the righteous, & he is the appeasement for our sinnes. Super Cant. Ser. 61. Bernard saith, Where is safe and stedfast rest and assured­nesse for the weake, but in the wounds of our Sauiour? and so muche the su­rer I dwell therein, as hee is mightier [Page 148] to saue. The worlde rageth, the body burdeneth, the Deuill lieth in waite: I fall not because I am builded vppon a sure rocke, I haue sinned a greeuous sinne, my conscience is troubled, but it shall not be ouer troubled, because I shall remember the woundes of the Lorde. Therefore my merite is the Lordes taking of mercy, I am not vt­terly without merit, so long as he is not without mercies. Shall I sing my own righteousnesse? Lorde I will re­member only thy righteousnesse, for he is made vnto me, the righteousnesse of God. Againe he saith, Ser. 13. in Cau [...]. Why should the Church be carefull of merites which hath a surer and safer way to glory vp­on the purpose of God: So there is no cause why thou shouldest aske by what merites we hope for good thinges, speci­ally, when the Lorde saith, Eze. 36.22.32 I will doe it, not for your sakes, but for mine own sake.

4. 1. Cor. 4.5 Iob. 15.16 5 There is no sanctuary of saftie wherein the consciences may quietly rest them, vnlesse they haue to do with y ^e iudgemēt of god, but bicause our hy­pocrisie [Page] is such, Esay. 35.6 1. Pet. 5.5 that vntil we come vn­to it, wée stroke and flatter our selues through an outwarde shewe of righte­ousnesse, and examine not the vnclean­nesse of our heart with egall ballance.

Psalm. 18.27 Soph. 3.11 Esay. 66.26 And this is at length true humili­ty, as by certaine testimonies is pro­ued.

Luke. 18.13 Matth. 11.287 And is declared by the example of the Publicane.

8 Arrogancie and carelesnesse ought therefore to depart from vs, because e­uery man so much hindereth his recei­uing of the liberalitie of God, as he re­steth in himselfe.

Cap. 13. That there are two thinges to be mar­ked in free iustification.

THE first of them that is to bée marked in frée iustification, Rom. 3.25 Eze. 20.42 Iere. 9.13 is this truely, that the Lorde haue his glory remaine vndiminished, and as it were, wholy and perfectly maintei­ned: for this is due vnto him of good right.

[Page 149]2 But they are all deceiued in this point, that glorie in them selues: Rom. 2.19. Rom. 3.26. Ephe. 12.8. and no man can chalēdge to him self any iotte of righteousnesse which hee doeth not wrongfully plucke from the glorie of Gods righteousnes.

3 The second is, that there should be peaceable quietnesse before God in our consciences; Pro. 20.9. Rom. 4.14. but the same can be sought for by no righteousnes of workes, nor by no other meane than by frée righte­ousnes: first otherwise Fayth is made voyde.

4 Moreouer the promise is voide, Psal. 119.76. if the fulfilling thereof doe hang vpon our deseruing, as by that other reason it is taken away, that is to say, if thou take away Fayth: for if Fayth bée fallen, there shall remaine no force for the pro­mise; but if Fayth stande, the promise also is abundantly confirmed: first hée proueth this out of Augustine: In Psal. 58. Trac. Priore. Augu­stine sayeth, that Christ shall raigne for euer in his seruantes, God hath promi­sed, God hath sayde it, and if that be not enough, God hath sworne it: therefore forasmuch as the promise is stablished, [Page] not according to our deseruings, but ac­cording to his mercy, no man ought to speake fearefully of that of which hée can not doubt. Bernard sayth, that the Disciples of Christ say, who can be sa­ued? but he answered: this is impossi­ble with men: but it is not impossible with God. This is our confidence, this is our only comforte, this is the whole grounde of our hope, but being assured of the possibilitie, what say we of his will: Eccle. 9.1. 1. Cor. 2.16 who knoweth whether he be wor­thy of loue or hatred? who hath knowne the Lordes meaning? or who hath bene his counsellour? Here now Faith must of necessitie help vs, here must his truth succour vs, that that which is hidden from vs; may be reuealed by the spirite, & his spirite testifiyng it, Rom. 8.16 Zach. 3.9 Esai. 9.6 Ephe. 2.14 Rom. 5.1 may persuade our heartes that we are the Sonnes of God.

5 Moreouer out of Paule, where al­so he declareth this selfe same thing by a contrary, that is to say, that wée are not therfore iust, because being regene­rate, we liue spiritually, because our Rom. 8.35regeneration is alwayes vnperfecte in [Page 150] this fleshe: but Fayth as touching iu­stification, is a thing méere passiue, Psal. 25.23. Gal. 4.6 and it bringeth nothing of our owne to the recouering of Gods fauour, but recei­ueth of Christ that which we want.

Cap. 14. What is the beginning of iustification, and the continuall proceeding ther­of.

TO the intent y ^t these things which are spokē may y ^e better bée vnder­stood, he taketh in hand to discusse what righteousnes may be in y ^e whole course of mans lyfe, and he diuideth all men in to foure partes, and entreateth seueral­ly of euery one: of the first, frō the first to the sixt: of the second and third, ioint­ly, in the 7. and 8: of the fourth, from the 9. to the 21.

1 The first of them is, Ier. 17.9 Gen. 8.21 that they that are endued with no knowledge of God, are drowned in idolatry, in thē is found no sparke of goodnes, from the crowne of the head to the sole of the foote: The outwarde shewe also of godlinesse, [Page] is of no price and estimation before God.

2 There is great differēce betwéene some of a better note, & other some most lamentable: they are also the giftes of God whatsoeuer excellent giftes ap­peare in the vnbeléeuers, and God bles­seth them with the blessinges of this present lyfe, that among men doe folow vertue.

3 What so euer is done of the vnbe­léeuers, although it séeme laudable, is yet for two causes corrupted, that is to say, by impuritie of heart: and because they despise the right end, Augustine sayeth, Lib. 4. cont. Iulia­num. that all they that are strangers from the true religion of the one God, how so euer they be counted worthie of admiration for opinion of vertue, are not only worthie of no rewarde, but ra­ther are worthy of punishment, because they doe with defiling of their heart, be­spot the pure good thinges of God. For though they be instrumentes of God, to preserue the fellowship of men, with iu­stice, continencie, temperancie of mind, valiantnes and wisedome; yet they doe [Page 151] very euilly execute these good works of God, bicause they are restrained frō euil doing, not by sincere loue of goodnesse, but either by only ambition, or by loue of them selues, or by some other crooked affection.

4 Which thing also he otherwise she­weth, first because they haue not Christ. Saint Iohn sayeth, 1. Ioh. 5.12. that there is no life without the sonne of God: who so haue no part in Christ, what manner of men so euer they be, what so euer they doe or goe about, yet they run forwarde with their whole course into destruction, and the iudgement of eternall death. Aug. ad Bonifa. in Cap. 5. Heb. 11.6. Augu­stine sayeth, Our religion discerneth the righteous from the vnrighteous, not by lawe of works; but by the very law of Fayth: without which, those that seeme good works, are turned into sins.

5 Moreouer, Ioh. 5.25. Iob. 41.2. Ephe. 2.10. 1. Tim. 1.9 Rom. 11.6. by wonderfull setting the grace of God directly against the natural state of man, that is to say, first because we are dead: secondly, because wée are nothing, till béeyng lightened with his grace, we be raysed, and as it were made a newe creature.

[Page]6 Last of all, (albeit he feare least he should do wrong to the mercies of God, which doeth so carefully trauell in pro­uing of this thing, as though it were doubtful & dark) by the testimony of E­sai, Es. 59.15 Rom. 5.6 Col. 1.2. 1. Cor. 6.11 1. Pet. 1.2 and a most strong reason: and that to take away the errour of the common people: who although hée confesse that no mā hath deserued, that Christ should perfourme our redemptiō, yet that they may enter into possession of redempti­on, they thinke they are holpen by their good workes. Séeing there is no righte­ousnes at all, but that which is accep­table to God, what acceptable thing can there procéede from his enemyes, whome hée wholly abhorreth with all their doings? And most certayne it is y ^t we are deadly and professed enemyes of God, till being iustified, we are receiued into friendship, then if iustification be the beginning of loue, what righteous­nes of workes can goe before?

7 Those whō he had diuided into the next thrée partes, they truely which be­ginning w ^t Sacramentes, deniyng God w ^t their déeds by the vncleannes of life, [Page 152] whom they confessed in mouth are only in name Christians, & they which hyde the wickednes of the hypocrisie of y ^e hart with vaine shewes, he putteth both vn­der this reason: No holy thing vndoub­tedly commeth from them, but vtter­ly damnable, first out of Haggee. Hag. 2.12

8 Moreouer out of Esai & Augustine, who sayeth, Esai. 1.14. Pro. 15.8. That fauour with God is not procured to any person by workes, but contrariwise, that workes do then please, and neuer til then, when the per­son hath first founde grace in the sight of God.

9 Comming to the fourth place, that is to say, of them which being regene­rate by the holy Ghost, doe meditat true holines, he confesseth that they do walk in the way of the Lorde by the guiding of the holy Ghost, 1. Kin. 8.5. yet there commeth nothing so perfecte from them, which is not sprinckeled & corrupted with some rottennes of the fleshe, especially when we haue to deale with the iudgementes of God.

10 Moreouer, although it might bée that wee shoulde haue some thorowly [Page] pure and perfect workes, yet one sinne is enough to blotte and quench out all remembrance of the former righteous­nes: Eze. 18.24. Iam. 2.10. and therefore we can be iustified by no meanes by our workes.

11 Last of all, the Scripture doeth manifestly teach that the faythful, Rom. 4.13. Hab. 4.7. Rom. 4.7. how so euer they excell in good workes, are iustified by only Fayth, and frée impu­tation of righteousnes.

12 The starting hole, wherwith the schoolemen séeke to escape by, when they say that good works are not by outward worthines in themselues of so great va­lue, that they be sufficient to purchase righteousnes; but this, that they be of so great value, is of grace accepting thē: is confuted.

13 No workes of ours can of them­selues make vs acceptable and pleasing to God: for it is proper to Christe only. And by so much more are they deceiued in those things which they teach, about making satisfaction: Leui. 18.5. Gen. 3.17. Phi. 3.13. first, by the works of satisfaction, because satisfactions be­ing once takē away, those things must néedes fall downe.

[Page 153]14 Moreouer because that saying of Christ doeth betoken farre otherwise, Luk. 17.10 When you haue done all, &c.

15 He sheweth y ^t the obiection which they take out of Paule, that among the Corinthians he did of his own wil yeld of his right, which otherwise hée might haue vsed, if he had would, maketh no­thing for them: first by enterpreting the place, secondly by a generall doctrine ta­ken out of Chrysostome, Lu. 17.7. Esai. 1.12. That all our works are due to the Lord, euen as the possessions of bondmen: thirdly, that their supererogations are nothing els but vaine trifles.

16 In this behalfe there are chiefly two pestilences to be driuen out of our mindes: Psal. 143. [...] Iob. 10.11. that we put no affiance in the righteousnes of workes, and that we a­scribe no glory to them: but whē our af­fiance is driuē away, al glory also must necessarily depart.

17 It is seuerally shewed, that in the foure kindes of causes, none doth accord with workes in the establishing of our saluation: but the cause of procuring the eternall life to vs, is y ^e mercy of the [Page] heauenly Father, and his frée loue to­ward vs. Iob. 3.16. Rom. 3.23.24. The materiall cause is Christ with his obedience, by which he hath purchased righteousnes to vs, y ^e formall or instrumental cause is Faith, and the finall cause is y ^e shewing of y ^e righteous­nes of God, & the praise of his goodnesse.

18 Hée taketh away two obiections that may be obiected: first that holy men doe oftentimes strengthen and comfort themselues with remembrance of their own innocency and vprightnes, & some­tyme also forbeare not to reporte of it: which although it may two wayes bée done, yet it maketh nothing for them, & first séeing the godly ones doe not this, to rest vpon the affiance of workes, and to derogate any thing from frée iustifi­cation.

Gen. 24.10. Pro. 14.26. 2. Kin. 20.4. Ephe. 3.18.19 Moreouer bicause they do nothing but by the fruites of their vocation, call to minde y ^t they are adopted of the lord, into the place of children.

20 Therfore he concludeth that they attribute nothing to their desertes: nor derogate any thing from the frée righ­teousnes which they obtaine in Christ, [Page 154] which also he sheweth by a notable ex­ample of Augustine, which is this: I do not say to the Lorde, despise not the workes of my handes, or I haue sought the Lord with my hands, and haue not bin deceiued. But I doe not commend the works of my hands: for I feare least when thou hast loked vpon them, thou shalt finde more sins then merits. Only this I say, this I aske, this I desire, De­spise not the workes of thy handes, be­hold in me thy worke, not mine: for if thou beholdest mine, thou damnest me: if thou beholdest thine, thou crow­nest me: for whatsoeuer good workes I haue, they are of thee.

21 The other, y ^t the Scripture shew­eth, that the good works of the faithfull are causes why the Lorde doeth good to them, they are causes truely, but inferi­our causes, Rom. 8.3. Rom. 6.13. and those thinges which de­pend of frée iustification, are not against it. Moreouer, in these spéeches he rather noted the order, then the cause.

Cap. 15. That those thinges that are commonly boasted concerning the merites of workes, doe ouerthrow as well the praise of God in giuing of righte­ousnes, as also the assurednes in gi­uing of saluation.

AFter he hath shewed that works are not auaileable to iustificati­on, he now setteth to be discussed whe­ther they deserue fauour w ^t God or no.

2 The name of merite was euill ap­plied to workes by the old fathers, yet they had a godly meaning, as appereth by Augustine, Chrysostome & Bernard. Augustine sayeth, Psal. 88. Eze. 36.31. when man seeth that what so euer good he hath, he hath it not from him selfe, but from his God: he se­eth that al that which is praised in him is not of his owne merites, but of the mercy of God.

3 Good workes doe both please God, and are profitable to the doers of them, that they may receiue for rewarde the most large benifits of God, not because they so deserue, but because the goodnes [Page 155] of God hath of it selfe appointed this price vnto them: as that which bestow­eth good workes and their commendati­ons vpō vs, that they may neuertheles séeme after a certain maner to remaine with him.

4 How two places must be vnderstood which y ^e Papists abuse, to cōfirm their error: and except they take that sense, they offend two waies against the com­mon doctrine of the scripture, the verie wordes of Ecclesiasticus are these: Eccle. 16.14. Heb. 13.16 [...]. Hée shal make place to euery mercy: and euery man shal finde according to his works. In the words of the Apostle is nothing els, but that such sacrifices do please and are acceptable to god. Mat. 25.21. Esai. 55.1. And albeit Christ sayeth, that to him that hath, shal be gi­uen: and that the faithful seruant shall be set ouer many thinges, that hath bin faithfull ouer litle: yet he sheweth that the increase of the faithfull are the gifts of his frée goodnesse.

5 Which he proueth by that y ^t Paule calleth Christ the only foundatiō: 1. Cor. 3.11. 1. Cor. 1.10. for he [Page] is so, the foundation that wée haue all thinges in him, but nothing in our selues, as he seuerally sheweth.

6 The Schoolemen haue long tyme taught the world farre otherwise: that is to say, that Christ hath deserued for vs the first grace, that is the occasion of deseruing: but now it is our part, not to let goe the occasion offred, as though he only had opened the gate, in the meane whyle, leauing to vs to goe in by our owne power.

7 Herevpon folowed certaine other thinges, first that they take from vs the iustification of Fayth: Moreouer, that drawing good workes from the power of frée will, they steale from God some­what to giue to man in the prayse of good works: thirdly, that although they continually call vpon good workes, yet in the meane tyme they so instruct their cōsciences, Ephe. 2.10. y ^t they neuer dare haue affi­ance, that they haue God well pleased, and fauourable to their good workes.

8 He concludeth, that the foundation which he hath laid, doth plentifully suf­fice both to doctrine & exhortation, and [Page 156] also to consolation.

Cap. 16. A confutation of the slaunders, wherby the Papists goe about to bring this doctrine into hatred.

HE doeth not therefore abolish good workes, 1. Cor. 1.3 [...]. because hée denyeth them to bée iustified by good workes.

2 That also is moste false, that the mindes of men are withdrawne from the affection of well doing, when wée take from them the opiniō of meriting, he proueth by two reasons: Heb. 9.14. Rom. 6.6.1 S. Tit. 2.11. 1. Cor. 3.16. first if this only be entended, whē men serue God, that they looke to rewarde, or let out to hyre, or sell their labours to him, they litle preuayle, for God will be fréely worshipped, fréely loued; He alloweth y ^t worshipper, which when all hope of re­ceiuing rewarde is cut off, yet ceasseth not to worship: Moreouer, if men bée to be pricked forwarde, no man can put sharper spurres vnto them, than those that are takē of the end of our redemp­tion and calling.

[Page] Rom. 12.1. Mat. 5.16. 2. Cor. 9.7. Psal. 130.4.3 This Methode of teaching is more auailable to the purenes of life, then if in thrusting in of merits, thou shouldest beate out some seruile and constrayned obediēce of the law, although this kinde of exhortation be profitable, and vsed in the Scriptures.

4 It is a most vaine slaunder y ^t men are allured to sinne, when we affirme that frée forgiuenes of sinne wherin we say righteousnes consisteth, which is fréely giuen vs in Christ, who bought it with a price: for our filthines is such as is neuer washed away, but with the fountaine of his moste precious blood: now if we once haue receiued any good thing, howe can we but dread, beyng once cleansed, to wallow our selues a­gaine in the myre, as much as in vs ly­eth, to trouble and infect the purenes of this fountaine? I haue washed my féete sayeth the faithfull soule, Ca [...]. 5.3. howe shall I againe defile them.

Cap. 17. The agreement of the promises of the Lawe and the Gospell.

THey which alledge the promises of y ^e law to ouerthrow iustificatiō of faith, and so thereby doe reason, Deut. 7.23 Iere. 73.23 Deut. 11.26 that either such blessings, are idle and fruit­lesse, or that iustification is not of faith alone, he beateth downe in this order: that whosoeuer wil obteine iustificati­on, must néedes leaue the law, and as it were brought into libertie from the bondage thereof, not that carnall li­bertie which shoulde drawe vs from kéeping of the Law, shoulde allure vs to thinke all thinges lawfull, and to suffer our lust, as it were the staies be­ing broken, and with loose raines to runne riot: but the spirituall liberty which may comfort & raise vs, in a dis­maide and ouerthrowne conscience, shewing it to be frée from the curse, and damnation, wherewith the lawe helde it downe fast bounde and tyed. This deliuerance from the subiection of the lawe wee obteine, when by faith wee take hold of the mercy of God in Christ, whereof we are certified of the forgiue­nesse of sinnes, with the féeling wherof the law did pricke and bite vs.

[Page] Gal. 2.16 Psalm. 19.122 This hée confirmed by an exam­ple, of Paul and Dauid, If the faith­full remooue from the law into faith, that they in faith finde righteousnesse, which they sée to bee absent from the law: truely they forsake the righteous­nesse of the law.

3 Therefore the promises of the lawe, if they bée considered in them­selues, Leuit. 18.5 Eze. 20.11 Rom. 10.5 or haue respect to y ^e merites of workes, vtter not their effectualnesse towardes vs, and are after a sort abo­lished: but when the promises are put in place of them, they not onely bring to passe, that we our selues are accep­table to GOD, but that our workes also haue their thankes: and that for thrée causes of Gods liberalitie: wher­by it cōmeth to passe, y ^t the works of the faithful are acceptable to god, first that GOD turning away his sight from the workes of his seruantes, which de­serue reproch, embraceth thē in Christ, and by the meane of faith, reconcileth them to himselfe without the meane of workes. Secondly, of his fatherly loue [Page 158] and tender mercy, he lifteth vp workes to great honour, not waying the wor­shinesse of them. Thirdly, hée recea­ueth the same works with pardon, not imputing the imperfection wherewith they are defiled.

4 The place of Peter which they al­ledge of Cornelius, to make for their purpose, doeth proue nothing lesse then that man is prepared to receaue the grace of GOD by the endeuour of good workes, but by contrariwise (séeing there is a double accepting of man with GOD) first when fin­ding nothing in man but only mise­rie, Gal. 5.5 yet of his great liberalitie hee re­ceiueth him fréely.

5 Last of all, when by the same hée hath newe begotten him, and newly fourmed him into a newe life, he nowe imbraceth him as a new creature, gar­nished with the gifts of the holy spirite, (wherof Peter speaketh in this place) hée setteth downe plainely and shew­eth that Cornelius was fréely accepted, before that his good workes coulde bée accepted: & this is the meaning of other [Page] places which witnesse that God is gen­tle and merciful, Hebe. 1.5 Deut. 29.18 2. Sam. 22 to the obeiers and fol­lowers of righteousnesse.

6 But that suche places may better be vnderstood, first he willeth vs to con­sider whether it be a promise of the law or a promise of the Gospell, for both these two may not bee vnderstood in one sense: for the promises of the law, alwayes vnder condition, Psalm. 1.5 Esay. 33.14 if wee will doe it, &c. doe promise reward: but the promises of the gospel although they are pronounced almost with such like wordes, as when it is saide that the Lorde kéepeth the couenant of mer­cy, with all them that loue him, &c. yet hee rather sheweth what are his ser­uants, which haue faithfully receiued his couenant, then they doe expresse the cause why GOD should doe good to them.

7 Moreouer hee entreateth specially of two such kindes of speaches: first, of them y ^t garnish good workes with the title of righteousnes, that is to say, they doe respect such workes, not so much in respect of them, that they are doone of [Page 159] mē, as that they are commanded in the law: for in the same sense, it is no mar­uell if they be garnished with the title of righteousnesse, Deut. 6.6.26 Deut. 24.13 Psalm. 106.30 Luke. 1.6 séeing that both the obedience of the same lawe, doeth con­taine an absolute righteousnesse, & the kéeping of euery commandemēt a part of righteousnesse. Gen. 4.4 Psa. 106.30.3 [...]

8 Then also he speaketh of the other that is of them, which affirm that man is iustified by good workes, and first hée determineth that works in themselues preuaile nothing at all, and that we are iustified by only faith: But when the faithfull haue obteined this fréee iustifi­cation, now the good workes which fol­lowe, haue another valuation, then af­ter their owne deseruing: neither are they falsly counted vnrighteous, or im­puted for righteousnesse.

9 The better to confute the same, hée wringeth his aduersaries so on euery side with a horned argument, that by no meanes they can escape, for if they obiect the righteousnesse of workes to assaile the righteousnesse of faith, they may many wayes be driuen, to be for­ced [Page] to confesse that there is no worke that is not both corrupted with trans­gressions adioyned with it, and with the corruptnesse of it selfe, that it can not haue the honour of righteousnesse: but if they graunt that they come from the righteousnesse of faith, that works otherwise vnpure, Deut. 2.7 Iob. 4.8 shoulde bee imputed to righteousnesse, or else acknowledge only the righteousnesse of faith, with­out the which righteousnes of workes, is nothing, or els by their righteousnes of workes, they must néedes make a vi­pers birth.

10 Hée prosecuteth this argument more at full, graunting that by this meanes, Rom. 3.7 there is not onely righteous­nesse in partes, as our aduersaries would haue it, Iam 1.12 Psal. 11.6 but also that it is allow­ed of God, as if it were a perfect and full righteousnesse: Matth. 5.3 yet because the iu­stification of faith is the fundation, the same ought not to be lifted vp to destroy this: for by only faith, not only we our selues, but also our workes are iustifi­ed. And this is the righteousnesse of workes which the Scripture so often [Page 160] speaketh of.

11 Because they are diligent to al­ledge much out of Iames against this doctrine, first hee merily laugheth at their boldnesse, which while they gnaw at iustification of faith, and so drawe Paul to fight with Iames, in y ^e meane space they determine no marke of righ­teousnesse, where consciences may stay at rest. Moreouer hee sheweth what was the scope of the Apostle, and where the aduersaries are deceiued, that is to say, in a double deceit: first of faith.

12 Moreouer of iustification, for the Apostle speaketh of the declaration of righteousnesse, but not of imputation, (as they haue thought) neither doth hée dispute by what reasō we are iustified, but he requireth of the faithfull a wor­king righteousnesse.

13 That which they obiect out of Paul; that the doers of the law, Rom. 2.1 [...] not the hearers are iustified, doth tend to none other ende, but y ^t the Apostle may cast down y ^e Iewes from foolish confidence, which boasted themselues of the onely [Page] knowledge of the Lawe, when in the meane time they were the greatest de­spisers of it, & it may be cast vpon their owne pates.

14 In these places where the faith­full doe boldly offer their righteousnes to the iudgement of God to bee exami­ned, and require that sentence be ge­uen of them according to it: two things are to be considered. Neither woulde they bring into iudgement the whole life, 1. Sam. 26.13 2. Cor. 2.12 Psalm. 36.9 but some speciall cause, neither doe they claime to thēselues righteousnes, in respect of the perfection of God, but by comparison of wicked and naughtie men, so they stande not against frée iu­stification of faith. Dauid when hée re­quired the Lord to render to euery man according to his righteousnes & trueth, ment not y ^t the Lorde shoulde examine by himselfe, and reward euery man ac­cording to his desertes, but hée tooke the Lorde to witnesse, how great his inno­cencie was in comparison of the wic­kednesse of Saul. So Paul defendeth his faithfull and honest dealing, which he knew to be pleasing to the mercifull [Page 161] kindnesse of God against all euill spea­king of men. Paul saith also, that hée knoweth no euill by himselfe, but that he is not thereby iustified, because hée knewe that the iudgement of God farre surmounteth the bleare eied sight of men, and howsoeuer the godly defende their innocencie against the hypocrisie of the vngodly, yet when they haue to doe with God alone, they crie with o­pen mouth.

15 In that by certaine other places they woulde ascribe to the wayes of the faithfull righteousnesse and life, Pro. 20.5 Eze. 18.9 Eph. 1.4 they do very euill reason, that the vprightnesse of the faith is a step toward immortali­ty, but the same is of fatherly kindnes, not that their workes as the schoolemen dreame, are by the accepting of GOD aduaunced to the price of equalitie.

Cap. 18. That by rewarde, the righteousnesse of workes is ill gathered.

THose sayings, which affirme that God doth render to euery one ac­cording [Page] to their workes, doe rather shewe the order and consequence, then the cause, Matth. 16.27 2. Cor. 5.10 but it is out of doubt that God doth accomplish our saluation by these degrées of his mercy, when those whō hee hath chosen, he calleth to him; those whom he hath called, Ios. 5.29 Matth, 25.34 he iustifieth; those whom he hath iustified, hée glori­fieth. Although hée doe by his onely mercy receaue them that be his, into life: yet because he bringeth them into possession thereof, by the race of good workes, Phi. 2.12 Iohn. 6.27 that he may fulfill his workes in them, by such order, as hée hath ap­pointed: it is no maruell if it be saide that they be crowned according to their workes, by which they are prepared to receiue the crowne of immortalitie.

2 Those sayinges also, which call life euerlasting, Matth. 25.34 the reward of workes, doe not make workes, the cause of sal­uation: Gen. 15.5 it is shewed by the nature of in­heritance, and confirmed by a notable example, that the Lord rewardeth the workes of the faithfull, with those be­nefites, [Page 162] which hee had already geuen them before the workes were thought of, hauing no cause why to doe good to them, but his mercy.

3 Yet the Lord doth not deceaue or mock vs, when he saith, y ^t he rendereth for rewarde to workes, Col. 1.4 1. Pet. 1.5 the same thing which hée had before workes freely ge­uen: the fruite of the promises is also rightly assigned to them, Matth. 10.30 to the ripenes whereof they doe bring vs, in order as he hath set it: Rom. 8.18 yet wée must take héede that we thinke not y ^t the reward which the Lorde promiseth vs, is reduced to the measure of merite: it is a thing also worthie to bee noted in these places, where eternall life is called, the re­warde of works, that it is not so much to bee taken for the communicating which we haue with God, which goeth before, as for the possession or enioy­ing of blessednesse which followeth.

4 When the Scripture doeth call, eternall life the rewarde of workes, [Page] it doth it not to set foorth the worthines of our workes, [...]. Cor. 15.19 Rom. 8.30 as if they deserued suche rewarde, but to succour our weaknesse which otherwise it doeth exercise with many miseries while we liue here.

5 The Scripture besides that, it for­biddeth to reioyce in workes, because they are the frée giftes of God, it there­withall teacheth that they are alway defiled with some dregges, 2. Tim. 4.8 that they cannot satisfie GOD, if they be exa­mined by the rule of his iudgementes: but least our courage shoulde faint, Hab. 2.4 it teacheth that they please by only par­don, and are susteined with the promise of a crowne. August. ad Va­len [...]. de. gra. & lib. arbit. Augustine sayth, To whom should he being a iust iudge, ren­der a crowne, if he had not being a mer­cifull father, geuen grace: and howe should there be righteousnesse, vnlesse grace went before, which iustifieth the vnrighteous? howe shoulde these due thinges be rendered, vnlesse these vn­due things were first geuen? Caluin. yea how should he impute righteousnesse to our workes, vnlesse his tender mercifull­nesse, did hide the vnrighteousnesse that [Page 163] is in them? how should he iudge them worthie reward, vnles he did by imme­surable, bountifulnesse take away that which is worthie of punishment?

6 The former places being expoun­ded hée descendeth to other more parti­cular, Luke. 16.9 1. Tim. 6.17 and first he answereth those two places in Luke & Timothie, y ^t they sig­nifie nothing else but to teach vs that it is our partes, if wée beléeue that heauen is a Countrie, to send ouer our riches thither, rather then kéepe them héere, where we must loose them with soden remoouing.

7 That which they obiect out of two other places, Heb. 6.10 Rom. 8.19 Luke. 24.25 that the faithful through afflictiōs are counted worthie the king­dome of heauē, and that it is righteous with God, to render rest to thē: & y ^t God is not vniust, y ^t he should forget their workes; & that workes ought not to be extended to the worthinesse of desert; but onely because they beare their markes of the Lorde which are the signes of the children of God, neither is this righteousnesse, whereof he speaketh [Page] referred to the rendring the equitie of due, but to the trueth of Gods pro­mise.

August. Psal. 32 & .109 The Lord, saith Augustine, is faith­full which hath made himselfe debter to vs, not by receiuing any thing of vs, but by promising al things to vs.

1. Cor. 13.2 Col. 3.148 Hée answereth to thrée other pla­ces, the first place speaketh not of true faith, & so it belongeth to this matter: the seconde doth not so geue the chiefe place to charitie, as though it should be more meritorious to iustificatton, (for this is not due to faith according to the dignitie of worke, but only to the mer­cy of God, and the merites of Christ.) The thirde doeth both yéelde to cha­ritie the bond of perfection in another sense, and doth make nothing for them howsoeuer they take it.

9 Leauing y ^e rest (because he thinketh thē too ridiculous) in y ^t they obiect that Christ hath commanded a certain man to searche the kingdome of GOD by the kéeping of the commaundements, Matth. 19.17 [Page 164] he teacheth that it is méete for two cau­ses that hée shoulde so answere: yet it maketh nothing at all for the iustifica­tion of workes. The lawier being fil­led with the persuasion of the righte­ousnesse of the Lawe, was blinde in confidence of workes. Againe, he sought nothing els but what were the workes of righteousnesse, by which saluation is gottē, therfore he is worthily sent to the Lawe, in which there is a perfect mir­rour of righteousnesse, for if wée séeke saluation in workes, wée must kéepe the commandementes which none is able to doe, Matth. 11.35 therefore wée must resorte to an other helpe, namely to Faith in Christ.

10 Last of all, hée answereth to a ca­uill in that they obiect, that we wrong­fully set faith as contrary to workes, Ioh. 6.29 because faith in some places is called a worke, and that common rule of reason that of contraries is all one rule he pro­ueth, doth nothing preuaile héere, Iames. 2.10 séeing they would wrest it to this end, y ^t as e­uery sin is imputed to vs for vnrighte­ousnesse, [Page] so it were méete, that to euery good worke should be geuen the prayse of righteousnesse.

Cap. 19. Of christian libertie,

Lucian an vn­godly man.THis doctrine is so necessary, y ^t al­beit the wicked and Lucianicall men doe pleasantly taunt it with their scoffes, yet the defence therof, must not be geuen ouer, that we may cut of occa­sion from such perilles.

Ephe. 1.4 1. The. 44.52 Christian libertie consisteth in thrée partes, the first, that the consciences of the faithfull, while the affiance of their iustification before God is to be sought, may raise and aduance them selues aboue the lawe, and forget the whole righteousnesse of the lawe.

3 The whole Epistle to the Gala­thians, Gal. 3.13 doeth prooue the same, as ma­nifestly appeareth, by those thrée prin­cipall Chapters, wherein hée stan­deth.

4 The seconde parte hangeth vppon [Page 165] the first, that consciences obey the law, not as compelled by the necessitie of the lawe: Deu. 6.5. but being frée from the yoke of the lawe it selfe, of their owne accorde they obey the will of God. that can not be so long as we are vnder the lawe.

5 But when we are deliuered from this seuere exacting of the law, Malac. 3.17. we may merily and with great chéerefulnes an­swere his calling and followe his gui­ding.

6 The Apostles haue touched this part of our libertie. Kin. 11.2. Rom. 6.12. The end thereof is not to kindle vs to euill, but to encou­rage vs to good.

7 The third part is, y ^t we be bounde with no conscience before God of out­ward thinges, which are by themselues indifferent, but that we may indifferēt­ly sometyme vse them, and sometyme leaue them vnused. The knowledge of this part is very necessary, least wée be either caried by desperation into a cōfu­sed deuouring pit, or els despising God, & casting away his feare, we make our selues away through destruction, which we haue not readie.

[Page] Rom. 14.14.8 This same he prosecuteth, & more largely expoundeth.

9 This Christian libertie is spiritu­all, Tit. 1.26. Luk. 6.24. and the whole strength thereof con­sisteth in appeasing fearfull consciences before God. There are two kind of mē that offende against it, the one of them is, that couer the same with their owne desires, that they may abuse the giftes of God to their owne vse.

10 The other sorte is, which think their libertie is nothing, vnlesse it bée vsed among men: and therefore in v­sing the same they haue no regarde of the infirmitie of their bretheren.

Rom. 14.1.22. 1. Cor. 8.9.11 By this occasion speaking of of­fences, he maketh two sortes of them, the one giuen, the other receiued: the one whereof he calleth of the weake, the other of the Pharisies, and he sheweth what both are.

Act. 16.3. Gal. 2.3.12 He sheweth both by doctrine and also by Paules example, who they are that are to be counted weake, and who Pharisies: but some peruersly imitate Paule.

13 Whatsoeuer he hath taught of a­uoiding [Page 166] offence, ought to be referred to meane and indifferent thinges: but those which are necessarie to bée done, 1. Cor. 3.2. are not to be left vndone, for feare of a­ny offences.

14 By this prerogatiue it commeth to passe, 1. Pet. 1.18. Gal. 5.1.4. that the cōsciences of the faith­full are not to be entangled with any snares of obseruations in those things, whome the Lorde willed that they shoulde bée at libertie, and exempte from the power of all men: yet both ought not so to bée taken, as though mans whole obedience were also taken away and cast downe.

15 Leaste any man shoulde stumble at that stone, we must consider, that there are two sortes of gouernment, spirituall and polityke, and howe these are to bée distinguished the one from the other.

The lawes also which belonge to spiri­tual gouernment, are to bée considered, whether they are agréeable to the word of God or no: But leauyng of the de­claration [Page] both of Ciuill gouernment, Rom. 13.1.5. Rom. 2.15. and also of Ecclesiasticall lawes, till a more fitter and conuenient tyme be gi­uen to speake therof, the better to shew, to what end the consciences are bounde to humane constitutions. first he shew­eth what a conscience is.

2. Tit. 15.16 Moreouer what relation it hath to outwarde obedience: first in those thinges which in them selues are either good or euill: secondly in meane things.

Cap. 20. Of prayer which is the chiefe exercise of Fayth, and whereby we daily re­ceiue the benifites of God.

IN my iudgement we may diuide this Chapter into thrée principall partes. for first he setteth downe certaine rules from the 1. to the 16. secōdly he entrea­teth of inuocation of dead Saints, from the 17. to the 27. thirdly, he sheweth howe manifold prayer is, and disputeth of euery one: 28.29. Fourthly he en­treateth of certaine accidents of praier, from the 30. to the 33. fiftly, he decla­reth [Page 167] the Lordes prayer, from the 34. to the 49. Last of all, he ioyneth certayne other thinges of prayer, from the 50. to the 52.

1 Going about to speake of prayer, he knitteth the proportion of his declarati­on to the former: séeing it appeareth by those thinges which are spoken, both that man is so emptie of all good things, and also that God doth giue in his sonne Christ, that which we stand in néed of: that if any would search helpe to succor his necessitie, he must goe beyonde him self, and striue vnto God only. Rom. 8.26. Herevp­pon it followeth, that whatsoeuer wée want in our selues, we must search in him, and require of him by prayer.

2 Prayer is very necessary: 1. Kin. 18.42. Psal. 145.18. and by the benifite thereof, we obtaine to come vnto those riches that are layde vp for vs with the heauenly Father.

3 The Lorde must be called vppon, albeit he néede no admonisher, and hée is readie of his owne accorde to giue vs that we néede.

4 The first rule is, to frame prayer rightly & wel, that we be no otherwyse [Page] framed in mynde and heart, then be­commeth them, that enter into talks with God.

5 Here therefore it is to be noted, that casting off all lightnesse, Psal. 25.1. Psal. 62.9. wée earnestly apply our studies and senses to pray: se­condly, that we pray not but as the lord permitteth, because we can not do these thinges of our selues, God to helpe our weaknes hath giuē vs his spirit to teach vs y ^t which is right, & to rule our affecti­ons: yet not giuing ouer the charge of praying to the Spirite of God, we our selues in y ^e mean tune should wax dull.

6 The other is, that in praier we true­ly féele our owne want, and earnestly thinking that we stand in néede of those things that we aske, we ioyne with our prayer an earnest, yea seruent affection to obtayne: therefore two vices must be taken héede of, least remisly or sleight­ly wée recite prayers after a prescribed forme, or without meditatiō we mum­ble vp prayers to GOD, because they would obtayne.

Iae. 5.13. Psal. 32.6.7 Neither is this any thing to the cō ­trary, that we are not alwayes driuen [Page 168] with the lyke necessitie to pray: for our condition is alwayes such, whether we beholde our temporall riches, or much more our spirituall, that we should al­wayes haue lyke oportunitie: so that vnlesse the most righteous doe earnest­ly repent him of his sinnes, his prayer should be accursed.

8 The third is, that who so euer pre­senteth him selfe before God to pray, should forsake all thinking of his owne glorie, put of all opinion of worthines, Dan. 9.18. Psal. 144.2. and finally, giue ouer all trust of him­selfe, giuing in the abasing of him selfe, the glory wholly to God: lest if we take any thing bée it neuer so little to our selues, we doe with our owne vayne swelling fall away from his face: which also he sheweth by certaine examples.

9 Herevpon it followeth, that the be­ginning and also the preparing of pray­ing rightly, is to flée to y ^e mercy of God, Psal. 25.6.18. Psal. 51.7. and to craue pardon, with an humble and playne confession of the faulte: but this is wonte to bée done two wayes, first, in generall, which be­longeth to all men. Moreouer, specially [Page] when any man praieth to haue his sins forgiuen, when hée desireth release of paine, that the cause being taken away. the effect may be taken away.

1. Ioh. 3.22. Iob. 9.21.10 Neither doeth it hinder that the holie ones séeme sometyme, for the en­treating of God, to alledge the helpe of their owne righteousnes, and the same may be done two wayes.

11 The fourth rule is, that being so throwne downe and subdued with true humilitie, we should neuertheles with certaine hope of obtaining, be encoura­ged to pray, Psal. 5.8. that y ^e only goodnes of God may rayse vs vp, being oppressed in our owne euilles. Affiance therefore is ve­ry necessary, not such as excludeth vs from all care, but such as certainly la­boureth with the mercy of God.

Heb. 4.15. Ephe. 3.12.12 The aduersaries do accompt this doctrine of assured hope of praying, for absurd: but the holy Ghost hath so en­structed vs, neither is it contrary with it, because this assurednes is knit toge­ther with the knowledge of our misery, néedines, and filthines.

13 Séeing the Lorde first commaun­deth [Page 169] to pray, Psal. 50.24. Mat. 6.7. and then ioyneth a pro­mise to the commaundement, they are both Rebels and Infidels, whosoeuer they are that turne their backes & come not the right way to the Lorde, howsoe­uer certaine hypocrites vnder the cou­lour of humilitie and modestie, doe by that meanes get prayse.

14 Hée sheweth by certaine selected promises, Pro. 18.10. Ioe. 2.32. how earnestly we should em­brace the liberalitie of God fréely offe­red vs. Neyther is this any let that we excell not with equall holinesse, as is commended in the holye Fathers, to whome these promises were made: and whosoeuer call not vpon God when oc­casion is offered, are Idolaters, what coulour so euer they pretende: that a dreadlesse Spirite to pray, agreeth wel with feare, reuerence, and careful­nesse, and the godly are well sayde, both to fall downe, and lift vp their prayers.

15 It maketh nothing agaynst this doctrine that God answeareth to cer­tayne desires, Iudg. 9.20. Iudg. 6.28. whereof some breake foorth of a mynde not quiet nor wel fra­med: [Page] Other endeuoured by no word of God: Other conceaued against the ma­nifest prohibition. And although suche examples are not set before vs to imi­tate and followe, yet thereby procéedeth large fruite vnto vs: and in what sense such easines of God is to bée taken.

16 These foure rules of right pray­er are not so exactly required with ex­treame rigour, Psal. 1 [...].18. Psal. 85.5. that God refuseth their prayers, which haue offended muche agaynst those rules, as is shewed by certayne examples taken out of euery sorte, yet not that the faithfull shoulde carelesly pardon themselues any thing, but that in sharpely chastising them­selues, they should trauell to ouercome those stoppes.

1. Ti. 1.5. 1. Ioh. 2.1.17 Therefore for our vnworthinesse Christe is giuen vs an Aduocate and Mediatour, and wée shall obtaine what so euer we aske in his name. And God must be called vpon by no other name than by his owne.

Ioh. 16.26.18 Albeit, all the Fathers from the [Page 170] beginning were heard by his name on­ly, yet this fauor is chiefly to be restrai­ned by good reason, to the ascention of Christe.

19 Who so euer swarue from this way, and forsake this entry, 1. Tim. 2. [...]. for them there remayneth no way, nor entry to God: yet by this meanes the mutuall intercession of Saintes is not excluded in the earth.

20 It is a méere trifling of Sophi­sters, 1. Ioh. 2.12. Rom. 8.32. that Christe is the Mediatour of redemption, but the faythfull are Medi­atours of intercession: which hée rooteth vp by most plain authoritie of the scrip­ture, and Augustine: Christian men sayth hée, doe mutually commend them selues in their praiers, & he for whome none maketh intercession, but hée for all, hée is the onely and true Media­tour.

Paule the Apostle although hée were a principall member, Li. cont. Bat. 2 Cap. 8. vnder the heade (yet because hée was a member of the body of Christ, and knew that the grea­test & truest Priest of the church, entred not by a figure into the inwarde places [Page] of the vayle, to the holy of holy places, but by expresse and stedfast trueth into the innermost places of heauen, to a holines not shadowishe, but eternall) commendeth him selfe also to the pray­ers of the faithfull.

21 That wée may not make or ap­pointe the Saintes that are dead, in­tercessours for vs, first he proueth by most strong reason: secondly, because it is not only without the authoritie of the Scripture, but also all other au­thoritie: Thirdly, by the filthie effects: Moreouer he declareth the same by the authoritie of Ambrose: and he taketh away a certayne starting hole. Christe, sayth Ambrose is our mouth, Amb. de Isa & Anima. by which we speake to the Father: Our eye by which we sée the Father: Our right hande, by which we offer vs to the Fa­ther, otherwise then by whole interces­sion neither we nor al the Saints haue any thing with God.

22 There arise out of this one errour so many signes of errour, that here wée haue the nature of superstition expres­sed alwaies, falling frō worse to worse, [Page 171] and this hée sheweth by thrée degrées, Ier. 2.18. the last of them declared by their exam­ples, and the refusall of the counsell of Carthage.

23 Comming to their argumentes, Heb. 1.14. first bicause they reason, from the office and duetie of Angels, secondly, from the place of Ieremy, he wipeth away both. Ier. 15.1. If they will compare holy men depar­ted, to Angels, Esai. 10.11. Psal. 34.7 they shoulde proue that they are ministring Spirits, to whome is committed the ministerie to looke to our safetie, to whom the charges giuen to kéepe vs in all our wayes, to go about vs to admonish & counsell vs, to watch for vs, all which things are giuē to An­gels, but not to them. No man dare ex­ecute the office of an Aduocat before an earthly Iudge, vnlesse he be admitted: Why should worms then haue so great libertie to thrust vnto GOD those for Patrons, to whom the office is not en­ioyned? As for the place of Ieremy wée may reason of the contrary, that neither Moses nor Samuell made intercession for the people of Israell, therefore there was no intercession at all of the deade [Page] men, therefore no other make interces­sion at all, séeing they are so farre from that gentlenes, goodnesse, and careful­nesse of Moses: therefore the meaning of the place is, that if Moses had bene a­lyue to haue bene their Patrone, Eze. 14 14. Act. 13.36. or Sa­muell to whose prayers the Lord shew­ed him selfe so tender, they should haue but only deliuered their owne soules.

24 And that likewise he wipeth away wherin they striue, that they doubtlesse pay for vs: Ecclc. 9.5.6. and that we take from them all desire of godlines, which in y ^e whole course of their lyfe breathed nothing els but charitie and mercy.

Gen. 28.16. Esai. 4.1.25 Then he wipeth away this also, that Iacob prayed that his name & the name of his father Abraham and Isaac, might so be called vppon ouer his poste­ritie: First by enterpreting the place, then as it were by casting againe vpon them, where also an other not very vn­like, that is to say, howe God is prayed vnto, to haue mercy on the people for Dauids sake, hée casteth vppon their [Page 172] owne pates. Iacob because hée knewe that the whole blessednesse of his po­steritie consisted in the inheritance of the couenaunt which GOD had made with him, he wisheth that which he se­eth, should be the chief of all good things to them, that they accounted in his kin­red: for that is nothing els but to con­uey them the succession of the couenant. They agayne when they bring such re­membrance into their prayers, doe not slye to the intercessions of men, but doe put the Lorde in mynd of his couenant, whereby the moste kinde Father hath promised that he wil be fauourable and beneficiall for them, for Abraham, Isa­ac, and Iacobs sake. In that which was spoken of Dauid, the couenaunt is ra­ther considered then the man, and vn­der a figure the onely intercession of Christ is affirmed.

26 Last of all, Psal. 22.4. Psal. 142.7. he wipeth away that which many doe obiect: that the pray­ers of the Saints are oftentimes heard, preposterously reasoning, that none [Page] shall be heard, but they that haue once bene heard: this first he enterpreteth, secondly, he confirmeth his interpreta­tion by the authoritie of the Scripture, and sheweth it by examples.

Psal. 44.10. Iac. 5.8.27 And so he cōcludeth, that this cal­ling on of Saintes, is many wayes sa­criledge. The beginning of praying rightly, springeth out of Faith, & Faith commeth of the hearing of the worde of God: therfore prayer must be made ac­cording to the worde of God, where no such superstitious intercession is men­tioned.

Iac. 4.14. Es. 30.1.28 Prayer, wherof hitherto hée hath spoken, albeit properly it be restrayned to vowes and petitiōs (and so all those thinges which hitherto he hath taught, doe belong chiefly to that speciall sort) yet is it not restrayned to those things only, but they ought also to bée exten­ded to prayse and giuing of thankes: for this is an other kynde of Prayer, and it ought continually to bée vsed of vs, to our profite: no lesse then the for­mer of vowes, which hée plentifully proueth by many reasons, testimonies [Page 173] and examples.

29 When he hath spoken these things of euery one seuerally: 1. Cor. 15 Matth. 6.7 now knitting together both the speciall sortes, hée speaketh of publike and priuate pray­ers. Continuance, 1. Tim. 2.7 Esay. 25.7 albeit it belong most to priuate, Psal. 65.2 yet it also belongeth and is expedient to publike, that for them wée may haue appointed houres. Vaine babling, & ostentation must be taken héede of, and a secrete place must bee sought out: we may pray in all places, yet priuate or publike are not to bée neglected, but both alwayes to bée ioy­ned together.

30 The common assemblies are to bee had in honour, Esay. 66.2 the vse of Chur­ches is lawfull, that holy assemblies may be executed in them: but we must take héede of a double superstition.

31 A lowd voice and singing in prai­er, are of no value, Esay. 29.13 Matth. 15.8 vnlesse it procéede from the déepe affection of the hearte: a loude voice doth more belong to pub­like praiers, then priuate.

32 It is an old custome to bée taken heede of, 1. Cor. 14.13 but it ought to bee disposed to [Page] that grauitie which becommeth the presence of God and Angels, and wée must diligently take héede that the tyme leade vs not from spirituall sense.

33 Both publike and priuate praiers must bée vsed not in a strange, but in a vulgar tongue. 1. Cor. 14.16 A lowde voyce, and knée bending are then cōuenient when they procéede from the earnest affecti­on of the minde. 1. Sam. 1.13 To bende the knée and to vncouer the head are exercises by which wée endeuour to rise vp to a-greater reuerencing of God.

Matth 6.9 Luke. 12.234 Comming to the Lordes prayer hée prooueth two wayes, that the same doth paint vnto vs gods vnmeasurable kindenesse towards vs: and that great fruite of comforte doeth come there­by.

Exo. 32.32 Rom. 9.335 The same consisteth of sixe peti­tions onely, and may bée diuided into two partes. The first thrée are pecu­liarly appointed to Gods glory, the o­ther haue care ouer vs and are proper­ly assigned to aske those thinges that [Page 174] are for our profite.

36 In that he wilbe called our father it ought to deliuer vs from all dis­strust: Iohn. 1.12 Esay. 43.16 neither may wée séeke helpe a­ny where else, but from him, vnlesse wée reproche him with pouertie, want of abilitie, or with crueltie, or too ex­tréeme rigorousnesse. When we name him father, truely wée alledge for vs the name of Christ, for by what bold­nesse might any man call God father, who shoulde burst foorth into so great rashnesse to take to himselfe the honor of the Sonne of God, vnlesse hée were adopted to bee the childe of grace in Christ, which being the true Sonne is giuen of him to vs to bee our brother: that y ^e which he hath proper by nature, may by the benefit of adoption be made ours, if we doe with sure faith embrace so great bountifulnesse.

37 Neither may we alledge that we are worthilie made fearefull, by y ^e con­science of sinnes, which may make a fa­ther be he neuer so merciful and kinde, dayly to bee displeased at vs, first hée confuteth it by reason, then by the [Page] example, last of all, in that he would be called our father.

Matth. 23.9 Ephe. 1.2438 Wheras we are taught euery one in common to call him our father, ther­by we are put in minde, howe great af­fection of brotherly loue ought to bee a­mongst vs, which also he setteth out by a similitude.

39 Yet this withstandeth not but that we may specially pray, both for our selues, and for certaine other speci­ally, so that yet our minde depart not from hauing an eye to this cōmunitie, in bestowing of goodes, albeit this rea­son differ a little from praier.

Act. 7.24.49 Heb. 11.6 Esay. 33.1840 In what sense he may be saide to be in heauen, and as well howe muche comforte, as also instruction doth there­by grow vnto vs: He is saide to bée in heauen, not that he is enclosed and compassed with the circle of heauen, but be­cause our mindes coulde not otherwise conceaue his vnspeakeable glory. It is signified to vs by heauen, than which there can nothing come vnder our sight more able or fuller of Maiestie.

41. 42. 43 Hée openeth the thrée first [Page 175] petitions, adding that also in the ende, that in asking therof, 1. Cor. 15.2 [...] we ought to haue the only glory of God before our eies, and they are not his children that ende­uour not as much as in them lieth to set foorth his honour. Ios. 24.14 Gods name is sanctified when wee acknowledge his strength, power, goodnesse, wisedome, righteousnesse, mercy, and trueth: and when all vngodlinesse is destroied, Eze. 36.20 Rom. 2.24 all slanders driuen away, sacriledges sub­dued, and his glory more and more set abroade. The kingdome of God then doeth come when hée correcteth with the power of his spirite, Matth. 9.3 [...] all corrupt de­sires of the fleshe, which doe by multi­tudes make warre against vs, 1. Iohn. 3.8.9 Psal. 103.29 and when hée frameth all our senses to the obedience of his gouernement, and then the will of God is doone, when willing­ly in all thinges wée resigne our selues to Gods will without murmuring and grudging.

44. 45. 46 The thrée other hee seue­rally declareth. In the fourth petition, we desire God to geue vs all things ne­cessary for our necessitie, and where we [Page] are commanded to ask our daily bread, thereby is ment that wée must bee con­tent with the quantitie which our hea­uenly father vouchsafeth to geue vnto vs, and not to séeke for gaine by vn­lawfull craftie meanes. Againe it is made ours by title of gift, because nei­ther our diligence, nor our trauell, nor our handes doe by them selues get vs any thing, vnlesse the blessing of God be present, yea the plentie of bread, shoulde nothing at all profit vs, vnlesse it were by God turned to our nourishment: finally, our Sauiour Christ hath set the inferiour thinges in the first place, to the intent to lift vs vp by degrées: to the other two petitions which doe properly belong to the hea­uenly life, wherin he had regard to our grossenesse. In the fift petition, we de­sire that our sinnes may bée forgiuen vs, Iere. 31.33 Rom. 3.29 that hée will not lay them to our charge, nor the punishment due for them: But that hée will accept the death and passion of Christ as the full satisfaction for our sinnes, that wée may haue a full assurance héereof in [Page 176] our consciences, that the punishment of our sinnes is fully discharged in Christ only, and therfore that we néede no other satisfactorie meanes, and that they are as fréely forgiuē vs, as we for­giue others: and that we may loue one another from the bottome of our harts all reuenge set aside. In the sixth, wée pray to be furnished with such weapōs, Rom. 16.20 1. Tim. 4.17 and defended with suche succour that we may bee able to get the victorie for wée stande in néede not onely of the grace of the Spirit, which may soften, bowe, and direct our heartes to the obe­dience of GOD, but also of his helpe whereby hee may make vs inuincible against all the traiterous entrappings and violent conflictes of Satan.

47 The fourme of these petitions do shewe that the prayers of Christians ought to be common. That which fol­loweth, because Thine is the kingdom, &c. is cause why there shoulde be such boldnesse in vs to aske, and affiance to obtaine: Finally, in what sense A­men is added whereby is erpressed our [Page] feruentnesse of desire to obtaine those thinges which we haue asked of God, and our hope is confirmed that all such thinges are already obtained, and shall be surely geuen vs, because they are promised of God.

48 Whatsoeuer we ought, yea or in any wise may aske of God, is set foorth in this forme, Matth. 17.5 & they which go further, do thrée wayes offend: first, they will adde of their own, to the wisdom of god which cānot be done without mad blas­phemie. Then they hold not thēselues vnder the will of GOD, but despising it, doe with gréedinesse goe further: finally they shall neuer obtaine any thing, forasmuch as they pray without faith, and all those prayers are doone without faith, which are not grounded vpon the worde of God. Tertullian cal­leth this a lawfull prayer, De [...]uga. in per­secutiones. secretely signifiyng that all other are lawlesse, which are not framed according to this order. De. orat. ad Pro­bam. Augustine saith, that Christ hath set downe in this fourm, what is meete for him, & what is acceptable to him, what is necessary for vs, and what he [Page 177] will graunt vnto vs.

49 Yet may we pray if we wil in o­ther wordes, if as touching the sense there be no difference.

50 There may bee appointed, and it is méete there bee appointed certaine houres, for our weaknesse sake, so that superstition be away, yet in the meane while wee must carefully take héede that we pray at euery profered occasi­on, yet wee ought not to binde God to certaine circumstances.

51 If wée, with mindes framed to this obedience, suffer our selues to bée ruled with the Lawes of Gods proui­dence, we may easily learne to conti­nue in prayer: and wee must take héede that wee murmure not against GOD if hee answere not to our re­questes.

52 Wee alwayes obtaine in our prayers that which was most expedi­ent for vs, thogh our senses féele it not, yet our faith shall assure vs of it, and this is very necessary to bée knowne, God will make vs to possesse aboun­dance in pouertie, comfort in affliction, [Page] and howsoeuer all things doe faile vs, yet God will neuer faile vs, which suf­fereth the wayting & patience of them that be his, not to be disapointed, he a­lone shall suffice in stéede of all things, forasmuch as he conteineth in him selfe all good thinges, 1. Iohn. 5.15 [...]. Sam. 11.6 which he shall one day disclose vnto vs, at the day of iudge­ment when he shal plainely shew forth his kingdome.

Cap. 25. Of the last resurrection.

FIrst, hee setteth downe the doctrine, and confirmeth it from the first to the fourth: secōdly he taketh away cer­taine errours, from the 5. to the 9. Last of al he descendeth to certaine, from the 10. to the 12.

Albeit wee haue nowe passed from death vnto life, 2. Tim. 1.20 Iohn. 5.24 Ephe. 2.19 yet least it should be a griefe to be yet exercised vnder this harde warfare, wee must looke for the [Page] blessed hope, and comming of the glory of the great GOD; our slownesse, the mockes of prophane men, or violent temptation notwithstanding.

Phi. 3.8 Rom. 8.192 Perfect felicitie which was doubt­fully disputed vpon of y ^e Philosophers, was yet knowne to none of them that it was yet set before vs in the resurre­ction. Therefore our mindes must bée lifted vp thervnto, especially séeing the dead elements doe after their manner desire the same thing.

1. Cor. 15.14 2. Cor. 4.103. 4 By the very waight of the thing our endeuour should be whetted, seeing that except the dead doe rise againe the whole Gospel is deceiptfull and doubt­full: but because the thing is harde to be credited, that faith may ouercome al lettes, Luke. 24.6 1. Cor. 15.6 Acts. 9.4 the scripture ministreth vnto vs two lettes: the first, the similitude of Christ, the other the omnipotencie of God, the first wherof, is handeled 3. the last in the 4. section, where it teacheth y ^t our senses must be directed to the infi­nite power of god, Phil. 3.20 1. Cor. 15.36.37 in proouing the resur­rection, and that it is vnmeete to haue respect what may naturally be doone [Page] where an inestimable miracle is set before vs, which with the greatnesse thereof swaloweth vp our senses, yet Paul in setting forth an example of na­ture reprooueth their dulnesse which de­ny the resurrection.

5 As concerning errours, first he cōfu­teth y ^e errour of the Ethnicks, Eccle. 5.4 Marke. 12.18 Luke. 20.27 Acts. 2.8 & Saduces which denied the resurrection & immor­talitie of the soules, and also of the Chi­liastes which limitted the reigne of Christ a thousand yéeres. The place of the Reuelation maketh nothing for thē, Reue. 20.4 where Iohn entreateth not of the eternal blessednes of the church, but on­ly of the diuers troubles which were to come vpon the Church while it yet tra­uelled in earth: but the scripture crieth out that there shalbe no end of the bles­sednesse of the elect, nor of the punish­ment of the reprobate.

6 Moreouer after hée hath called to minde two other doting errours: 2. Pet. 1.14 2. Cor. 5.1 Heb. 12.23 the first of them, that the soules shall rise againe with the bodies as though the whole man died first, hée confuteth it: secondly that that may better ap­peare, [Page] he sheweth what their estate is, after the dissolution of the body, till the day of the last iudgement.

2. Cor. 5.27 The last of them which imagine that soules shall not receiue the same bodies wherwith they are now clothed: but shall haue newe and other bodies, the better to roote it vp, first hee taketh away the obiectiō of the Manichies de­niyng the resurrection of the flesh, Matth. 17.52 be­cause it is vncleane: Secondly hee prooueth that no other body shall rise than this.

Col. 24.6 Rom. 8.118 This argument he prosecuteth, and by that occasion hee girdeth him selfe to expounde the manner of the resurrecti­on.

9 Neither is it any thing to the con­trary, Iohn. 11.25 Matth. 25.31 Acts. 24.15 that the resurrection doeth pertaine to the wicked, and the accursed of God, no lesse then to the Saintes, al­though not in the same manner.

10 After he hath laide these thinges, hee passeth from the resurrection to the eternall felicitie, Ose. 13.14 1. Cor. 15.54 which is the ende of the resurrection, thereof hée affirmeth two thinges, that the excellencie therof [Page 191] farre surmounteth our capacitie, and that the measure of glory shall not bée equall to all the sonnes of God, because he doth diuersly distribute his giftes to the Saintes in this worlde, and doeth vnequally enlighten them.

11 We must beware of crabbed questions in this matter: Rom. 8.22 albeit he himself answere to some, yet so, that in the meane space hee admonisheth vs that we desire not aswell to knowe before the time what is doone in heauen, as which way to goe thither.

12 Hée descendeth from the felicitie of the faithfull, Matth. 8.12 Es. 66.25 1. The. 1.9 Psalm. 9.9 to the miserable state of the reprobate, which is both great and eter­nall.

Cap. 1. Of the true Church with which wee ought to keepe vnitie, because it is the mother of the faithfull.

FIrst, hée briefly ex­poundeth the article, and also sheweth by what maner names the Churche is com­mended to vs, from the first, to the sixth. Moreouer, by what meanes it may bee knowne, from the 7. to the 9. Last of al how vngodly, it is to fall from it, from the 10. to the 29.

Ephe. 4.1 [...]1 Nowe will hée speake of y ^e Church because the Lord hath deliuered with, it whatsoeuer might be necessary to y ^e holy consent of faith, & right order, because she is the mother of the faithfull, and doth not only by her ministery nourish them, while they are infants, but also by her motherly care nourisheth them, till they growe to riper age, Matth. 10.9 & at length come to the marke of faith: for it is not [Page] [...]

• [Page]There are onely three places which he treateth of chiefly in this booke, wherof
  • The first is of the Church, which contai­neth many things, al which notwithstan­ding may fitly be deuided into foure parts. For
    • First he disputeth of the reason wherby the church may be known, because we must keepe vnitie with it. Cap 1. & 2.
    • Secondly of the regimēt of the Church, where
      • First he sheweth what the order is of go­uerning the Church, which is deliuered vs out of the pure word of God. Cap. 3.
      • Secondly what forme of gouernment the Fathers vsed. Chap. 4.
      • Last of all what it is which at this day is vsed with the Pope, Cap. 15. by oc­casion whereof
        • He treateth of suprema­cie specially. Chap. 6.
        • And he sheweth by what degrees he is aduaunced to that height. Chap. 7.
    • Thirdly of the power of the church: and
      • First as touching the opini­ons of faith, which
        • Is set vppon either in euery particular or vniuersal coun­cell. Cap. 8.
        • Or vniuersal counsel. Cap. 9.
      • Moreouer in bearing lawes. Cap. 10.
      • Last of all in Ecclesiasticall Iurisdiction. Cap. 11.
    • Fourthly, he discen­deth to the discipline of the church: and
      • First he treateth thereof. Chap. 12.
      • Then also he handleth a certaine vice neere to the same, wherein many offended while shewing vowes, would as it were pub­lish to them selues a certaine voluntatie kinde of discipline. Chap. 13.
  • The second is of sacraments, which hath three parts: For
    • First he treateth generally of sacraments.
    • Secondly of both se­uerally: and
      • First of Baptisme, and of that
        • First generally. Chap. 15.
        • Secondly of the baptisme of Children. Cap. 16.
      • Secondly of the supper of the lord, &
        • First of true loue, and natu­rall institution therof. cap. 17
        • Secondly of a contrarie Sa­criledge, that is, of the po­pish Masse. Cap. 18.
    • Last of al of those fiue which a little before are counted Sa­craments. Cap. 19.
  • The third of po­liticall gouern­ment, whereof
    • First in generall he treateth of
    • Secondly of euery particular part of
      • The Magistrate. Chap. 20.
      • The Lawe. Chap. 20.
      • The [...] Chap. 20.

[Page] [...] [Page] [Page 193] lawful that those thinges bée seuered which GOD hath conioyned, Gal. 8.29 that to whom he is a father, the Church is also mother.

2 In what sense the articles of the Creede are of the Church to bée vnder­stoode: where namely also hée treateth of the preposition (in) and of the Epithe­ton, Catholike or vniuersall, that all the elect of God are so knit together in Christe, that as they hang vppon one head, Ephe. 4.15.16 so they may growe together as it were in one body. Wherefore al­though sorowful desolation: crieth out, that there is nothing left of the church, yet let vs know that Christs death is fruitefull, 1. King. 19.18 Apo. 12.6 and that God doth meruel­lously in secrete corners pursue his Church.

3 In what sense the communion of Saintes is added, Acts. 4.32 Ephe. 4.4. & with what props and stayes it is preserued: first it stan­deth by Gods election, and standeth also togeather with his eternall proui­dence: then is it ioyned with the sted­fastnesse of Christ, who will suffer no more his faithfull to bée plucked from [Page] him then his owne members to be rent, & torne in peeces: Ioel. 2.32 Psalm. 46.6 besides we are assured that trueth shall alway abide with vs, so long as we are holden in the bosome of Christ: Last of all wee féele that the promises belong to vs, so much can the partaking of the Church do, that it hol­deth vs in y ^e fellowship of God, neither is it néedefull to sée the Church it selfe with our eyes, or féele that with our handes.

4 The Church is not vnworthily cal­led our mother, for shee conceaueth vs in her wombe; bringeth vs foorth; fée­deth vs with her brests; and kéepeth vs vnder her custodie, Matth. 22.30 Esay. 37.31 vntill being vnclo­thed of mortall flesh, wée bee like vnto Angels, neither is there any saluation out of her bosome. As contrarily they are said to write their names amōg the Citizens of Hierusalem, Psal. 106.4 y ^t turne them selues to the following of true god­linesse, so that the departing from the Church is alwaies damnable.

Ephe. 4.115 He more at large expoundeth by what meanes shee is appointed vs in stéede of a mother, because the Lorde [Page 194] hath deliuered with her such ministery which shoulde be greatly to our edifica­tion, Gal. 8.29 tyll by her education wée growe to mans age. Therefore this maner of education is not to bée dispised which is profitable for vs two wayes, and to this end the vse of the Churches is very necessary, which is not only called his face (but also to take away al supersti­tion) his footestoole.

6 The ministerie notwithstanding it is very forcible, is not yet separated from GOD.

7 As touching the second part of the treatise of the Church, first hée shew­weth that the Scriptures speake two wayes of it, that is to say, visible and inuisible: In the visible Church are conteined many hypocrites, couetous per­sons, ambitious persons, &c. The inui­sible likewise, but the true Churche is such, wherin none are receiued, but they that by grace of adoption are y ^e children of God, & by sanctification of the spirite the true members of Christ, and com­prehendeth generally al the elect frō the [Page] beginning of the worlde, to the worlds end, scattered through the face of the whole worlde.

8 Also y ^t it is Gods singular preroga­tiue to know w ^t are truely his, yet hath he marked out by certaine notes to vs (as much as he saw expedient for vs) what they are that are counted for chil­dren, but the same not by certentie of faith, but by iudgement of charitie.

9 Last of all the ministery of y ^e word and sacraments are notes of the church there is not a like reason of euery man for although they professe true godli­nesse, yet may they bée strangers from the Church.

10 As touching the thirde, hee coun­teth him for a traiterous runaway and sorsaker of religion, that estraungeth himself from such christian felowship: the Church is counted a piller & strong stay of trueth, and the house of God his spouse and fulnes: neither can there bée imagined any fault more haynous then with wicked breach of faith to defile y ^e marriage which the onely begotten, 1. Tim. 3.15 Ephe. 5.27 hath vouchsafed to contract with vs.

[Page 195]11 We must be so much the more di­ligent to imprint these markes in our mindes, as the diuell laboureth to take away either these markes of y ^e Church, or else if he may not do it, by defection and falling away forcibly to take vs from the Church.

12 There is not sufficient cause why any man should estrange himself from the Church, yea although the common profession bee corrupted with certaine corruptiōs, for diuersitie of opinions a­bout matters not necessary ought to be no ground of disagréement among chri­stians: Phil. 3.15 1. Cor. 14.30 in the meane time euery mēber ought to amend y ^t which is amisse.

13 Or much more because the life of some is stuffed with many vices, Matth. 13.4 [...] for although the Church of Christ be holy, yet is it mingled with good & euill men: it is like a floore wherein the wheate is gathered togeather that lieth hidden vnder the chaffe, tyll being cleansed with Fanne and Siue, it bée at length laide vp in garner: therefore in vaine séeke they a Church sprinkled with no spot, sith the Lord hath pronoūced that [Page] the Church, till the day of iudgement shalbe troubled with euill.

14 But séeing that is not equally re­ceiued of al men, 1. Cor. 1.11 first (which chiefly be­longeth to the vices of manners) he proueth, y ^e same to bée sufficiently declared by the example of the Corinthes, who notwithstanding y ^t they are infected w ^t many vices, doe not onely not strike them with extréeme thunderbolts of di­uision, or banishment frō the kingdome of Christ, but also reporteth it a church of Christ & a fellowship of saints, so hée founde a Church among the Galathiās which almost were vtter forsakers of the Gospell. Galat. 1

15 Moreouer that which they obiect out of Paul, 1. Cor. 5.2 that wicked mē must not be suffered in our company, he plainly sheweth it, y ^t it doth belong nothing to the matter, bicause y ^e iudgement of such separation belongeth not to euery man, but to the Church only.

16 Thirdly by Augustines authoritie, & most firm reasons, he conuinceth such waywardnes not to procéede of a true study of holines, but of a prowd & false opinion. Thereof Augustin giueth this [Page 196] counsell to godly & quiet men, that they mercifully correct that which they can, & that which they cannot, patiently to beare, & grone, & mourne w ^t loue, Cont. Par. lib. 3. Cap. 1. vntill God either amend them, or at haruest roote vp the tares, & fanne out y ^e chaffe.

17 Fourthly, Ephe. 5.25 because they pretende that the church is called holy, & therfore may not be counted as a Church which floweth w ^t such corruptions: this also he taketh away, shewing y ^t of holynes is no otherwise, thē such as is alwaies very farre in this world frō their perfe­ctiō, although one Prophet saith, Ioel. 3.17 That there shall be a holy Hierusalē, through which Strangers shall not passe: & ano­ther saith: There shalbe a holy temple, Esay. 35.8 whervnto vncleane shal not enter: they are not so to be vnderstood, as though there were no spot in the members of the Church: but for y ^t with their whole endeuour, they aspire to holines & soūd purenes, & by the goodnes of God clean­nesse is ascribed to thē which they haue not yet fully obteined. And although al mankinde is defiled & corrupted by A­dams sin, yet out of this, as it were out of a polluted Masse God alwaies sancti­fieth [Page] some vesselles vnto honour, that there shoulde be no age without féeling of his mercy. Psalm. 89.4

18. 19 Fiftly, he prooueth that suche corruptiōs were of great strength in al ages in the Church: yet did neither the Prophets depart frō their old Church nor the Apostles, nor Christ himselfe, frō that which was in their time. ther­fore saith Cyprian, Lib. 3. Epist. 5 Though there bée séene tares or vncleane vesselles in the Church, yet there is no cause why wee should depart from y ^e Church: we must only labour that we may be wheat, we must vse diligence & endeuour as much as we can, that we may be a golden or siluer vessell, but to breake the earthen vessels is the only worke of the Lorde to whom is geuen an iron rod.

20. 21 Last of all hée confirmeth this héereby, y ^t in the Créed remissiō of sins is so aptly ioined y ^t it is mamifest it be­lōgeth to the Church, & the same is such that not only remitteth sins once when the Lord receaueth vs into the church, Esay. 33.14 Oze. 2.18 but also so oft as we offend.

22 Yea this may sufficiently appeare [Page 197] by this one thing, Mat. 16.19. Iob. 20.23. that the keyes of the Church are principally giuē to this end, to bestow daily vpon vs this goodnes.

23 But séeing the Nouatians & cer­taine Anabaptists against these things which in the last place he disputed of cō ­cerning the blemishes of the church, do faine that y ^e people of God in baptisme are regenerate into a pure and An­gelicall life which can not afterward be corrupted with any filth of vices: but to them that are falne, after they haue receiued grace, there is no hope of par­don left. Mat. 5.11. First he manifestly confuteth this errour by that fourme of prayer, which was instituted of the Lorde, whereby they confesse them selues det­ters.

24 Moreouer, Gen. 33.18. Deu. 30.3. by certaine examples taken out of the old Testament and by Moses authoritie, whē the people were falne into an Apostasie.

25 And by certayne testimonyes of the Prophets. Ier. 1.3. Eze. 18.23.

26 Afterward also by the newe Te­stament, and reason and testimonyes, 1. Tim. 1.9. Mat. 10.38. and first by particular examples.

[Page]27 Moreouer he confirmeth & shew­eth by generall, a singular testimony out of the Psalmes and the order of the Créede, whereby we are taught there remayneth continuall pardon of sins.

28 Thirdly when to confirme their error, they crye out saying, they meane not euery sinne, but voluntarie only, he also ouercommeth this by thrée argu­ments: the first whereof is taken from the sacrifices of the law, where the lord commaundeth one sort of sacrifice to be offered for clensing of the wilfull sinnes of the faithful, an other to redéeme their ignorance, Leuit. 4. Gen. 33.18. 2. Sam. 11.4. an other argument from the summe of the Gospel, as of y ^e Corinthi­ans: the third of examples as of Peter.

29 Last of all, least they should think that some of the fathers make for them, because they woulde not that solemne repentance shoulde no more be iterated then Baptisme, first this, their seueri­tie is enterpreted. Moreouer he setteth against and preferreth the moderation and facilitie graunted in his worde to the seueritie of the fathers.

Cap. 2. A comparison of the false Church with the true.

WHere falshoode and lying hath vsurped the dominion, there is no Churche, Ephe. 2.20. for the foundation of the Church is layd vpon the doctrine of the Apostles and Prophetes, 1. Tim. 3.15. Christe being him selfe the head corner stone, therfore if the doctrine of the Apostles and Pro­phetes by whome the faithfull are com­maunded to repose their saluation in only Christ, be taken away, the Church must néedes fall downe.

2 Sith the case standeth in such state vnder Papistry, there is no church here remaining, yet they buckle vpp them­selues and their Churche highly with commendations to vs, and dare decrée that all those are Schismatikes & He­retikes, which think the contrary: spea­king therefore of both, first their succes­sion wherwith they boast their Church, he proueth is of no waight.

3 Succession is nothing auailable, vnlesse it haue true imitation ioy­ned: [Page] first by examples and testimonies of Scripture: In vaine they crye, the Tem­ple of the Lord. Ier. 7.4. For the Lorde doeth acknow­ledge no where any thing for his, but where his word is heard, and reue­rētly obserued. Eze. 10.4. Gal. 4.22. Gen. 2.1. Ioh. 18.37. Ioh. 10.14. Moreouer, by reason drawne frō a similitude of Emperors: Last of all, he confirmeth it by Augu­stines authoritie, who saieth, the church is sometime couered with multitude of offences as with a cloude; sometymes calmenesse of time appeareth quiet and frée; sometimes it is hidden & troubled with want of tribulations and tempta­tions.

4 Whatsoeuer thē they do pretend, there is no Church where the worde of God appeareth not.

5 Moreouer as touching their reproch and false accusation whereby they ac­cuse vs of Schisme, and Heresie, he wi­peth away the same cleane by an argu­ment taken from a definition, as well out of Augustine as out of the Scrip­ture, for they are Schismatikes & He­retikes, which making a diuision break in sunder the communion of the church, which is holdē together with true bōds, that is, the agréement of true doctrine and brotherly charitie. Wherevppon Augustine putteth this difference be­twéene [Page 199] Heretikes and Schismatikes, that Heretikes indéed do with false doc­trines corrupt the purenes of Fayth, but the Schismakes sometime where there is lyke Fayth, breake the bond of felowship, for this conioyning of chari­tie so hangeth vpon the vnitie of Faith, that Faith ought to be the beginnyng, the end, & only rule, for so oft as the v­nitie of the Church is commended vnto vs, this is required, y ^t while our minds agrée in Christ, Ephe. 4.5. Phil. 2.25. our wills also may bée ioyned together with mutuall wel wil­ling in Christ.

6 The same he also confirmeth by Cy­prians authoritie, & sheweth that their execrations, wherewith they accursse vs, haue no power or strēgth: for Christ foretolde his Apostles that they shoulde be cast out of y ^e Synagogs for his names sake. Ioh. 16.2.

7 The better to deliuer al those from crime which haue fell from the corrupt­nes of Papistry, to the puritie of the go­spell, he denieth that the Romish church is otherwise to be estéemed then the Is­raeletical Church, for they had the true [Page] Church among them when they conti­nued in the lawes of the couenant, till they went out of kinde, to Idolatry and superstition, estraunging them selues from Iudaysme vnder Hieroboam.

8 But what it hath béene, hée after more at large declareth: [...]. Kin. 12. for Ieroboam first made Calues, the Iewes defiled them selues with wicked superstitious manners, so among the Israelites to King Achabs raigne, there was no a­mendement, and from thence they be­came worse and worse.

9 Thervpon he concludeth, that they did vniustly, while they would driue vs to the communion of their Church: and there are two thinges which by this meanes they desire to wreste from vs, first, that we should communicate with their prayers, Sacramentes, & all their Ceremonies: Moreouer, that whatsoe­uer honour, power, & iurisdiction Christ hath giuen to his Church, the same we should giue to their church. The first of these he handleth in this place, namely, that God comdemned all forged formes of worshippings, [...]. Kin. 12.31. so y ^t there was not one [Page 200] Prophete or godly man that once wor­shipped in Bethel.

10 Of the last, 1. Tim. 3.15. where he proueth that if they were of the church, then y ^e church is not the piller of trueth, but the stay of lying: not the Tabernacle of the liuyng God, but the receptacle of Idols.

11. 12 Neither yet is the whole title of the Church to be denied them, where also is shewed as much as may be grā ­ted, Dan. 9.27. 2. Thes. 2.4. that after a sort the Church is with thē, although it want the lawful forme of a Church. For it is foretold that An­tichrist should sit in the temple of God: therefore they haue a Church, but suche as is prophaned with vngodlines, ful of sacriledge and damnable doctrines, such wherin Christ lieth half buried, the gos­pell ouerwhelmed, godlines banished, y ^e worship of God in a maner abolished.

Cap. 3. Of the teachers and Ministers of the church, & of their election and office.

FIrst, he permitteth certaine thinges after a sort, frō the 1. to the 3. Moreo­uer in part he speaketh of euery one, frō the 4. to the 9. Last of all, he handleth of the ordinatiō and vocatiō of Ministers, [Page] from the 10. to the 16.

Mat. 26.1 Professing that hée will speake of the order wherewith the Lorde woulde haue his Churche gouerned, he descen­deth only to Ecclesiasticall orders (as they are called) first he speaketh of them generally, that is to say, that God who only ruleth and beareth preheminence ouer the Church, and who can teach vs by him selfe or by Angels, yet he doeth it by the ministery of man, first to shew his good will toward vs: Moreouer to accustome vs to humilitie & obedience. Last of all, that men being bounde by this bond, may better learne to mayn­taine mutuall charitie betwéene them­selues.

2 The ministry of men is the chiefest sinewe whereby the faythfull cleaue to­gether in one bodie. Ephe. 4.10. Christe is gone vp on high to fulfill all thinges, which ful­filling is, by his ministers to whom hée hath committed office, and giuen grace to execute that worke, he disposeth his giftes to his Church, Ephe. 4.13. and after a sort gi­ueth him selfe present: extending the power of his Spirit in this Institutiō, [Page 201] that it should not be vaine or idle, so the restoring of all things is perfourmed, so the body of Christ is edified, so we in all things grow into him that is head.

3 And to this end is y ^e dignitie therof commended to vs by the Lorde, Esai. 52.8. Mat. 5.15. with so excellent testimonies, and the necessitie with many examples.

4 When he hath set these things in order, Ephe. 4.12. he prepareth to intreate of euerie order, and first of Apostles, Prophetes, and Euangelists, all whose offices are but for a tyme, but the Pastours and Teachers were suche, as the Churche could neuer want them.

5 If we ioyne the Euangelists with the Apostles (as almost they are one) we shall haue two couples after a sort, answering one to an other, for our Tea­chers and Pastors haue almost all one office, with the olde Prophetes and A­postles, for all were sent to preach the worde, Luk. 6.13. Gal. 1.1. but the Apostles and Prophets were garnished with a particular title aboue the rest.

6 That he sheweth more at large in the Apostles & Pastors, that is to say, Mat. 28.9. 1. Cor. 4.1. [Page] that the ministration of the worde and Sacraments perteineth to both.

7 Albeit we assigne to euery Pastor his seueral Church, yet so in the meane tyme euery man is not bounde to one Church, Act. 14.2. Tit. 1.5. but also he may helpe others, so that publike profite so require, if it be rightly done, and in order.

8 Bishops, Priestes, Pastours, and Ministers with the Apostle are one and the same: Phil. 1.1. Act. 20.7. he omitteth other temporary functions: but there were two which alway remayned, besides them that be­long to the Ministery of the word, & are mentioned of before: that is to say, go­uernment, whereof he speaketh after­ward, and the care of the poore.

Rom. 12.8. 1. Tim. 5.10. Act. 6.3.9 As concerning the care of the poore, the same was committed to Deacons and widowes, whereof they serued the Church in distributing to the poore, the other in healing the poore.

10 In the holy assembly all thinges must be done decently and in order, and so he maketh him selfe way to intreate of Ministers calling.

11 But the discourse therof standeth [Page 202] in foure pointes, that is, what manner of Ministers, how and by whom Mini­sters ought to be instituted, with what vsage and ceremony they are to bée ad­mitted: 1. Cor. 12.7. but he speaketh not here of an outwarde (which notwithstanding is most néedefull) but of an inwarde and solemne calling.

12 What manner of Bishopps, Tit. 1.9. 1. Tim. 3.1. Gal. 1.12. Act. 1.13. and how they must be called.

13 As touching the third, that the A­postles were called by the Lorde: but herein is some peculiar thing.

14 Our Ministers, Pastors, and Bi­shops, must be appointed of men, Gal. 1. [...]. Act. 13. [...] ▪ & ma­ny also of the Apostles, although they were called of the Lorde, yet were they appointed by men.

15 To whom then may this election apperteine, not to any one truely, Act. 14.2 [...]. but that by Elders by the peoples consent and allowance they might be created, which might be thought méete, y ^t which Paule saide to Titus and Timothie, is ment that they went only before the people in doctrine and holesome coun­selles, not that they onely excludyng [Page] all other, Leui. 8.6. Nu. 20.26. and shoulde doe what they li­sted, which was perfourmed in the Le­uites, that the people should haue their consent, and in Matthias and the seuen Deacons.

Gen. 49.14. Mat. 19.15.16 As touching the last, the fourme of ordering was no other then Imposi­tion of handes, but for the same there is no commaundement. but it séemeth to come from the Hebrews, which would present to God, by laying on of handes, that which they would haue blessed and halowed, which our Lord folowed whē he prayed ouer Infants.

Cap. 4. Of the state of the Church & the man­ner of gouerning that was in vse be­fore papacie.

FIrst he sheweth what they shoulde be, from the 1. to the 9. Moreouer he intreateth of the calling of Ministers & Bishops, from the 10. to the 15.

1 All the Ministers y ^t the old Church had, are diuided into thrée orders, Priests, Elders, and Deacons.

[Page 203]2 In euery Citie there was one com­pany of Priestes which had charge of doctrine and Sacramentes, they chose one of their company whom they called Bishoppe, that dissentions shoulde not grow of equalitie, as it is wōt to come to passe, to them sometymes were ap­pointed countrey Bishoppes, Tit. 1.9. all which notwithstanding were occupied in the worde and Sacramentes, and in tea­ching youth.

3 This last hée prosecuteth more at large by Hierome and Gregories au­thoritie. The Priest, Epis. 4. Han. in Eze. sayeth Gregorie doteth, if there be no sound heard of him because he asketh against him selfe the wrath of the secret Iudge, Act. 20.16. if he go with­out sound of preaching, and in an other place when Paule testifieth that hée is cleane from the bloud of all, in this say­ing we be conuinced, we be bound, wée be shewed to be guiltie which are called Priestes, which besides the euilles wée haue of our owne, adde also the deathes of other, because we kil so many, as we being luke warme and silent, doe daily sée to goe to death.

[Page]4 There haue bene Archbishops and Patriarches, but their vse was rare, which were appointed to discusse mat­ters in prouincical synodes, which could not be ended by a fewe.

5 The Deacons vnder the appoynt­ment of the Bishops, did distribute the goods of the Church, partly to the Mi­nisters, partly to féede the poore: y ^e Sub­deacons and Archdeacons had place in the Church.

6 There was suche distribution of the Churche goods, that neyther the Ministers wanted nourishment, nor the poore were neglected.

7 When Fayth and vprightnesse of the Deacons began to waxe cold in mi­nistring the goods of the Church, it was decreed by Canons, that they should be diuided into foure partes.

8 Albeit, one parte shoulde be be­stowed vppon the garnishing of holie thinges, 1. Tim. 3. [...]. yet the same remayned for the poore, when and as ofte as they stood in néed thereof.

9 Besides these orders some are cal­led Clerks, to shut and open the doores, [Page 204] some Ostiarij, doorekéepers, and other some Acoluthi, followers, which are the offices they are appoynted vnto. These offices are not so much functiōs, which are kindled by true Ministers of the Church, as certaine exercises, and as it were the Rudimentes of young­linges.

10 As concerning their solemne cal­ling, out of those foure which before hée hath put to be cōsidered of in the Cap. 3. sect. 11. The two first must faythful­ly be obserued from the olde Churche, Contrary to Paule. 1. Tit. 3.2. vnlesse because by successe of time with vnmoderate seueritie they required sin­gle lyfe in those that were chosen, but in the third they differed much.

11 In choosing Bishoppes the people had their libertie long preserued them, wherevppon came this saying, Let him that shall beare rule ouer all, bée chosen of all.

12 But afterwarde it was included in certayne Councels, least the matter shoulde be permitted to the vnaduised multitude.

13 This order of choosing continu­ed, [Page] afterward the decrées coulde not re­pugne against it, which Gratian gathe­red together to an other ende.

14 As concerning the fourth, that is, by what fourme the Ministers were ad­mitted into their office after election, the Bishoppes were wont to assemble together.

15 After by little and little a diuerse manner grewe, that they which were chosen, shoulde resort to the Metropoli­tane Citie, to fetch their ordering, but there was no custome, but imposition of hands, but that the Bishops had some decking in a solemne company.

Cap. 5. That the old fourme of gouernment is vtterly ouerthrowne by the tyranny of the Papasie.

THe Chapters being diuided into partes, first he thinketh to discusse both, who and what men, and in what order they shoulde be called vnder the papasie to this ministery: & that he doth from the first to the seuenth. Moreouer howe faithfully they may execute their [Page 205] office, from the 8. to the 19.

1 As concerning the first where hée graunteth the first to the Bishops, in this disputation for honors sake, first he sheweth who, and what men must bée chosen, that is, the vnlearned, dissolute, boies, Sodomites.

2 Moreouer as concerning the thirde member, that is to say, the order of cho­sing, al that right of the That he com­plaineth the peoples right to be abridged, it is doubtfull whether it were but for a time, and tied to certaine circumstances, I truely can­not be perswaded to graunt such right to the people, as our chur­ches are nowe gouerned. people in cho­sing, is takē away, against Leo, Cypri­an and many decrees of Synodes, nei­ther can they bée excused with that col­ler they alledge.

3 They haue violently gotten to thē selues those turnes, not (as they faine) to remedy miserable things, but to establish their owne tyranny, at length the Notwithstan­ding since that Papasiie pre­uailed, certaine Emperours haue withstoode the Popes, concerning such rites and reasons, as apperteining to them only, as Henry the 4. and the 5. and Edward the 3. King of England in an Epistle to the Pope, prooueth that the Bishops election did appertaine to his Progenitors. Princes obteined of them to name the Bishops an example no lesse filthie then the other, and that which ought to be farre from a good Prince.

[Page]4 When he hath spoken of election of Bishops, comming to the election of Priestes and Deacons: hée reprooueth the same for two causes: first for y ^t they are ordeined to an other ende: Moreo­uer, because none are appointed to any certain place, besides a thousand other deceites.

5 In the ordinances of these how di­uerse abuses doe burst out.

6. 7 In the collations of Benefices are also many abuses.

Comming to the second part of the Chapter, that is to discusse how faith­fully they fulfill their duetie: first, hee speaketh of Priests of what sort soeuer, from the 8. to the 14: Then also of Dea­cons, frō the 15. to the 19. In that they deuide their Priestes into monkes and Seculars, Hom. 17. first hee denieth that those former haue any place in the presbite­ry. Moreouer, if they haue, they doe not their duetie which is commanded them to doe.

9 Of the Seculars some haue cer­taine stipends whereby they are nouri­shed, as Bishoprikes or Parishes, [Page 206] some liue, as hirelings by letting their dayly labor of a stipend gathered there­vppon, these are nothing lesse by the nature of their offices then Priestes.

10 Canons, Deanes, Chaplins, Pro­uosts, and all that are fed with idle be­nefices, must be accounted in the same degree.

11 Bishops and Teachers haue a godly and excellent office, if they did ex­ecute it, they forsake their Churches committed to them and cast the gouer­nance thereof farre from them.

12 This did Gegory cōsider of in his time: but Bernard being somewhat af­ter, much more. The worlde, saith Gegory, is full of Priestes, but yet in haruest there are seldome workemen founde. Againe, what doe wée O Priestes which receaue rewarde and are no worke men? Acts. 20.28 wée leaue the mi­nisterie of preaching, & to our punishe­ment, as I sée, wée are called Bishops that kéepe the name of honour, and not of vertue.

[Page]13 The whole forme of Ecclesiasti­call gouernment, which at this day flo­risheth vnder Papisme, there is no­thing else but a spoiling place where in théeues licentiously raunge without lawe and measure, howsoeuer they bragge them selues with the couller of the Apostles authoritie.

14 Their manners are most vile and wicked of all men, so that in them the light of the world, which Christ requi­reth the salt of the earth, Matth. 5.14 true holynesse which shoulde be as a perpetual rule to iudge by, can by no meanes be founde, but riot wantonnesse, daintines and al kinde of lustes.

15 As touching the deaconship there is not at all among thē, although they holde a certaine shadow thereof:

16 The goodes of the Church are di­stributed to other vses, then according to olde custome they ought to bee, and they are not to be suffered.

17 It is to smal purpose, which they alledge for themselues, that the digni­tie of the Church, is bewtifully vphol­den by earthly magnificence, and they [Page 207] wickedly wrest many places of Scrip­ture, to defend their beastlinesse, for in those places of scripture, the Prophets vnder the image of earthly thinges doe paint out vnto vs the heauenly glory of GOD that ought to shine in the Church.

18 They are wickedly carefull in a­dorning y ^e Church, when in the meane time they are touched with no care of the poore.

19 Neither only those things which others giue to Ecclesiasticall vses, but also the rentes which they receiue of their landes & proper possessions doeth fill them with no lesse superfluitie and riot contrary to Gods worde. Titus. 2.7

Cap. 6. Of the Supremacie of the sea of Rome.

WHat Supremacie the Pope challengeth to himselfe.

2 The state of the question is, whe­ther it be necessary for the true force of Ecclesiasticall order that one sea, be a­boue [Page] the other bothe in dignitie and power, that it may bée head of y ^e whole body, that the high Priestes may proue this, they drawe an Argument from the high Priest with the Iewes: But it is weake two wayes, because the Iewes were on eache side compassed with idolaters: y ^t they should not be di­uersly drawne with varietie of religi­ons. God appointed the place of wor­shipping him in the middest part of the lande, wher he ordeined ouer them one head Bishop, whome they all shoulde haue regard vnto, that the better they might bee kept in vnitie. But nowe that religiō is spread into al the world, it were an absurdity that the East and West shoulde be geuen to another na­tion. Heb. 7.12 The Priesthoode was a figure of Christ, but the Priesthood being remo­ued, the right is also remoued, not to the Pope, but to Christ. 10.

Matth. 36.18 1. Pet. 5.23 First he briefly confuteth those pla­ces which they cite out of the new Te­stament, & that which Peter receiued of y ^e Lord, he giueth by way of exhorta­tion to all other Priests, whereby wée may gather that either there was no­thing [Page 208] giuen to Peter, more then to the rest: or that Peter did egally commu­nicate with other the power he had re­ceiued, which may also appeare out of Christes owne mouth, when he saith, Iohn. 20.2 [...] That to binde and to lose, is too retaine and forgiue sinnes, which Paul also in an other place very well declareth, wher he saith That the Ministers of the Gospel haue commandemēt to recon­cile men to God, 2. Cor. 5.18 and power to punish those that refuse it.

4 Morouer he ouerturneth the fun­dation wherwith they chiefly labour, that is, that heauenly answer of Christ to Peter, first by his owne true and na­turall exposition, & also by the Fathers authoritie, Matth. 18.1. Iohn. 20.23 proouing that this was not only saide to Peter, but to others also for y ^t he gaue to Peter at one time, hée at al other time gaue to y ^e rest. And Au­gustine saith, De simpli. cle [...]. That Christ did it not to preferre one man before another, but so to set out the vnitie of the church. In an other place hée saith, When they were all asked, only Peter answered, Thou art Christ, and it is saide to him, [Page] I will giue thée the keies, as though he alone had receiued the power of bin­ding and loosing, whereas both hée be­ing one, saide the one for all, and hee re­ceaued the other withall as bearing the person of vnitie.

Matth. 16.185. 6 Although it were spokē to Peter only, thou art Peter &c. yet it doth lit­tle help them: for that which Christe saide of Peter: Ephe. 2.20 1. Pet. 2.5 Paule and Peter spe­keth of all Christians: it may as well be saide, that Andrewe is supreme, be­cause he went before him in time, and brought him to Christ. Iohn. 1.40 Peter confessed in his owne and his brethrens name, that Christ is the Sonne of God, Matth. 16.16 vpon this rocke, Christ buildeth his Church, because it is the only fundation, 1. Cor. 3.11 beside which there can be laide none other.

7 This hée confirmeth by many pla­les of scripture which howe that Peter was nothing else then one of y ^e twelue, like fellowe with the rest; not Lorde, hée propounded to the counsell, Acts. 15.5 if any thing bée to be doone, and geueth warning what is not to be doone, but there withall hée heareth other, hée comman­ded [Page 209] thē not by authoritie, but as his fel­lowes, 1. Pet. 5. [...] when hée was accused hée an­swered for himself, when he was com­manded by his felowes to goe to Sama­ria with Iohn, he went.

8 But although Peter excelled the other Apostles in dignitie, yet it ma­keth nothing for supremasie in all the worlde.

1 But if this were graunted, that it is good and profitable that the whole world be held vnder Monarchia: Yet it may not therefore be graunted that the same shoulde take place in the gouern­ment of the Church, howsoeuer y ^e Pope challengeth nothing else for him selfe then that hée may be the Priestly head or chiefe vicar. But it is nothing, vnles they shewit was ordeined by Christ, Ep. 1.2 [...] Col. 1.18 for y ^e Apostle teacheth y ^t the whole mini­nistration is dispersed through the members, and that the power floweth from it heauenly.

10 Paul sometimes depainteth vn­to vs a liuely image of the Church, Ephe. 4.10 and commendeth the vnitie thereof, yet hée maketh no mention of one head, which [Page] if it had béene true, the place did greatly desire.

11. 12. 13 Although we graunt them this also, that the Supremasie of the Churche was so established in Peter, that it should alwaies remaine in per­petuall succession, yet they can neuer winne this, that the Sea of Rome is so settled, that whosoeuer is Bishop of that Citie, should beare authority ouer the whole worlde: although we graunt them this, that Peter was Bishop there, as they say. Christ himselfe the Prince of Pastours, the soueraigne bi­shop the head of the Church, while hée liued, exercised his Bishoprike, and in dying, fulfilled the office of Priesthood, at Hierusalē, yet could he not purchase honour to the place, if Peter got supre­masie to Rome, because he sate there, why may not the Israelites set the seat of supremacie in the wildernes, Deut. 34.5 because Moses sate there?

Gal. 1.814. 15 Much lesse if we deny that Pe­ter sate at Rome, and that more then likely, for about 20. yéeres after Christes death he was at Hierusalem, [Page 210] and from thence, hée went to Antioch where he remained 7. yeeres as Gre­gory mentioneth: And Eusebius 25. yéeres. Nowe from the death of Christ to the end of Neroes Empire, in whose time they say he was slaine, ther is but 37. yéeres. Nowe if he sate at Rome, it was a very litle while, as more plaine­ly may appeare: For Paule writing to the Romans, as he iourneied to Hie­rusalē, where he was taken & brought to Rome, wrote nothing of Peter, and yet is it likely that he wrote the Epistle foure yéeres before hée came to Rome, Rom. 15.15 neither doth he make mention of Pe­ter when he rehearseth a great number of the Godly. Rom. 10.4. Acts. 28.16 Now if Peter were at Rome, it were a foule shame [...]im for to fors [...]ke the gospel.

16 Although in old time the fathers haue geuen great honor to the Church of Rome, and haue reuerently spoken thereof, and that chiefly for thrée cau­ses, yet they acknowledge no suprema­sie.

17 The vnitie also which so oft they speake of, as is méete, doth neuer tende to that ende.

Cap. 7. Of the beginning & encreasing of the Papasie of Rome, vntil it aduanced it selfe to this height, whereby both the liberty of the church was oppres­sed, and all right gouernment ouer­throwne.

THE Nicen Synode gaue the first place to y ^e Bishop of Rome among the Patriarkes, & it was commaunded to looke vnto the Cities adioining to it: but in Councels which followed not the Bishop of Rome, but others, helde the Supremasie.

2 In the Councell at Calcedon al­though it tooke the chief place, yet was it by an extraordinary meanes, and not obserued of the Successours and other Councels.

3 Yea the auncient Fathers did not vouchsafe him such titles. For Cypri­an making mention of Cornelius, Lib. 2. Eist. 2. & lib. 4. Epist. 6. set­teth him out with no other name, then Brother, fellow Bishop, or in fel­lowe office.

[Page 211]4 But Gregory stoutly impugneth it, when the Bishop of Constanti­nople woulde haue circumuented him, neither yet did hée challenge it to him­selfe by the right of his owne seate.

5 The authoritie of the Bishop of Rome grewe, when not onely the god­ly being too much gréeued in other parts for succours sake: but also the wicked being condemned of their owne Bi­shops, for an vniust defence dyd flye thither: al which the chiefe Bishop con­tinually did gréedily receaue.

6 The Ecclesiasticall power is con­teined in foure pointes, none of these perteine to the Bishop of Rome, that is neither the appointment of the Bi­shops:

7 Nor admonitions or Censors:

8 Nor the calling togeather of Sy­nodes:

9. 10 Nor the right of hearing ap­peales.

11 Notwithstanding those Decre­tall Epistles which they alledge for themselues.

12. 13 Although in Gregories time [Page] the authoritie of Rome was much en­creased, yet it tended to no other pur­pose then to helpe other Bishops, not to hinder them. Moreouer it greatly displeased Gregory, that by such meane it was distracted.

Cap. [...].14. 15 In the Counsell at Loraine it was decreed, that those Cities which in the Ciuill gouernment, were the chiefe Cities of euery Prouince should be the chiefe seas of Bishops, & if it happned the honor of the ciuil gouernment to be remooued from one Citie to another, that then the right of the Metropolitan Citie shoulde therewithall bée remoo­ued thither. Herevpon rose great strife of the seconde place betwéene the Bishoppes of Constantinople and Rome.

16 Within a little after Iohn Bi­shop of Constantinople ayded by the fauour of Maurice the Emperor, vsur­ped the name of vniuersall Patriarch. But then Gregorie did constantly set himselfe against him (yet not so that hee woulde challenge to himselfe that [Page 212] which hee denied to an other) and was also angry with the Bishop of Alexan­dria, Lib. 7. Epist. 3 [...]. by whom he was saluted by such a title.

17 But at length Boniface the third obteined of Phocas, that Rome might bée head of all Churches: but this was almoste of no waight, tyll at length Fraunce by euill wayes came into his power.

18 From that time thinges by little and little fel to worse, as Bernard with gréeuous complaintes bewayleth the Church of his time.

19 And that it may better appeare, if wée graunt to the Bishop of Rome that dignitie and preheminence which he had in the time of Leo and Gregory, yet it maketh nothing for the Supre­masie, which at this day they challēge: first, hée sheweth that there are foure principall: pointes, wherein they are wont to exercise their tyranny. Moreouer, also he addeth certayn other thinges belonging to this selfe same argument.

[Page]20 Nor those thinges which they fa­ther vpon the olde fathers, as they fals­ly imagine, must bée graunted them: neither was Gregorie the nienth, Mar­tin, and other content with them which haue inuented them selues certaine newe thinges, and those vtterly vn­méete.

21 Although Cyprian might be set a­gainst this so great insolencie, the councell of Carthage, and many things out of histories, Synods and bookes of olde fathers: yet by this one they may sufficiently be vrged, but if they haue any shame in them, they can neuer defende their tyranny which so often Gregorie condemneth, which not on­ly reiected the title of vniuersall Bi­shop & head, but also the power to com­mande.

22 The present state of Papistrie cannot without shame bée defended, as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age, which is certainly knowne doeth a­bounde [Page 113] a hundreth times more now.

23 To conclude, that he may more vehemently wring them, & make him­selfe way to the treatise following, of Antichrist: Looke Cap. 2. Sect. 11.12. he denieth y ^t at Rome there is either a Church or Bishop; all things are at this day so corrupted.

24 That he confirmeth, and thervp­on includeth, that there is no Apostolike sea, where we can sée nothing but hor­rible Apostasie: the same is not the mo­ther of all Churches where wée sée the seate of Antichrist set.

25 The Bishoppe of Rome is Anti­christ him selfe. 2. Thes. 2.4. Dan. 7.25.

26 Therefore the Supremasie may not be bounde to the place, although in tymes past it hath bin chief of all, chief­ly séeing the Church is now turned to a Court.

27 Hitherto hauing spoken of y ^e thing it self, now he commeth to the persons, and first as touching religiō, he accoun­teth all in general, none other then Lu­cians and Atheists.

28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie [Page] of the soule: and therefore necessarie i [...] be wiped out, yet they say, that because it was sayde to Peter, Luk. 22.32. that his Fayth should not faynte, they can not erre, but if they will be Peters successours, they must all be Sathans, Ma [...]. 16.23. and herein more then he, because they folow Satanisme continually, which he forsooke.

29 Moreouer as touching their man­ners, they are most filthie both in the wickednes of others and their owne.

30 Cardinals were nothing else in tymes past, then Priests of the Romish Churche, and muche inferiour to Bi­shops, but as they are nowe, they haue no true and lawful office in the church.

Cap. 8. Of the power of the Churche, as tou­ching the articles of Fayth, and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to cor­rupt all purenes of doctrine.

FIrst he sheweth what bonds & ends they are, which the Church ought to appoint it selfe in suche matters, from [Page 114] the 1. to the 9. Moreouer he blameth the Churche of Rome, that it dare trans­gresse them, from the 10. to the 16.

1 The third place is of the power of the Church, but the same partly is con­tayned in euery Bishop, partly in Coū ­cels, and it partly consisteth either in doctrine or in iurisdiction, or in making lawes, the place also of doctrine hath two partes, authoritie to deliuer rules and to expounde them: but whatsoeuer is taught concerning the power of the Church, 2. Cor. 10. [...]. must be applied not to destruc­tion, but to edification: the onely way wherof is, to preserue to Christ his au­thoritie which can no otherwise be, vn­lesse that be left vnto him which he re­ceiued of his Father, that is, that hée be the only schoolemaster of the church, Mat. 17.5. for it is written not of any other but of him onely, Heare him.

2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche, all the same is giuen not properly to the men them selues, but to the Ministerie ouer which they are appointed, that same first is shewed in [Page] in the Priestes, all the Ministers had authoritie to teache, in the name of the Lorde.

3 Moreouer in the Prophets.

4 Last of all, in the Apostles.

Mat. 28.9. Iob. 7.16.5 Christ taught alwayes his church, yet by diuers orders, for diuersitie of tyme: first by Reuelations, but the same not doubtful. They that wil come to the knowledge of God, must be direc­ted by the eternall wisedome of the Fa­ther.

Mal. 2.7.6 Moreouer, by the lawe & the Pro­phets.

Heb. 1.5.7 Last of all by him selfe manifested in the fleshe.

Mat. 28.20. Mat. 24.8.8 No man ought to teache any other thing in the Church, than that which is contained in the lawe & the Prophetes, and Apostolicall writings.

9 Neither is it lawful for their Apo­stles nor their successors, 1. Pet. 4.21. 2. Cor. 10.4. no not for the whole Church to passe these boundes.

10 Bishops and Prelates haue exer­cised very great tyranny, for they both permit thēselues power to make newe lawes, and acknowledge no man for a [Page 215] Christiā, that doth not certainly cōsent to their doctrines, as well affirmatiue as Negatiue.

11 That which they alledge for them selues, Mat. 27.20. Ioh. 14.16. that the Church shall neuer bee forsaken of her spouse, but that it shall be guided by his Spirit into all trueth; he sheweth in what sense it must be vn­derstood: the same vndoubtedly con­tendeth vnto daily increase more then to glory in perfection, for no man hath attained the marke.

12 When they except that whatsoe­uer particular thing is attributed to e­uery one of the holy ones, the same doth throughly & fully belong to the Church it selfe: and that which they drawe out to this, and are diligēt to proue by two places of scripture, he sheweth in what sense as well the foundation of their ar­gument, Ephe. 5.25. 1. Tim. 3.15. as the places of scripture must be vnderstood, that is they declare what Christ daily worketh, for he daily pur­geth, sanctifieth, abolisheth, and wypeth all them that are his from all spots: the beginning of that sanctifiyng is héere séene, but the ende and full accomplish­ment [Page] shalbe, when the holiest of holie ones shall truely and fully fill it with his holinesse, as elsewhere he teacheth that Christe gaue Apostles, Pastors, and Teachers, that we should no more be carried about with euery worde of doctrine, or be mocked of men, but that being enlightened with the true know­ledge of the sonne of God, [...]ph [...]. 4.1 [...]. we should al­together méete in the vnitie of Fayth.

13 In what sense the aduersaries de­ny that the Church may erre, and what is to be determined thereof, that foras­much as it is guided by the Spirite of God, it may goe safely without the worde, that whatsoeuer it speaketh or thinketh it is trueth: but we say that the spouse and scholler of Christe must be subiect to her husband and schoolema­ster, that shée continually hangeth on his mouth, and they that doe so, shal be sure to haue the Spirite to guide them into the right way, and to stay them in their Fayth, for there is nothing to bée looked for of his Spirite, Iob. 16.12. but that hée should enlightē our minds to perceaue the trueth of his doctrine, but they haue [Page 216] not the Spirite, that pretend that they haue of their owne.

14. 15 These two beginnings doth nothing helpe them which they take, Ioh 16.12. When the Dis­ciples were wel instructed of the holy Ghost, they left all in writing neces­sary to saluati­on, how so euer their rudenes was before. that the Church may adde some things to the Apostles writings: and whatso­euer the Church teacheth and decreeth, is without controuersie.

16 Examples which they vse for con­firmation of the first, one for baptisme of Infantes, an other that the Nycen Councell pronounced, that the Sonne is consubstantial with the Father, doth helpe them nothing in this matter.

Cap. 9. Of Councels and their authoritie.

HEere because he is somewhat more rough, it is not eyther because hée woulde diminishe the authoritie of the olde Councels, or for that he is afrayde of them, as though they made for the ad­uersaries side, and were against vs.

2 From whence the Councels haue their authoritie, that is, Mat. 18.20. if they be ga­thered together in Christes name: [Page] and what it is, they are not gathered to­gether in Christes name, which casting away Gods commaundement, wherein he forbiddeth to adde and take from it, decrée what they will. God requireth of the Prophets to teach out of his mouth.

3 Against them, which the more they affirme their tyrannie by counsels, they thinke there remaineth no trueth in the Church, Esai. 56.10. vnles it be among the Priests: first it is shewed, that the Pastours a­mong the Israelites were voide of the Spirite of knowledge and trueth.

4 Moreouer, in the newe Testament it was foretold, that our age should not be frée from that euill.

5 Not that he woulde euery where, and that rashly without any choyce, di­minish the authoritie of Ministers: but that no man be ignorant, Ier. 18.18. al are not Pa­stors which bragge them selues to bée Pastors, as the Papists do, which pre­pare them selues against the truth, say­ing as the Prophet mentioneth, Come, we will imagine, &c.

6 An other thing also which they i­magine to the same ende, y ^t the Church [Page 217] can not stande, Ier. 4.9. Eze. 7.26. vnlesse it shewe her selfe in generall councels, it is shewed by ex­amples; first out of the old Testament, that notwithstanding it may erre from the trueth.

7 Moreouer out of the newe Testa­ment, Ioh. 11.47. 2. The. 2.3. in the councel which the Scribes and Pharisies held against Christ.

8 There is no absolute power to bée graunted to Councelles, because they haue brought foorth many thinges very wickedly: and in what state and condi­tion they are to be counted, according to Augustine.

9 Councelles haue bene disagréeing from Councels, as is proued by the ex­amples of Constantinople, and Nicen about Images, & of Calcedon also, and the second of Ephesus, about the impie­tie of Eutyches.

10. 11 Some infirmitie maye bée founde in the purer Councels, and they such, as therin may be gathered, y ^t they are not so gouerned by the holy Ghost, but that some thing happeneth to them according to the manner of men, least [Page] we giue too much credite to men.

12 The Romanistes are miserably deceiued, when they resorte to that ex­treme & miserable shift, that although the men them selues be blockishe in wit and counsel, and most wicked in minde and will; yet the worde of God remay­neth, which commaundeth to obey ru­lers, but the rulers ought to take no more vppon them, than Iosua had, they shall therefore be spirituall rulers to vs that bowe not from the Lord, nei­ther on the one side nor to the other: as for the false rulers wee néede not, Ier. 23.16. Mat. 7.15. nei­ther ought we to obey.

13 That which is hitherto spoken, doeth chiefly tende to this ende, to shew howe muche the authoritie of Councels is of force in the former Chapter of doc­trine, 1. Cor. 14.29. that is, in erecting new doctrines: but nowe hée sheweth what force they haue in the last, that is, in the interpre­tation of the Scripture.

14 To whome although hée graunt very muche herein, yet he denieth that [Page 218] the Romanists can ouercome y ^e which they woulde, whether they belong to interpretatiō or approbation of Scrip­ture. Christe commaunded all shoulde drinke of one Cupp, Mat. 26.26. 1. Tim. 4.1. but the Councel of Constance forbadde it, and willed the Priest only to drinke of it. Paule cal­leth the forbidding of mariage, Hebr. 13.4. the hy­pocrisie of Deuils, and pronounceth it holie among all men, but they forbid it.

Cap. 10. Of the power of making lawes, wher­in the Pope and his haue vsed a most cruell tyrannie and butchery vppon soules.

FIrst he treateth, as it were gene­rally, of humane restitutions, from the first to the eight: secondly of Pa­pisticall ceremonies, from the nineth to the six & twentie: thirdly, of good, and lawful, from the seuen & twentie to the two and thirtie.

1 Nowe in that hée entereth this [Page] disputation whether it is lawfull for the church to binde consciences by their lawes, Mat. 23.6. this is the state of the question, to contende against Ecclesiasticall tra­ditions, lately brought in, not the poli­tike lawes.

2 Which although they fayne them to be lawes of libertie, a swéet yoke, & a light burden, yet indéed they are not on­ly harde, but also impossible to be kept. Paule durst not laye any snare vppon men at all, 1. Cor. 7.25. for he sawe what a wound of consciences woulde thereby pro­céede.

3 But the better to expounde this question, first hée sheweth what a con­science is, Rom. 13.1. which is also bounde with politike lawes: the definition may be gathered of the proper deriuation of the worde, as when the mynde doeth con­ceaue the knowledge of thinges, it is sayde to knowe: so when we haue a fée­ling of Gods iudgement, as a witnesse ioyned with them, which doeth not suf­fer them to hide their sinnes, but they brought accused before the Iudgement seate of God, that feeling is called con­science, [Page 219] for it is a certayne meane be­twéene God and man. Rom. 2.15.

4 And as workes haue respecte vnto men, so the cōscience is referred to God: this he excellently painteth out by two examples, 2. Tim. 1.5. so that conscience is nothing els but the inwarde purenesse of the heart.

5 But séeyng hée will not haue con­sciences tyed with such humane lawes, hée sheweth in what sense Paule tea­cheth, that wée muste obeye Magi­strates for conscience sake, distingui­shing betwéene the generall and the spe­ciall.

6 But comming to the questiō, where agayne hée sheweth more plaine, what the state of the question is, he denieth that the Bishoppes are appoynted law makers ouer the faythfull, that may of them selues prescribe a rule to lyue by; or compell to their ordinances the peo­ple committed to them.

7 Séeyng the Lorde hath contained Iam. 4.12. Esai. 35.22. in his lawe the perfecte rule of well [Page] liuing, and for two causes doeth kéepe it to him selfe only to be our lawe ma­ker, and therefore hée is the King of soules to whom belongeth the power to saue, and destroy.

Iam 4.12. Esai. 33.22.8 Which seuerally hée expoundeth more at large, that by consideration of both, he may teach that suche constitu­tions of men are contrary to the worde of God. The first of them is, that his will may be a perfect rule of all righte­ousnes and holines, this Paul vseth: in contending against false Apostles. The other that he may only haue authoritie ouer our soules whō we ought to obey. As touching the Popes constitutions, there are two sortes of them, for some belong to ceremonies and rites, and some to discipline: and first he proueth that both abounde with many vices, from the nineth to the sixtéenth. Moreo­uer hée answeareth their arguments, wherewith the authors are wont to de­fende them selues, from the 17. to the 26.

[Page 220]9 As cōcerning the former, first this vice is founde in them, that they would be counted for the true worship of God: but Paule taught that it was intolle­rable that the lawfull order of worship­ping God, Col. 2.20. Gal. 5.1. shoulde be reduced to the wil of men.

10 Moreouer, Gal. 4. [...]. that the commaunde­ment of God is wont to be void, for the traditions of men.

11. 12 Thirdly, that they are vn­profitable and foolishe, but the fleshe ly­keth them that it thinketh the Churche is vtterly deformed, whē they be taken away, which Paule writeth, hath a re­semblaunce of wisedome, but that de­ceiueth.

13 Fourthly, Col. 2.23. that they haue growne into such a number that they are more vntollerable then a multitude.

14 Neither can this multitude be ex­cused, because they say that they were instituted for y ^e instruction of rude men, seing also they reduce vs to Iudaisme, & declare not Christ, (which ought to be the ende of ceremonies) but hyde him. [Page] a childe is ruled of his Schoolemaster, and kept vnder custodie, according to the capacitie of his age, so the Iewes are kept vnder the lawe, but wée are men growne, Gal. 4.1. set at libertie from tutor­ship and gouernment, & néede no chil­dish introductions.

Ier. 7.22. Esai. 55.2.15 Fiftly, because they force the sim­ple into errour, that they may thinke them expiatorie or Purgatorie, & me­ritorious Sacrifices: sixtly, because being separated from doctrine, they re­semble nothyng else then a Maskyng Ostentation. Laste of all, because they all are abandoned to filthie gaine.

16 Neyther doe those Papistical tra­ditions burst foorth only with suche vi­ces, but also all other of what age so e­uer are guiltie of suche vices, because the Lorde alwayes is wonte to stryke them with blindnesse and amazednesse which worship him with suche obserua­tions, Esai. 29.13. & they are such obseruations as ought to bée thrust out of the Church.

17 Comming to their arguments, he [Page 221] calleth to minde fiue, whereby they de­fend themselues forgers of these tradi­tions: the first is that they crie out, that these traditions are not of them selues, but of God, because they woulde haue them inuented of the Churche which can not erre, and is gouerned of the ho­ly Ghost, but by this meanes they im­posed to the Church of God, a notabler reproche, and were too bolde, to adde so muche to the worde of God contrary to Gods worde.

18 It is an impudency not to bee born, continually to crye out of y ^e power of the Church: but in the meane time, to dissemble both what is commanded her by the Lord, and what obedience she oweth to the commandement of the Lorde. The seconde is, when they say that these trifles came from the Lorde. This also is méere deceite, and not on­ly the histories, but also reason it selfe doth shewe, that they crept in by little and little.

19 This he sheweth in the Supper of the Lorde, and he openeth the place of Augustine which they thinke doeth [Page] make for them.

20 But whē they crie out that there is no Ceremonie among them which came not from the Apostles, he sheweth howe false it is by an example of holy water. Moreouer, he laboureth, that if any were founde out of them, or of the Fathers, yet there is great difference betwéene them, and ours.

21. 22 The third is, that to excuse their tyranny, they pretend the decrée of the Apostles of thinges offered to I­dols, and strangled, and from blood: but he plainely sheweth howe the same maketh for them: Acts. 15.29 First by interpre­ting the place: moreouer by their owne confession.

The meaning of the Apostle was nothing else, but in taking away the matter of offence, to call vp the law of God: [...]. [...]or. 8.7 cōcerning the auoiding of offence it was not to make a newe decree of their owne authoritie, for Peter pro­nounceth that the Lorde is tempted, if a yoke be laide vpon the neckes of the Disciples, Acts. 15.27 which himselfe shoulde haue ouerthrowne, if hee had consented to [Page 222] haue any yoke laide vpon them.

23 This tyrannie which they haue taken to them selues by this exam­ple of the Apostles, is for two causes to be improoued: first because they misera­bly crucifie not onely the bodies, but al­so the consciences. Moreouer because it taketh from the Lorde his Dominion, which afterwarde hée sheweth at large howe worthie great reprēhesion it is, Esay. 29.1 [...] Matth. 15. [...] and that in those in whom no mani­fest impietie appeared.

24 No maruel because mans inuen­tions did alwayes so displease the lord, Col. 2.4 that first they were estéemed for his worship.

25 The 4. is frō the exāples of Samuel & Menoha, 1. Sam. 7.17 but they make nothing for them. For although Samuels sacri­fice were against the lawe, and yet it pleased God, yet was it not a second al­tar to set against the onely aultar, but bicause the place was not appointed for the Arke of couenant, hée appointed & ordeined the Towne where hee dwel­led, for Sacrifice, but his minde was [Page] not to make inuocation in holy things where as GOD hath forbidden any thing to be added or diminished. As for Manoha it was an extraordinary and singular case: hée being a priuate man offered Sacrifice to God, and not with­out Gods allowance, Iud. 8.27 because he inter­prised not of a rash motion of his owne minde, Matth. 23.3 but by a heauenly instinction, but God abhorreth those thinges that men deuise.

26 Last of all, because Christ would haue these intollerable burdens to bée borne: that also doth help them nothing.

1. Cor. 14.4027 Comming to the third part of the Chapter, that hee may speake of those constitutiōs which ought to be counted holy: first by a general rule of Paul, hée prooueth that all the matter must bée brought back. Moreouer by y ^t he setteth two things before vs to be taken héede of, least either they shoulde think them necessary to saluation, or bestow them to the honour of God.

28 Then also he denieth that these stand with the comelinesse, and order of Paul: and he sheweth of what sorte [Page 223] they are, which in these wordes he re­quireth.

29 Prosecuting at large all those se­uerally with exāples adioyned, 1. Cor. 11.22 he con­cludeth that all Ecclesiasticall orders which wee receiue for holy and hole­some doe respect either rites & ceremo­nies, or discipline and peace.

30 No foundations are such, 1. Cor. 14.40 but they which are founded by Gods authoritie, and are taken out of the Scripture, and they ought to bee diuine according to the generalitie, although as touching the specialtie they are appointed by man: but charitie is the best ruler ther­of.

31 Therefore it is the office of Chri­stian people, 1. Cor. 11.16 neither to despise nor neg­lect such constitutions, but faithfully to kéepe them, and that may be doone with a frée conscience.

32 Of y ^e otherside we must beware least any errour, or any superstition or any necessitie, do at any time créepe in, alwayes to kéepe the same.

Cap. 11. Of the iurisdiction of the Church, and the abuse thereof, such as is seene in Papasie.

THE Church of God néedeth her certaine Spirituall policie, and it is necessary that wée giue it some iuris­diction: Rom. 12. [...] This iurisdiction procéedeth from the power of keies, but what that power of keies is, that first hee may shewe it, 2. Tim. 5.17 he diuideth it into two partes, the one is perteinent to the ministery of the worde, Matth. 18.17 which he denieth ought to come into this account, and therefore what it is and what places they are which make for them in many wordes he sheweth.

2 The other which belongeth to the discipline of excommunication, Matth. 18.17 is now the thing wherof he wil speake, & ther­fore hee sheweth vppon what places it should be found, & what it ought to be.

3 The same is not for a time, but continuall, & is not onely profitable when the Magistrate is estraunged from the [Page 224] profession of our religion, but also when they are Christians.

4 That same he confirmeth.

5 The scope of this is, that offences be preuented: but in the vse, That is, by the preaching of the worde. 2. Cor. 10.4 two things are to be considered: first that his spi­ritual power be altogeather separated from the power of the sworde.

6 The last, that it bée ministred not by one mans iudgement, but by a law­full councell, which is also shewed was doone in olde time, till at length a Bi­shop had drawne to him onely y ^t which was giuen to the whole Church.

7 At length also the Bishops put o­uer to other men, whom they call offi­cials, that which they had giuen to thē ­selues only, and conuerted the spiritu­all iurisdiction into nothing better then into prophane iudgement.

8 Yet it is certain, Matth. 20.25 Luke. 12.25 that Christ would debarre the ministers of his word from [...]iuill dominion and earthly gouerne­ment. For Christe not only signifieth [...]hat the office of a Pastour is distinct [...]rom y ^e office of a Prince, but that they [...]e things so seuered, y ^t they cānot méet [Page] together in one man: for where as Mo­ses did beare both offices together: first that was doone by a rare miracle: [...]xo. 18.16 a­gaine it was but for a time, till thinges were better set in order, but when a certaine forme was once prescribed of God, the Ciuill gouernment was left to him, and was commanded to resigne the Priesthood to his brother.

9 In that they doubt not to bragge in their defence, that the glory of the kingdome of Christe, by this meanes doth florish according to her worthines, and that they themselues in the meane time are not drawne away from the the dueties of their vocatiō, Matth. 20.25 how weak it is he sheweth both: first they haue oc­casion to quarrell with Christe, who hath pinched their honour: Luke. 22.25 yet he laide no harder lawe vpon his seruants then he first receiued himselfe.

2. Cor. 10.410 Not at the first step, but by little and little, of small beginninges, they haue made great encreases: where also is shewed by what degrees they cly­med vp hitherto.

11 The Bishop of Rome not con­tented [Page 225] with meane Lordships, first laid hand vpon kingdomes, and afterward vpon the whole Romane Empire: but this was reprehended of Bernard, and vtterly denied to the Apostolike right, against the degrée of Orleance. Bernard sayth, That Peter could not giue that which he had not, but he gaue to his suc­cessours that which he had the care of Churches. And againe, hee saith to Pope Eugenius, thou art a superiour: but whervnto? not to beare lordship as I thinke. Therefore how much soeuer we thinke of our selues, let vs remem­ber that there is a ministerie laide vp­on vs, not a Lordship giuen vs. Learne that thou hast néede of a wéedhooke, not of a Scepter, that thou mayest doe the worke of a Prophet.

12 The gift of Constantine is both friuolous & ridiculous, therefore of no importance to establish his Emperiall dignitie.

13 At what time, & by what meanes they came to it. In Henrie the Empe­rours time, the 4. of that name and by Hildebrandes meanes.

[Page]14 By what meanes they inuaded the Citie of Rome, and other Domini­ons: Eze. 34.4 and howe suche rauennousnesse doth dishonour them: for they thought nothing safe, vnlesse they might beare rule with rigour, and with power, as the Prophet saith.

15. 16 The immunitie which they also take to them selues, was vnknow­en to ancient Bishops, howsoeuer they woulde not suffer to their knowledge the matters of faith, or whatsoeuer be­longed properly to the Bishops to bée taken from irreligious Princes.

Cap. 12. Of the discipline of the Church, wher­of the chiefe vse is in the Censures and excommunication.

THere are two parts of Ecclesiasti­cal gouernmēt therin, y ^e one wher­of respecteth the people, the other chief­ly respecteth the Cleargie. of the first, from the first to the 21. of the last, from the 22. to the 28. There are two partes also of that which respecteth the people, [Page 226] & is called common, the first is which dependeth of the power of Keies, whereof from the 1. to the 13. The last is of sommoning fastinges and praiers whereof from the 14. to the 21.

1 The first of these is so necessary, that the same being taken away, there remaineth nothing but extréeme dissi­pating and wasting.

2 There are foure degrees, Matth. 18.15 & what they are, whereby we ought to procéede in appliyng the same.

3 Of sinnes, some are priuate, Matth. 18.15 some publike, and how wée must procéede in punishing them both.

4 Some also are defaults, other some are wicked doings, 1. Cor. 5.4 and haynous offen­ces: the last are seuerely to bee puni­shed.

5 There are thrée ends of discipline: the first, least the wicked by their lewd and sinnefull life, Ephe. 5.25 Col. 1.24. doe cause some re­proche and slaunder to redounde to Christe, if they be named among Chri­stians, and admitted to the partici­patiō of the Lords supper. The second, [Page] least they corrupt others: The thirde, that they may repent. 1. Cor. 5.6.11. Chrysostome in­ueieth gréeuouslie against the Priest, which while they feare the power of great men, dare debarre no man.

1. Cor. 5.56 With what moderatiō, as wel pub­like sinnes, as secret; light, as gréeuous are to bée corrected.

7 No man, no not the Prince truely is to bee exempted: then of what, and in what order of doeing it ought to be executed.

8 This seueritie ought to be enioined with the spirite of Gentlenesse, 1. Cor. 1 & mild­nesse, & this moderation doth very well appeare out of these 3. endes, although many of the fathers haue bin very cold héerin; but now after they haue receiued a custome more then with their owne power.

9 Not onely the whole Church, but also euery member ought to yéeld it self to this moderatiō, least from discipline we presently fall to murdering.

10 Neither may it otherwise bee drawne which Christ pronounceth of binding and loosing, Matth. 18.18 where by they may [Page 227] send thēselues somewhat more harder.

11 Too much rigour also must be ta­ken héede of, as well in priuate men, Matth. 13.23 as in pastours, least otherwise if all thinges happen not according to their minde, they rashly departe from the communion of the Church.

12 The Donatistes and Anabaptists haue gréeuously offended héerein. 1. Cor. 11.14

13 This moderatiō ought then chief­ly of all to bee vsed, Ephe. 4.2 when not onely the contagion of sinne hath inuaded a fewe, but also a multitude.

14 The other parte of discipline standeth in this, that according to the necessitie of times the Pastours should exhort the people, either to fastinges or other solemne supplicatiōs, or to other exercises of humilitie, repentance, and faith: this part is profitable and pro­céedeth from the Apostles and Pro­phetes.

15 Therefore speaking of fasting, he reciteth thrée endes therof, and expoun­deth them.

[Page]16 The Pastours were wont to pub­lish publike fasting ioyned with faith, Acts. 14.3 so oft as they prayed to GOD for any great matter.

17 Also as often as any publike calamitie began to range abroade. Ioel. 2.2.25

18 But fasting consisteth in thrée thinges; in time, in qualitie of meate, & sparing.

As touching fasting, truely I haue read none, neither of y ^e old, nor of y ^e new writers that can satsfiie mee, or that may séeme sufficiently to consider the nature therof. For as oft as they speak of fasting, presently they fall to the ab­staining from meate, and therein only they rest very muche: but I thinke it shoulde bée otherwise: for as soone as wée can, let vs come vnto the foun­taine it selfe, and after let vs with dili­gence pursue the riuers: but this is the only fountaine of fasting, a sincere and earnest, & a singuler desire either of [Page 228] Righteousnesse or newnesse of life, in general, or some parte thereof: which doth either sufficiently appeare by this one thing, that when the Disciples coulde not cast out a certaine Diuell, because they as it were, to a sporting bickering, descended rashly and vnad­uisedly: and a little after they enquired howe it came to passe that they were deceaued of their opinion. Matth. 17.21 Marke. 9.29 Christe cal­leth them to fasting: signifiyng vndoub­tedly thereby, that suche victory is so harde and difficill, that except they striue with all their force, they could doe nothing at all. But there are two things that are wont alwaies to spring and flowe out of this fountaine: The first is, that wée wisely and diligently auoide all occasions. Moreouer that on the other side whatsoeuer occasion of godlinesse wee séeke, labour for, or vio­lently snatche, we be alwaies enclined to y ^t, & stay therō, being wéeried therby. Héerevpon wée may very well descend to the vse of meates, as to one of the ri­uers: and there may wée finde fasting, [Page] as touching nourishment, to be no other then so to vse them, either in taking or refusing, as shall séeme most méete to roote out vices, and to aduance vertue. And so fasting doth not onely respect the vse of meates, but also all other things that fall vnder that kind: which truely if wée vse wisely, either vice may bée diminished, or vertue encreased.

19 But least any superstition should créepe in, there are thrée thinges which the Pas [...]ours ought diligently, al­wayes to inculcate, or rehearse: first, that they teache the people, that they rent their heartes, Ioel. 2.11 and not their gar­ments: that is, that ther be an inward affection of heart, a true mistiking of sinne, true humbling, and true sorrow, through the feare of GOD. For God abhorreth when men in setting signes and outwarde shewes in steede of inno­cencie of heart, Esay. 58.5 doe labour with false colour to deceaue them selues. The other is, that it bée not taken for a meritorious worke. The thirde is, [Page 229] that wée kéepe it not too precisely, as it were one of the chief due.

20 The obseruation and kéeping of Lent is very superstitious, as is shewed by thrée reasons, but yet was it vsed a­mōgst the old fathers, but after a diuers sort. The fasting of Christ fourtie daies and fourtie nightes, did not prescribe an example to other: but in so beginnyng the preaching of the Gospell, Mat. 4.1. hée might proue that it was not a doctrine of mē, but descended from heauen: and sith the miracle was shewed in Moses, to esta­blish the authoritie of the lawe, Exo. 24.18. it ought to haue bene omitted in Christ, lest the Gospell shoulde séeme to giue place to the law. That which is saide of Elias, fast fourtie dayes without meate and drinke, tended to no other end, but y ^t the people shoulde knowe that he was stir­red vp to be a restorer of the lawe, from which almost all Israell had departed.

21 Afterwarde lawes were made, 1. Kin. 19.6. which forbad the eating of meat and di­uers abuses crept in.

22 The seconde parte of Discipline was, that peculiarly belōged to y ^t Cler­gie, [Page] and it is shewed what and how se­uerely in tymes past it was, and howe miserably it is performed nowe at this day.

2. Tim. 3.2.23 In this one thing they are vntrea­table at this day, y ^t they giue not priests leaue to marry, who notwithstanding may vse whoredome vnpunished: by which occasion he sheweth out of the Scripture, howe wickedly matrimony is forbidden them.

24 He answereth to certaine of their obiections, that is to say, that the Priest ought to differ in some note from y ^e peo­ple, and that marriage is nothing but an vncleannesse and pollution of the fleshe.

25 Moreouer that the Leuiticall Priestes ought for a tyme to lye from their wyues: but séeing that Pastours of the Churche doe not beare this per­son at this day, therefore are they vain­ly compared with them. The Apostles did not only kéepe wiues, Hebr. 13.4. 1. Cor. 9.5. but also cari­ed them about.

6 Thirdly that they thinke it a neces­sary [Page 230] thing, which is nothing but come­ly, and that is proued by the example of the olde Church. In olde time also there was motion made of commaunding vnmarried life, but no such thing was decreed: Histori Tripat. Lib. 2. Cap. 14. for Paphnutius sentence was agreed to, who pronounced that a man lying with his owne wyfe, is chasti­tie.

27 At length there followed more ri­gorous and clubbishe tymes in which too muche superstitious obseruation of single lyfe grewe in force: but if the ad­uersaries obiecte this antiquitie, they may be aunsweared thrée wayes.

28 The better to shewe the same, hée teacheth what is to bée excepted, as ofte as vnder the coulour of antiquitie, they defende their filthie vnmarryed lyfe. The Fathers also are not vtterly agaynst vs: for Chrysostome sayeth, Hom. de Inuent Crucis. that the first degrée of chastitie is virgi­nitie: the seconde, faythfull marri­age.

Cap. 13. Of vowes by rashe promising, whereof each man hath miserably entangled him selfe.

FIrst, he treateth generally of vows, from the 1. to the 7. then name­ly of monastery vowes, from the 8. to the 21. but first of monastery profession and manners, from the 8. to the 16. thē of vowes themselues, but chiefly of the vow of chastitie, from the 17. to the 21.

1 He sheweth by certaine generall foundations, in what place vowes may be had, and how superstitiously not on­ly the Ethnikes, but also the Christi­ans haue offended in declaring hereof.

2 The better to shewe the same, hée setteth downe thrée thinges to be obser­ued: Col. 2.2 [...]. who it is to whome we expresse a vowe; who we be that make the vowe; Last of all, with what minde we vowe. Out of the cōsideration of the first, this appereth, that we vow nothing to God, but that he requireth: what so euer is not of Fayth is sinne, and Fayth is in [Page 231] respect of the worde.

3 Secondly, we are admonished that we measure our strength, Rom. 12.3. 1. Cor. 12.11. and haue an eye to our vocation, otherwise wée may easily offende, as he sheweth by two ex­amples: and therefore the vowe of sin­gle lyfe is to be improued.

4 The third, Gen. 28.20. Psal. 22.27. doeth admonishe vs to respect the end: for there are only foure good endes, whereof two are referred to the tymes past, and they are exercises of giuing thankes: the other to tyme to come: and they are exercises of repen­tance, where also he speaketh of y ^e first two.

5 The two last tend to this end, partly that we be made more warier, partly that we may bée stirred to our dueties as it were with certaine prickes.

6 Of these which are spoken, euerie man may easily gather what is to bee thought of vowes. That general vowe which is made in Baptisme, of all men ought to be of great force with vs, but the particulars must bée examined ac­cording to the rules aboue saide.

7 Thereby it is playne, with howe [Page] great superstition the worlde hath in certayne ages béene possessed, which first he generally sheweth.

8 Moreouer that hée may not recken vp all the particular fourmes, he spea­keth namely of Monkishe vowes: and so being brought to Monkishe vowes, first he sheweth what the life of Monks was in tymes past, and what institu­tion, that hée may shewe him to be o­therwyse then at this day the Papisti­call Monkes be with vs.

9 That more manifestly appeareth out of Augustine.

10 Moreouer making comparison be­twéene that olde Monkerie, and that which is at this day: hée sheweth by thrée principall notes, howe much this differeth from that: that is to say, in vnaduised roughnesse, in vnprofitable idlenes, and in false chalenging of per­fection.

11 The last whereof more diligently examining: he first sheweth howe vn­iustlye they chalendge them selues, [Page 232] the title of perfection, although it bée done with suche moderation as they falsly pretende.

12 Moreouer he shaketh of two things wherein they thinke the perfection doth stand, the first whereof is generall, Mat. 14. be­cause they preach that they obserue not only all commaundementes, but also the Euangelicall Councels.

13 The other speciall, Mat. 19.21. because they haue forsaken all. which that it may be graunted them, 1. Cor. 13.3. Col. 2.14. Luk. 10.25. yet the perfection which they dreame of, can not be founde ther­in.

14 But séeing their wordes (which make their profession, some second bap­tisme) and the thing it self doeth speak, that all they which at this day goe into Monasteries, do depart from y ^e Church, [...]ruely howe many Monasteries there [...]e at this day, so many Conuenticles [...]r assemblies of Schismatikes are [...]here.

15 Neyther onely is that profession [...]orrupted, which is at this daye, but [...]heir manners are most corrupted.

16 In that olde Monkerie there [Page] was very muche which ought not to please vs, and the same is chiefly shew­ed in foure vices.

17 As touching y ^e Monastery vowes which this day are in vse, first he gene­rally condemneth all for thrée causes: Rom. 14.23. Deu. 31.17. Moreouer he plainely teacheth how far the vow of single lyfe is estranged from all religion.

18 That doeth litle help them which they alledge out of Paule, concernyng widowes, 1. Tim. 5.12. for they did not professe vn­maried life, for any other reason, but be­cause mariage agreed not with the Mi­nistery which they tooke in hād, because they could not beare that office, but be­ing at their owne libertie & loose from the yoke of marriage: therefore if they once loked backe & gaue them selues to new mariages, what was it else but to shake of the calling of God, & to breake their first Fayth made in Baptisme, which is, that euery man shoulde aun­swere his calling? yet were they not so farre bound, but that if they were trou­bled with pricking of the fleshe to fall into any vncleannes, they might better [Page 225] marry againe. That age wherein they were chosen, was commōly out of dan­ger, specially sith they were chosen such as being content with one marriage, haue alreadie shewed a token of theyr continencie.

19 Their example also is most foo­lishly wrested, 1. Tim. 5.9. Rom. 14.21. to the newnes which hée ouerturneth by thrée reasons.

20 Suche vowes are for two causes to be cut off.

21 They are vnworthily accused of breach of Fayth and periury, Gal. 3. [...] which de­parte from Monkery to some honest kinde of liuing, and they haue a triple defence.

Cap. 14. Of Sacramentes.

FIrst hee treateth generally of Sa­cramentes, from the 1. to the 17. Moreouer he commeth to distribution, and continueth therein, from the 18. to the 26.

As touching the first, he setteth down the summe of the doctrine, from the 7. to the 17. first against them which wea­ken [Page] the power of Sacramentes, from the 7. to the 13. Moreouer against them which attribute too much to them, from the 14. to the 17.

1 What a Sacrament is, that is, a visible signe of a holy thing, or a visible fourme of an inuisible grace.

Ephe. 19.3.2 Of the signification of the worde, Mysterion a Mystery: of olde writers it is translated a Sacrament.

3 The Lord closeth vp and sealeth to vs his promises by Sacraments: yet to speak properly, not so much to confirme his holy worde, as to establish vs in the Fayth thereof.

4 Therefore we must vnderstande that this worde, that is, the promises of God, Rom. 10.8. Act. 15.9. not to bée an vnpleasant noise, when wée say, that the Sacrament consisteth of the worde and outwarde signe.

5 Sacramentes are signes, by whose ayde we giue credite to those thinges that are witten in the word. Rom. 4.11.

[Page 234]6 To this ende also, Gen. 6.18. are they called seales of couenants, and are vnto vs as pillers and glasses.

7 Neither is this fitly for y ^e purpose, When Paule speaketh to th [...] faythfull, he includeth the communion of Christ in the Sacraments. Gal. 3.27. 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o [...] Sacraments, he giueth no more to it than a colde & void figure. that they are giuen to the wicked: for they are neuerthelesse testimonies of Gods grace, the reasons which they are wont to obiect against this sentence, are trifling and weake: the one truely be­cause by this meanes it woulde folowe, that our Fayth séeing otherwise it is good, may yet bée made better (which they account as absurde) for they say it is no Fayth: but which without sha­king, stedfastly & without withdraw­ing resteth vpon the mercy of God, but it had bene better for such to pray with the Apostle that the Lorde woulde en­crease their Fayth, then to pretend such a perfection, which none of the sonnes of men haue obtained: for that Fayth howsoeuer it was begunne, was a good Fayth, and taking away incredulitie might bée made stronger.

8 They cōfirme that, because Philip required of the Eunuke, Act. 8.37. y ^t he should be­leeue w ^t all his hart (then y ^t which fayth [Page] say they, none can be greater) before he should be baptized: but he clearly shew­eth howe vaine as well their reason is, as the confirmation thereof. This place To beléeue with all the heart, is not perfectly to beléeue Christe, but onely from the heart and with sincere minde to embrace him: Psal. 119.10. not to be full with him but with feruent affectiō to hunger and thirst, and sighe towarde him.

An other obiection, if Fayth bée encreased by Sacramentes, the holie Ghost is giuen in vaine: whose worke is to begin, maintaine, & to make per­fect, maketh nothing for them.

9 Neither is this so assigned to any secrete power of the Sacraments, nor by any meanes to the Sacraments, but all the same dependeth of the inwarde power of the holy Ghost.

10 These being thus established two other obiections will of them selues fall to the grounde: the first whereof is, that if we ascribe to creatures the increase or cōfirmation of Fayth, there is wrōg done to the spirit of God, whō we ought to acknowledge the author thereof, this [Page 227] he refuteth first by cleare declaration of his iudgement, declared by an excellent similitude.

11 Moreouer as concerning increase, Mat. 13.4. Luk. 8.15. by an argument taken from the like, that Christ him selfe, and after him his Apostles taught the same properly to be in the outward word.

12 As touching the confirmation by an argument borowed from the contra­ry, that many times when y ^e Lord mea­neth to take away the confidence of the very thinges that are by him promised in the Sacraments, he taketh away the Sacraments them selues. Last of all, if we giue them such vertue, the glorie of GOD must néedes be deriued to crea­tures: this also he answereth, when hée spoiled and thrust away Adam from the gift of immortalitie, he saieth, Gen. 3.3. Let him not eate of the fruite of life, lest he lyue for euer, not that the fruit could restore to Adam his vncorruption, from which he was now fallen, but least he shoulde enioy a vaine confidence, if he kept still the signe of the promise, & therfore that was shaken away from him, which [Page] might bring him some hope of immor­talitie, in this manner putteth the E­phesians in remembraunce, that they were foreine gestes of the Testaments straungers from the felowship of Isra­el, without God, without Christ, wher­by he signifieth by a figure of Transno­mination, that they were excluded frō the promise it self, Ephe. 2.11. which had not recei­ued the signe of the promise.

13 Last of all, because some bring an argument out of the very name of a sa­crament, and woulde haue the Sacra­ments to be nothing but certain naked signes, he sheweth also how weak it is.

14 As hitherto hée hath disputed a­gainst them which weaken the power of Sacraments, and vtterly subuert the vse thereof: so now he cōmeth to others which of the contrary part attribute too much to them, & against the schoolemē, hee sheweth y ^t it is false which they af­firme, that sacraments of the new lawe do iustifie and giue grace, so that we doe not lay a stop of deadly sinne.

15 The better to ouerthrow this, hée distinguisheth betwéene the sacrament, and the thing of the Sacrament, y ^t wée [Page 236] may vnderstād that how much we pro­fit by the sacraments in the communiō of Christ, so much profit we take therby

16 This he declareth more plainely, that is to say, Sacraments are not cau­ses but partes of our righteousnes & sal­uation, & although the matter of the sa­crament be not receiued of the vnwor­thie, yet the matter or thing of the Sa­cramēt is alwayes present with the sa­crament, so oft as it is rightly offered.

17 This last hee declareth by a most apt similitude, and generally admoni­sheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously, to amplifie the dignitie of sacraments, that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes, which is separated from Christ, or the worke of the holy Ghost.

18 Comming to the second parte of the Chapter, that he may treat special­ly of Sacramentes: first hée proueth that the name of Sacrament doeth so plainly lye open, that it generally con­taineth all signes which GOD at a­nye tyme commaunded to man, to [Page] make them more assured and safe of the trueth of his promises, Gen. 2.17. whether he hath exhibited the same in naturall thinges, or in miracles: and he setteth downe examples of both.

19 Moreouer cōming to those things which the Lord would haue to be ordi­nary in his Church, to nourish his wor­shippers into one Fayth, first he shew­eth how necessary those signes are, part­ly to confirme our Fayth, partly to witnesse our religion with men.

20 Moreouer these thinges whereof he nowe speaketh, Gen. 17.10. he deuideth into two kindes, that is to say, of the old and new Testament, but both tend to this end, to leade vs as it were by the hande to Christ.

21 First he sheweth the same in the Sacraments of the old Testamēt, Cir­cumcision was to the Iewes, Gen. 22.2. Gal. 3.16. Rom. 5.19. whereby they were put in minde that what so e­uer commeth of the séede of man is cor­rupt, and hath néede of pruning: and a remembrance to confirme them selues of the blessing promised to Abraham.

[Page 229]22 Moreouer by the Sacraments of the newe Testament, where is signifi­ed our washing and satisfaction.

23 Therefore that schoole doctrine is vtterly to be reiected, whereby there is noted so great a difference betwene the Sacraments of the old Law, & the new Lawe, as though those did nothing but shadow out the grace of God, and those doe presently giue it, but the Apostle speaketh no lesse honorable of those then of these, 1. Cor. 10.3 what power our Sacra­mentes haue, the same had theirs, they were seales of Gods good will towards them into hope of eternall saluation. Heb. 10.10

24 Hée expoundeth certaine places, whereby they woulde defende their o­pinion: first, 1. Cor. 10.5 those which séeme to extenuate or diminishe Circumcision. Paul sheweth that God regardeth not the outwarde washing, whereby wée enter into profession of religion vn­lesse the minde within be both cleansed and continue in cleannesse to the end. Nothing is abated in these places of y ^e dignitie of Circumcisiō. Paul disputeth either against them which required it [Page] as necessary when it was nowe abro­gate: therfore he warneth the faithful, that leauing the olde shadowes, they would stand fast to the trueth, these maisters cal vpon you that your bodies may bee circumcised, but yée are spiri­tually circumcised according to y ^e soule and body, yée haue the deliuerance of the thing in déede, which is better then the shadowe: and least it bee obiected that the figure nowe of Circumcision is not to bée despised, therefore because they had y ^e thing in déed, forasmuch as y ^t put­ting away of the olde man, which hee there spake of, was also among the fa­thers: the Apostle saith, We are buried with Christ by Baptisme: that is, Bap­tisme is the same to Christians, that Circumcision was to the olde people.

25 Moreouer those which séeme to condemne the whole Lawe, with al the Ceremonies & Sacrifices, which they falsly gather out of y ^e Hebrewes, wher Paul disputing against false Prophets sheweth what value Ceremonies are of themselues: Iohn. 6.27 so did Christ also, appli­yng his speache to the grosse opinion of [Page 238] the people.

26 Last of all, those whereby the olde Fathers did immoderately exalt our Sacramentes, so oft as they com­pared ours with the Israelites. But suche their Sentences are both hyper­bolicall: and also to bée vnderstoode, not of the power; but of the maner of sig­nifiyng.

Cap. 15. Of Baptisme.

FIrst hée speaketh of the two ends of Baptisme, of the first, from the 1. to the 12. of the last 13. Moreouer of the lawfull vse thereof, and certaine o­ther things that procéede thereof, from the 14. to the 22.

1 What Baptisme is: it hath two endes, the first is, that it serue our faith with God, Mark. 16.16 and the same chiefly consi­steth in thrée things, the first is, that it witnesseth remission of sinnes.

2 What remissino of sinnes hee ap­prooueth by certaine places of Scrip­ture. Ephe. 5.26 Baptisme promiseth no other [Page] clensing, but by sprinkling of the blood of Christ, which is figured by water.

3 Neither is it of things to come on­ly, Rom. 3.25 but also of thinges past: but héere wee may not take leaue to sinne after­warde.

4 They which so diuide betwéene Baptisme and Repentance, that they woulde assigne remission of the former to Baptisme, & the last to repentance, are fouly deceiued.

Rom. 6.35 The second is, that we may vnder­stande that wée are grafted togeather with Christ into mortification & newe­nesse of life.

6 The thirde, that wée may knowe that we are so vnited in Christ, Matth. 3.13 that we might be partakers of all his goodnesse: And the more plainely to approue these two last: Matth. 3.6 Luke. 3.16 first, he proueth that both are plaine and manifest, as well in the bap­tisme of Iohn, as of the Apostles.

Acts. [...].287 Moreouer to this ende the baptisme of Iohn and the Apostles are one & the selfe same.

8 Neither maketh this any thing that more abundant grace of the spirite is [Page 231] powred out since the resurrection of Christ, for the Baptisme which the A­postles ministred while hée was on the earth, was called his, yet it had no lar­ger plentifulnesse, of the spirite then the Baptisme of Iohn: yea, euen after his ascention, the spirite was not giuen to the Samaritans aboue the common measure of the faithfull, Acts. 8.14 before the ascenti­on, although they were baptised in the name of Iesus Christ, Matth. 3.11 till Peter and Iohn were sent to lay handes vppon them.

9 Thirdly, 1. Cor. 10.2 those same are shadowed out to vs in the people of Israell, by their passing ouer y ^e Sea, & refreshing. The cloude was a signe of cleansing for as then the Lord couered them with a cloude cast ouer them, and gaue them refreshing cold, least they should faint and pine away with so cruell burning of the Sunne: so in Baptisme wée ac­knowledge our selues couered and de­fended with the blood of Christ, Num. 9.14 least the seueritie of God, which is in déede an intollerable flame shoulde lye vppon vs.

[Page]10 Wée may not agrée to thē which haue taught that we are deliuered by Baptisme, Col. 5.19 from the corruptions of na­ture, and are restored to the same puri­tie of nature, which in the beginning Adam had before the fal. For the selfe same originall corruption remaineth.

11 And doth neuer ceasse in vs, but continually worketh in vs.

12 This last hée confirmeth both by example and testimony of scripture.

13 The other end of Baptisme is to serue our confession with mē, he shew­eth by what reason this is. Héerevnto had Paul respect, 1. Cor. 1.2 when hee asked the Corinthes, whether they had not béene baptized in the name of Christ: mea­ning that euen in this they were bapti­zed into his name, if they vowed them­selues to him, swore to his name, bounde their faith to him before men, that they coulde confesse none other but Christ alone.

14 As touching this second parte of the Chapter: first hee treateth of the vse of Baptisme, Rom. 7.14 14. 15. Moreouer of [Page 240] the vnworthinesse, or worthinesse of the minister, from the 16. to the 18. Thirdly of the Corruptions, wherwith this Sacrament hath beene defiled, 19. Last he sheweth, to whom this admi­nistration belongeth, from the 20. to the 22.

14 As touching the first of these which are spoken of the ends of Baptisme, hée taketh occasion to teach what way we haue to vse, and to take it first for con­firmation of our faith.

15 Which he declareth by the exam­ple of Cornelius, and Paul: Moreouer, Acts. 10.4 [...] for confession of our faith.

16 There is nothing added or taken away from baptisme, either by y ^e wor­thinesse or vnworthinesse of the mini­ster: therefore they are not to bée bap­tized againe, which are baptized vnder popery. For Baptisme is not in y ^e name of man, but in the name of the Father, the Sonne, and the holy Ghost. Iosias, Matth. 28.19 and Ezechias when they had gathered out of Israell them that had departed from God, did not call them to a second Circumcision.

[Page]17 Neither is that argument strong enough, which they séeme to draw as it were from the effectes, because after Baptisme we remaine certaine yéeres blinde, & vnbeléeuing, yet the promise it selfe continueth alwayes true and stedfast.

18 That same also is very weake which by the example of Paul they de­fende themselues, Acts. 19.3 as though hée rebap­tised certaine disciples, which he shew­eth must otherwise bée vnderstood, that is to say, the visible grace of the spirite was giuen them by the laying on of handes, which may wel be expressed by the name of Baptisme.

19 This sacrament as touching the outwarde administration is manye waies and meruellously corrupted ma­ny ages agoe, with mens inuentions.

20 Of whome it ought to bée admi­nistred, that is to say, of the Ministers of the Church, not by priuate men, or women, Gen. 17.10 & from whence this abuse toke his force. There is no necessitie to driue any to the vsurping of that which belongeth not to them, for God promi­seth [Page 241] that hée will be a God to vs, and to our séede after vs.

21 Tertullian and Epiphanius haue not allowed this corruption: yea and wisely doth impugne it.

22 The example of Sephora maketh nothing for them, Exo. 4.25 neither are infants depriued of the kingdome of heauen, Matth. 28.19 who passe out of this life before they are baptised, if contempt and negli­gence bée away. Sephoraes Circumci­sing was not to doe seruice vnto God: for séeing her sonne in daunger, shee grudged and murmured, and not with­out stomaking, threwe the foreskinne on the ground, and so taunted her hus­bande, that shée was also angry with GOD, as appeareth by that shée sayde shée was compelled to shed her sonnes blood. It was also presūptuous rashnesse, her husbande being presente to take it in hande. Again, it is vnlaw­full to plucke asunder those thinges that God hath coupled.

Cap. 16. That the Baptisme of infants doth ve­ry well agree with the institutions of Christe, and the nature of the signe.

FIrst, he confirmeth the doctrin, from the 1. to the 9. Moreouer he general­ly confuteth the arguments of the ad­uersaries, from the 10. to the 30. Last of all, he seuerally debateth with Ser­uetus. 31. 32.

1 Baptising of children was not brought in by the bouldenesse of men, but by the institution of Christ.

2 This hee approoueth may easily be shewed by the consideration of the pro­mises.

Gen. 17.10 Matth. 22.323 But what these promises are, which are ioyned to this signe, can no better be perceiued, than in the institu­tion of Circumcision.

4 The promises and the thing signi­fied, are so all one in both, that no diffe­rence at all may bée founde, but in the [Page 242] outward Ceremonie. Paul willeth to examine the exposition of Scripture by the proportion of faith.

5 Thereby he concludeth that Bap­tisme doeth no lesse belong to the chil­dren of the faithful, then Circumcision to the Iewes: neither ought they to bée kept from the signe, which are parta­kers of the thing signified.

6 Hée vrgeth the same with the coue­nant which the Lord made with Abra­ham, Gen. 17.1 [...] because at the comming of Christ it woulde not be brought to passe, that the grace of God shoulde be darker and lesse approoued to vs, than it was be­fore to the Iewes.

7 He draweth another argument (to confirme the former also) from the ex­ample of Christ, Matth. 9.13 courteously imbrasing infants, & muniteth the same against the gainsayers, that say, that it maketh nothing for baptisme. But the place di­ligently wayed, must néedes condemne thē, when Christ cōmāded infāts to be brought to him, he added a reason why, bicause of such is y ^e kingdom of heauē, & [Page] [...] [Page 242] [...] [Page] after he witnesseth his will with déede when he imbrasing thē, hee cōmendeth them to his father with his prayer, and blessing: if it bée they bee brought to Christe, then is it méete for them to be receiued to Baptisme, the signe of our communion & fellowship with Christ. If the kingdome of heauen bee theirs, then the signe shal not be denied them: whereby there is as it were an entrie opened into the Church, that being ad­mitted to it, they may bée numbred a­mong the heires of the heauenly king­dome. Their argument to prooue they were good bigge children, bicause Christ saide, Let little ones come to me is to smal purpose, for the Euangelist calleth them Brephe and Paidia, which doth signifie Babes, yet hanging vpon their mothers breastes: Therefore this worde to (Come) is simply to haue ac­cesse.

8 That they denie that it was euer doone of the Apostles, therein they say, more then they are able to prooue, and it is more likely that they did baptise Infants. Acts. 16.15 And all antiquitie, do referre [Page 243] the beginning of baptising children to the Apostles.

9 The fruite that commeth by this obseruation, aswel to the parents them selues, as to the infants which are bap­tised with holy water, is not bee despi­sed, but rather damnation ought great­ly to make vs afraide that GOD will take vengeance of it, if any man despise to marke his sonne with the signe of the Couenant, because by suche con­tempt, the grace offered is refused, and as it were forsworne.

10 As touching their argumentes, first he examineth that which they are wont to take of the dissimilitude of baptisme and Circumcision, and when see­ing they put the dissimilitude in thrée, hée sheweth seuerally howe foolishly they may doe it, to wit, neither are di­uerse thinges signified:

11 Neither is the gouernance diuers in any thing. Col. 2.11

12 And the naming of children is not figuratiue, but simple, Gal. 4.22 and the same to both.

13. 14. 15 The last, that hee may [Page] more certainely conuince in the thrée next sections, he prosecuteth the same. 1. Cor. 6.14. Rom. 15.8. Acts. 2.39. Ephe. 2.11,

16 All other differences which they labour to cast betwéene Baptisme and Circumcision, are nothing at all: which he sheweth by two examples.

17. 18. 19. 20. 21 Their other argu­mēt is, while they alledge that infants are not méete by meanes of age, to at­taine to the mystery there signified: to whome he assigneth the fiue sections fo­lowing. Rom. 14.11. Rom. 6.4. Col. 2.12. Gal. 3.27. 1. Pet. 4.21.

Ephe. 5.2622 Hée professeth that he will prose­cute certain other of their arguments: this he discusseth in the next place, be­cause they deny baptisme to belong vn­to children, 1. Cor. 12.17 bicause it is geuen in remis­sion of sinnes, as though all infantes were frée of all sinne.

23. 24 The fourth argument is, that they reason of the practise of the Apo­stles [Page 244] time, that none were admitted to Baptisme, Acts. 2.37 but such as had professed their faith & repentance before. to this he answereth, in these two sections. Eze. 16.20. Ephe. 2.12. Matth. 3.6.

25 The fift Argument is, Iohn. 3.31 that of Christes wordes euill vnderstoode, they striue that present regeneration is re­quired in baptisme. To this first he an­swereth, that ther is no mention made of Baptisme, but that Christ sheweth the manner howe God doth regenerate vs, namely, by water and the spirit, as though hee shoulde say, by the spirite which in cleansing and watering faith­full soules, doeth the office of water: therefore water and the spirite is sim­ply to be taken for the spirite, which is water. Matth. 3.31 The like speach is vsed in Mat­thewe.

26 Moreouer he prooueth by a natu­ral sense of that place, Matth. 19.14 Matth. 28.19 that their false inuention is to be reiected, which ad­iudge all those that are not baptised to eternall death.

27. 28 The sixth argument they take of the commandement and example of [Page] Christ because in the former place wée are commanded to teach, Matth. 28.19 Mark. 16.16 and after to baptise, and because Christ would not bée baptised before hee was thirtie yéeres olde: to both partes of this ar­gument he answereth in the first sectiō.

2. Thess. 3.529 And in the next section also.

30 The 7. argument is, that they de­nie there is greater cause why Bap­tisme shoulde be communicated to in­fants, 1. Cor. 11.28 then the supper of the Lord, albe­it he proueth Although Musculus in his common places thinketh otherwise: notwithstanding M. Caluin, doeth say that the Supper may be giuen also to infants: but he vseth such mo­destie therein, that he cannot be blamed. there is a difference ex­pressed in them.

31 After he hath thus performed these things, he descendeth to one Seruetus, and answereth seuerally to all his Ar­gumentes: and that both plainely and briefly. This Seruetus obiecteth, that all they abide in death, which beleeue not the Sonne of God, and y ^t the wrath of God abideth in them: Iohn. 3.36 and therefore Infantes which cannot beléeue, lye in their damnation. But Christe spea­keth not of the generall giltinesse [Page 245] wherewith all the posteritie of Adam are wrapped, but only threateneth the despisers of the Gospel, which do proud­ly and stubbornly refuse the grace offe­red them. Againe he sayeth, that who­soeuer is bo [...]ne of the Spirite, heareth the voice of the Spirite: which is no­thing els but that the faythfull are fra­med to obedience, according as the spi­rite which worketh in them. Although they which are borne of the faythful are by nature damned: yet by supernatu­rall grace, they are saued: 1. Cor. 7.14▪ but hée al­ledgeth an Allegorie, 2. Sam. 5.8. that Dauid going vp to the Tower of Sion, did leade nei­ther blind mē nor lame men with him, but strong souldiours: but the Parable may be set against it, wherin God cal­leth to the heauenly banquet, blind men and lame men.

32 To what end Sathan doeth laye siege against Baptisme of children, by the Anabaptists, that is to say, to de­priue vs of the singular comfort which commeth thereby, and by litle and litle should take the witnesse of grace from vs.

Cap. 17. Of the holie Supper of Christe, and what it auaileth.

FIrst he deliuereth the summe of the doctrine, from the 1. to the 11. And moreouer, hee vnloseth certaine knots, from the 12. to the 50.

But as touching the first: first hée sheweth what it is that God doeth ex­hibite, from the 1. to the 4. Moreouer, howe and in what sort it is ours, from the 5. to the 11.

Ioh. 6.51. 1. Cor. 11.24.1 What signes they are, and to what end they were instituted for vs, that is to say, to testifie the Ministery of the vnion of Christ with the faythfull.

2 A great fruite then of affiance and swéetenesse there is, which by this Sa­crament returneth to godly minds: and what it is.

Mat. 26.26.3 The whole witnesse therof is com­mended to vs in the Supper of the lord: and the same doeth manifestly appeare in the wordes themselues.

[Page 246]4 The efficacie thereof is such, as not only simply or without higher conside­ration, doth reache to vs the bodie of Christe, as it doeth giue vs the same for our nourishment.

5 Hauing briefly comprehēded again by the former, Ioh. 6.31. what one hee offereth him selfe to vs, & by what reason wher­in the first parte of application consi­steth, he commeth to the other, that is to shewe how we ought to receiue him: truely, by Fayth, yet so that we must reache a litle further, not only to faith, but also to the effecte of Fayth.

6 Which last member he confirmeth by the authoritie of Augustine & Chry­sostome. Augustine sayeth, Ham. in Ioh. 31. Act. 2.40. that thrée thousande men which were conuerted at Peters Sermon, did drinke the blood of Christe by beléeuing, which they had shed by cruell dealing.

Chrysostome sayth, Hom. [...]. that Christ doth not only by Faith, but also in déed make vs his bodie: meaning that we doe not from any other where, then from fayth obtaine such a benefite.

[Page]7 Neither is it sufficient that many acknowledge this our communiō with Christ to be nothing els then spiritual, without making mention of the fleshe and bloud, yet the Mystery of this thing is such, as he confesseth, he can not com­prehend howe to determine thereof.

8 But that it may be such, There is no life at all but in Christ: Ioh. 6.4 [...]. but he hath this two wayes: first of him selfe, as he is God. Moreouer by powring the same into his flesh which he put on, that therby the communication of life might flowe foorth vnto vs.

9 When he hath taught the same out of Cyril, Ciri [...]. and by a similitude, that the fleshe of Christ is by that meanes liue­ly: therevppon he sheweth what our Communion is with him, as the father hath life in him selfe: so he hath also gi­uen to the Sonne to haue lyfe in him­self: whosoeuer thē enioyeth the parta­king of his flesh, enioyeth also the par­taking of lyfe, for as out of a fountaine water is sometime dronke, and some­time drawne, and sometime is conuey­ed by furrowes to the wateryng of [Page 247] groundes, which yet of it selfe doth not ouerflowe into so many vses, but from the verie spring it selfe, with which e­uerlasting flowing yeldeth and mini­streth vnto it, from time to time, newe abundance: so the flesh of Christ is like a rich and vnwasted fountaine, which powreth into vs the life springing from the Godhead into it selfe.

10 This Communion is letted by no distance of place, 2. Cor. 10.16. and the same is so sea­led in the Supper of the Lorde, y ^t ther­in we may apprehend not a vain signe, but the thing it selfe.

11 A conclusion of the things that go before, and so of the whole parte of this Chapter, that is to say, that the myste­rie of y ^e Supper consisteth of two parts: of corporall signes, and spiritual truth: and they also containe thrée thinges, the signification, matter, and effect.

The former part of the Chapter per­formed, he commeth to the other: that is, to examine the excessiue mixtures which superstition hath brought into the Church. And first he handleth tran­substantiation, from the 12. to the 15. [Page] then of consubstantiation, from the 16. to the 19. thirdly he sheweth y ^t that in­stitution maketh against those excessiue Doctors, from the 20. to the 25. fourthly by other reasons taken out of the word of God, he confirmeth his iudgement, from the 26. to the 27. fiftly he taketh a­way the authoritie of the fathers from them .28. sixtly he subuerteth their pre­sence, which they imagine, and bringeth in an other, frō the 29. to y ^e 32. seuēthly he sheweth what communication ours ought to be .33. 34. Eightly, he repro­ueth Adoration, & hee sheweth to what end the Sacrament is instituted, from the 35. to the 39. Last of all, he entrea­teth of certain other things that happē, which belong to that participatiō, from the 40. to the 50.

12 As touching the first, he sheweth what a presēce of Christ those Bishops doe imagine, that is to say, grose & car­nall, but some amongst them haue bene ashamed thereof: neither néede we any such participation. S. Paul teacheth vs that Christ dwelleth in vs, Rom. 8.9.11. none other­wise than by his spirit, whereby yet hée [Page 248] taketh not the communion of the fleshe and blood, but teacheth that the spirit a­lone worketh that wee possesse whole Christ, and haue him dwelling with vs.

13 The schoolemē thought more shame­fastly, but he calleth to mind afterward the reason wherby they place Christ in the forme of bread, as they tearme it.

14 Herevpon came forth the error of trāsubstantiatiō fained against y ^e scrip­ture and old consent, but many haue v­sed the word of cōuersion, but in y ^e sense which admitteth no transubstantiatiō, neither can the signification of the Sup­per otherwise agrée, Ioh. 6. except the substāce of the outward signes remaine, for there must be visible bread vsed for a meane, wherby that spirituall bread may be fi­gured, which in the scripture is mentio­ned.

15 This also did helpe very much to driue them into this error: that cōsecra­tiō was as much among them, as Ma­gicall inchantment, not knowing in the meane while this principle, that the breade is a Sacrament, to none but to men, to whome the worde is di­rected: [Page] their starting hole which they take out of the worde of Moses & place of Ieremy, is of no waight. The water springing out of the Rocke in the desert was to the fathers a token and signe of the same thing which the wine doeth fi­gure to vs in the Supper, Ex. 17.6. 1. Cor. 10.4. 1. Cor. 10.16. Act. 2.4. for Paul tea­cheth that they dronke the same spiri­tuall drinke, but it was a common wa­tering for beastes and cattell of the peo­ple, so that the earthly Elements when they are applied to a spiritual vse, there is made no other turning but in respect of men, insomuche as they are to them seales of the promises. Where they al­ledge that which the Prophet complai­neth of, Ier. 11.9. that wood is put in his bread: therby is ment nothing els, but that by the crueltie of his enemies his breade was infected with bitternesse, the lyke complaint hath Dauid, Psal. 69.21. that his meate was corrupted with gall, and his drink with Vineger.

16 Other séeing them selues cōstrai­ned with the proportional relatiō of the signe and the thing signified: nor yet su­staining to enterprise or conceaue any [Page 249] other then a grosse participation, flée to the succour of consubstantiation.

17 And that they may maintain their errour, some of them contende that the measures of Christs bodie doeth extend so farre and wide as heauen and earth reacheth, some somewhat more subtil­ly say, that this bodie that is giuen in the Sacrament, is glorious and immor­tall▪ but it may be asked what manner of bodie Christe gaue to his Disciples the day before he suffered: doe not the wordes sounde that he gaue the same mortall bodie which was within a litle after, to be deliuered? but he had, say ye, Mat. 17. [...] ▪ shewed his glorie to be séene to thrée dis­ciples. true it is, but his will was by y ^e brightnesse, to giue them a taste of im­mortalitie for an houre.

18 But of this errour of consubstan­tiation, it must necessarily folow, y ^t the body and bloud of the Lord (because the signes are distant, the one from y ^e other by space) must bee seuered the one frō the other: but the same participation which we stand vpon, doeth verie well shut the gates against this errour.

[Page]19 On the cōtrary, he sheweth what presence of Christs body we should as­signe in the Supper of the Lord: which also he thinketh it néedfull, diligently to be defended and assured.

20 The better he may performe the same, he taketh vpon him to entreat of this institution, specially to shewe with how false enuy the aduersaries doe bur­then vs, Mat. 26.26. Mar. 14.22. when they crye out that we de­part from the words of Christ: but this reproch may be cast vppon their owne pates, as hee manifestly sheweth by a naturall interpretation of the wordes, and certaine other arguments.

21 For no other cause then for affi­nitie, which the things signified, haue with the signes, is the name of y ^e thing giuen to the signe, which he sheweth by certaine places of scripture and by Au­gustine. Circumcisiō is a couenant: the Lambe is the Passeouer, the sacrifices of the lawe are expiations, the rock out of which water flowed in y ^e deserte was Christe: God appeared to Moses in a bush, the arke of couenāt is called God the face of God, & the one is called the holy Ghost. Meruellous saith Aug. is [Page 250] the patience of Christe, that he receiued Iudas to the banquet, Aug. in Psal. 3. whē he commit­ted & deliuered to his Disciples the fi­gure of his bodie and blood.

22 How litle it helpeth them, y ^e they stand so much vpon the worde (this is) and by many examples conuinceth thē: because they say that the vehemencie of the verbe substantiue (is) is so great, that it admitteth no figure, which is false, 1. Cor. 10.16. as by many places of Scripture is proued. In the words of Paul is the substantiue verbe, where he calleth the bread, the communicating of the bodie of Christ, but the communicating is an other thing then the body it self. Again, this shall be to you a couenaunt w ^t mée. This Lambe shall be to you a Passeo­uer, the Rocke was Christ. Gen. 17.13. Ex. 1.12.43. The holie Ghost was not yet, because Iesus was not yet glorified: Ioh. 7.39. if they abide fastened to their rule, the eternall essence of the holie Ghost shalbe destroied, as though it tooke beginning at the Ascention of Christ. 1. Cor. 11.12. Paul saieth that the Church is Christ, for bringing a similitude of the bodie of man, hée addeth so is Christe, in whiche place hée vnderstandeth, [Page] the only begotten sonne of God, not in him selfe, but in his members.

23 Those labour no otherwise in si­lables than the Anthropomorphites. truely y ^e Apostles thought not of so pro­digious a matter. there wil also follow an other absurditie, if they stand so pre­cisely in wordes.

24 But the better to purge the infa­mie of this lye, hée wipeth away an o­ther lyke cryme: that is to say, that wee are so addicted to humane reason, that we may attribute nothing more to the power of God, than the order of nature suffereth, and common sense, treateth: and he sheweth that they doe very euil, because preaching the power of God be­sides his will, they doe peruerte the or­der of Gods wisedome.

25 Which hee prosecuteth more at large, where he sheweth that they haue no word, whereby to be taught of that will of God: reproouing them also of a mad preiudice.

26 Now to proue the doctrine which he deliuereth out of the pure worde of God, he proueth that the bodie of Christ [Page 251] hath so left the earth according to the scriptures, and so to remain in heauen, Iob. 14.22. Mat. 26.11. that by no meanes hée can haue y ^e car­nall presense which they dreame of in the earth.

27 The name of ascending so oftē re­peted, Act. 1.9. Luk. 24.2. and the admonition of the Angel at that time he did ascende, doeth mani­festly declare the same.

28 And bicause they brag y ^e the Fathers are of their side, auoyding tediousnesse sake, this one thing he saith, whatsoeuer they scrape out of Augustine, the same doth make nothing for them but for vs wholly: Augustine saieth, In Psal. 3. that bodies if spaces & places be taken frō them, shall be no where, & because they shall be no where, they shall not be at all.

29 But séeing what so euer is alled­ged out of the scriptures & Fathers a­gainst their minde, Luk. 3.21. Luk. 24.39. Ioh. 20.17. they are wont to de­ceiue in this lurking hole, saying that the presence which they determine, is inuisible: first this starting hole he shut­teth close from them, by certaine argu­ments which are in number foure, and they begin [And whē: Moreouer if: Or [Page] to conclude, for to what purpose. More­ouer he washeth away those argumēts which they doe obiecte, but chiefly the fourth, and concludeth that they by tri­fling, although not by one word in déede, yet by circumstance doe make the fleshe of Christ a Spirite.

30 That we may giue them y ^t which they prate of the inuisible presence, yet do they in vaine assay to include Christ vnder the bread, vnlesse they ouercome or conuince the vnmeasurablenesse or the vbiquitie of his bodie, but the same is verie neare the heresie of Eutiches & Seruetus. Hee answereth also the pla­ces which they are wōt to cite for them­selues.

31 There can be no other presence of Christs flesh, than that grose presence which they imagine, while they place the same in bread by a secrete vnion of the holie Ghost.

32 Hee sheweth what the same is, where he confesseth that he dareth af­firme nothing of the manner.

33 And so hauing contayned those things which séemed to belōg to the ho­ly [Page 252] Supper on Gods behalfe exhibiting: Nowe he cōmeth to those things which moreouer belong to our partes, that is to say, our cōmunicating is brought to passe by the worke and power of the holy Ghost, although that be set against the true and reall eating, what so euer we teach of spirituall, yet the same re­specteth nothing els but whatsoeuer we teach of the spirituall: here vpō it folow­eth, that dogs & reprobats as they wold haue it, receiue not y ^e body of the Lord.

34 And although they brag that Au­gustine doeth fauour them, because hée hath written, that nothing is abated from the Sacramentes by the malice and infidelitie of men: yet by many such places he proueth that he far otherwise thought, & Cyrill is of the same iudge­ment. Augustine vpon these words, Ioh. 6.1. Hom. in Ioh. 26. He that eateth my fleshe, and drinketh my blood, shall not dye for euer, sayeth namely, the power of the sacramēt, not only y ^e visible sacramēt & verely with­in, not without, he that eateth it with heart, not hee that presseth it with toothe: Wherevpon he concludeth, that the Sacrament of this thing, that [Page] is to say, of the vnitie of the bodie and bloud of Christ is set before men in the supper of the Lord, to some vnto life, to none vnto destructiō, whosoeuer be par­takers of it. Hom. Ioh. 59. Hom. 62. [...]. Cor. 12. [...]. August. saieth, What mar­uellest thou, if to Iudas was giuen the bread of Christe, by which he might be made bounde to the Deuill; when thou seest on the contrary side, that to Paule was giuen an Angell of the Deuill, by whō he might be made perfect in Christ?

35 From thence he goeth to reproue adoration, & first he sheweth how weak their cōiecture is of accompaniyng toge­ther. Moreouer what rashnes it tasteth, and how far of it is from true humility to fall downe flat & worship the signes.

36 Those things that are aboue said, the Nycen councel, old councel, and the whole order of scripture doe fasten our mindes, not with signes lift vp to hea­uen, to séeke Christe: but the adorati­on of the Sacrament is manifest Ido­latrie. Col. 1.1.2.

37 Hée goeth further, and first he de­nieth that that fourme of Adoration is agréeable to the Sacrament. Moreouer [Page 253] through their owne default, it is no sa­crament, Psalm. 50.1 [...] because they haue no reue­rence of the commandement, whereby onely the promise is boulstered & borne vp: Therefore this Sacrament is not giuen to bée adored, but for certaine o­ther profitable ends: first, Luke. 2.1 [...] to stirre vp our mindes to giuing of thanks. More­ouer to exercise vs in calling to minde the death of Christ.

38 Thirdly to encourage and flame vs both to purenesse, 1. Cor. 10.1 [...] and holynesse of life, and also to charitie, and peace to­wardes all men: the last, wherof he on­ly entreateth in this place. Augustine calleth this Sacramente the bonde of charity.

39 Héereby it appeareth howe farre it is from the nature of the Sacrament which they make a dombe action, and lay vp I know not how oft that which they distribute to the sicke.

40 Passing to them which come to the Supper of the Lorde: Titus. 1.15 1. Cor. 11.29 first he shew­eth what they are that come vnworthi­ly, and how great iudgement hangeth ouer them. Moreouer he therby conclu­deth [Page] that euery man muste examine him selfe: [...]. Cor. 11.28 and what that examination is.

41 The examination which common­ly the Papistes had, was rather a cru­ell torment, than an examination, and debarred altogeather from the Supper of the Lorde.

42 What that true examination is, and who are they that come worthily.

43 As concerning the outwarde vs [...] of doing, there is much difference, and therefore of some euilly restrained to a certaine necessitie: Luke. 22.17 and how the Sup­per of y ^e Lorde may most decently be administred.

44. 45 The participation of the sup­per ought to be had in often vse of all Christians, Acts. 2.24 as is shewed by the practise of the olde Churche, and the decrees of the olde Fathers: and how seuerely some of the Fathers did condemne in this behalfe, the slouth of the people.

46 The custome that commandeth to communicate once euery yéere, is a most certaine inuention of the Diuell, [Page 254] albeit it coulde not arise at the first, of a very euill fountaine.

47 It was also an inuention of the Diuel, that in the Supper of the Lord, the cuppe was denied the layitie: and it doth nothing auaile them, that by this meanes they say they auoide many dangers, neither is it néedfull for the accompaning of the blood in the body to distribute both.

48 He shutteth against them two o­ther starting holes, and the last thereof is, that the cup did belong to the sacrifi­cers only: this he prosecuteth to the end of the Chapter, setting before them fiue requestes: two in this place.

49 The second whereof, hee expoun­deth at large, & strongly confirmeth it.

50 The other thrée.

Cap. 18. Of the Popish Masse, by which sacri­ledge the Supper of the Lorde, hath not only beene prophaned, but also brought to naught.

FIrst, he sheweth howe many wayes the Masse is a wicked Sacriledge, & [Page] not to be borne with, from the first to the seuenth. Moreouer of the beginning of the Masse. 8. 9. Thirdly, hee treateth thereof, specially because it is called a Sacrifice, from the 10. to y ^e 12. Fourth­ly, hee ioyneth by that meanes a more ample treatie of the sacraments, from the 13. to the 18. Last of all hée maketh himselfe way to the next treatise of fiue Sacraments. 19. 20.

1 The very action of the Masse was so instituted, that vnder what colour of good soeuer it lay hid, yet it was most wicked sacriledge, as appeareth plaine­ly by the fiue properties which it hath.

2 The first is, that whosoeuer mini­streth the Masse, Heb. 5.5 Psal. 110.14 must necessarily bee a Prieste, but that cannot bee without Christ his great reproche, which is or­deined the onely and eternall Priest.

3 The second, because it treadeth vn­der foote the crosse and passion of the Lorde, Heb. 9.11 while it erecteth another Sacri­fice, and when they thinke to haue two starting holes, yet they can escape nei­ther of both.

4 The place of Malachie doth make [Page 255] nothing for sacrificing Masse: for it was no new thing among the Prophetes, when they speake of the calling of the Gentiles to expresse by the outward ce­remonie of the Law, the spiritual wor­shipping of God, to which they exhort them: that they might the more fami­liarly declare to the men of their age, that the gentiles should be called vnto y ^e true felowship of religiō. Like as also they are wont altogether to describe by figures of their lawe, the trueth that was deliuered by y ^e Gospell. Esd. 19.2 [...] As for the place of Esdras, it is fulfilled in Christ.

5 The thirde, because it putteth out of remembraunce the true and onely death of Christ, and thrusteth it out of mans minde. Heb. 9.16 The Masse sheweth it selfe a new Testament, therefore it re­quireth his death.

6 The fourth, bicause it taketh from vs y ^e fruite which returned to vs by the death of Christ.

7 The fift, because it weakeneth and breaketh the Sacrament, whereby the remembrance of Christes death was [Page] left and that many wayes.

8 From whence the name of Masse came, 1. Cor. 10.16 it doeth not sufficiently appeare: but the same repugneth directly with the institution of Christ.

9 The better to conuince the same, first he generally affirmeth that suche purenesse was vnknowne to the purer Church. Heb. 5.4 Moreouer he sheweth howe wrongfully it is thought to be a sacra­ment.

10 Many of the old writers haue cal­led the supper a sacrifice, but not in that sense, which mainteineth this sacrilege for they vnderstoode nothing else, but a remembrance of the true and onely sa­crifice, which Christ acomplished on the crosse.

Gal. 3.111 Yet some of them bent too muche to the shadowes of the law, and there­fore they lean themselues wholy vpon nothing more safe, then on the word of God, whereof is this a Supper.

12 There is great difference betwene Moses Sacrifices, and the Lords Sup­per, and in what they differ.

13 But to the intent this disputation [Page 256] shoulde be more manifest and plaine, and frée from the false & malitious al­legations of the enuious, he taketh vp­on him to dispatch in few words, what hitherto he signifieth by a sacrifice, and what by a Priest: the Sacrifice, that is to say, another washing away of sins, another giuing of thankes, Exo. 29.70 according to the former sense, is nothing else, but the death of Christ.

14 In this sense, neither the Sup­per of the Lorde is a Sacrifice, Heb. 5.4. nor theyr Priestes can bée saide to admini­ster it.

15 That vanitie Plato doth sufficient­ly rebuke, where very merily hee laugheth them to scorne, who leaning to such Sacrifice, liue carelesly, that thinke their punishments are redéemed by such Sacrifices.

16 Vnder the other kinde, all the du­ties of Godlinesse belong to God, and the offices of charitie to our neighbor: Mala. 1.11 Rom. 12.1 but it is occupied only in the magnifi­yng and exalting God, and may not be separated from the Church.

[Page]17 Such workes were not only no­table in the newe Testament, Psalm. 141.2 but al­so in the olde name of Sacrifices: in this sense all the faithfull are Priestes.

18 After hee hath thus laide these things, hée concludeth that the abho­mination of the Masse is more cleare, that no man can bée ignorant thereof: the cuppe is suche, as hath made the kings of the earth drunken, and Helen herselfe.

19 Hee repeateth briefly, a summe of them which is profitable to kéepe of the two sacramentes: and also sheweth why the Supper should so often be ite­rated, Esay. 40.13 Rom. 11.34 and not the Baptisme: and that no other may erect newe Sacra­ments.

20 The faithfull ought to be conten­ted vnder the kingdom of Christ with these 2, Exo. 26.13 1. Cor. 10.3 howsoeuer diuers were geuen to the Iewes: and to this end, these are called newe times, least any man de­ceaue him selfe with a vaine expectati­on of some newe doctrine or reuela­tion.

Cap. 19. Of the fiue falsly named Sacramentes: where is declared, that the other fiue which haue beene hetherto com­monly taken for Sacraments, are not Sacramentes: and then is shewed what manner of things they be.

FIrst, he sendeth foorth generally cer­taine things of the vniuersall, from the first to the thirde: and then hee des­cendeth to the speciall disputing seue­rally of euery one, from the 4. to the 37.

1 He taketh not in hand this conten­tion about the name, for desire of stri­uing, but he is lead for waightie causes to fight against the abuse of it.

2 It is not in mens power to insti­tute sacraments, and the same is in no mans power, but Gods. Moreouer it is profitable that some difference bee kept betwéene Sacramentes and other Ceremonies, least all things passe into Sacramentes. A Sacrament ought to be a witnesse of the good will of God towardes vs, whereof no man nor an­gell [Page] can be witnesse, forasmuch as none hath béene of Gods counsell.

3 There can no where bée founde a­mōng y ^e ecclesiastical writers the num­ber of 7. sacraments. And Augustine ac­knowledgeth 2. only of this sort.

4 Descending to the formes, and first to confirmation, hee sheweth what in times past it was.

5 Moreouer what afterwarde was brought in, and how falsly they named it a Sacrament: It may be demanded of them, Mat. 12.25 as it was demanded of Iohn by Christ, whether it be from heauen, or from men: if from men, then it is vaine and trifling: if from God, then it is to be allowed, but they can neuer doe.

6 But séeing there are two thinges wherewith they are wont to defende this their rightnesse, that is to say, the examples of the Apostles, Acts. 8.15 Iohn. 7.37 & custome of antiquitie: As touching the first, the ex­ample of the Apostles set downe, hee proueth that it hath no similitude with their wrongfull imitation.

7 He setteth out the same more plain­ly by the like example of Christ, & more briefly vrgeth it: because beside the ex­ample [Page 258] of the Apostles which they cite, they adde not only oile, Gal. 4.2 but also name it w ^t a Sacrilegious title, while they cal it, The Oile of saluation. As the brea­thing of Christ vpon his disciples was but for a time, for he did it but once: so also the manner of the Apostles laying on of hand, was but for a time, Acts. 8.15 where­in it pleased the Lorde that the visible graces of the holy Ghost shoulde be di­stributed at their praiers, not that they which came after, shoulde pray like, and without the thing in déed, counter­faite an emptie colde signe, as these apes doe. As for their Oile, Gala. 4. [...] Paul hath taught to beware of suche beggerly trash, & they that call it the oile of sal­uation, forswere the saluation which is in Christ, they deny Christ, and haue no part of his kingdome. In the sacra­ments two thinges are to be looked for: the substance of the bodily thing which is set before vs, and the forme that is by the worde of GOD printed in it, wherein lyeth the whole strenth in respect therefore that the bread, wine, & water, that are the sacraments offe­red to our sight, do kéepe their own sub­stance, [Page] this saying of Paul is alwayes true, Meate for the belly, and belly for the meate, [...]. Cor. 6.13 GOD, shall destroy them both, for they passe and vanish away with the fashiō of this world. But in respect that they are sanctified by the word of God y ^t they may be Sacraments they doe not holde vs in the flesh, but doe truely and spiritually teache vs.

8 But more plainely to teache the same, he exhorteth more néerely to be­holde their confirmation, and more di­ligently to examine the same: for from hence foorth will their wicked, false inuentions procéede: first, because they say the holy ghost is giuen in Baptisme to innocentie; in confirmation to en­crease of grace: In Baptisme wee are newe begotten to life; in confirmation we are prepared to battell, so they say that Baptisme cannot bee doone with­out confirmation. A most filthie wic­kednesse: for we are in Baptisme buri­ed together with Christ, being made partakers of him, that we may bee all partakers of his resurrection, Rom. 5.4 which fe­lowship with the death of Christ, is the mortifiyng of the flesh, and quickening [Page 259] of the spirite: for that our olde man is crucified, that wee may walke in new­nes of life, this is to be armed in battel. Acts. 8.16 Where Luke saith, That they were Baptised in the name of Iesus Christ, which had not receiued the holy Ghost, he doth not simply deny that they were endued with any gift of the holy Ghost, which beléeued in Christ, in hearte, and confessed him in mouth: but hee meaneth of the receiuing of the holy Ghost, whereby the open powers and visible graces were receiued. So the A­postles receiued the spirite on the day of Pentecost, where as it had bin long said of Christ: It is not you that speak, but the spirite of my father which speaketh in you. Acts. 2.4 The worde of God is that they which are baptised in Christ, haue put on Christ with his giftes. Gal. 3.27 De Cons. dist. Cap. S. P. The word of the Anointers is, that they re­ceiued no promise, by which they may be armed in battels.

9 Another is, y ^t as they say, they cānot be fully Christians, but by this means, theyr woordes are these: But I had thought that whatsoeuer thinges per­tained [Page] to Christianitie were al set forth in writing, and comprehended in the Scriptures. Now as I perceaue, the true forme of religion is to bee sought and learned from else where then out of the Scriptures, [...]erb. Cap. 1. [...]onse. Dist. 5 [...]on. Aurelium, Cap. vt. Ieiun. therefore the whole wisedome of God, the heauenly trueth, the whole doctrine of Christ doeth but begin Christians, and oile maketh them perfect. The Apostles and many Martyrs were in poore state which had no oile at that time made.

10 Thirdly, because they would haue this their annointing to bée had in more reuerence then Baptisme: and that first, because it is bestowed of a more worthie maner, by reason wher­of they bewray themselues for Dona­tistes, which measure the force of the Sacraments by the worthinesse of the Minister.

11 Moreouer, because it is in the more worthier part of the body, which bringeth more force of vertue, as they babble,

[Page 260]12 As touching the antiquitie of this custome, first he denieth that this can defende them, if it were so: Moreouer, he sheweth that no suche thing was knowne to the Fathers, and when they spake of confirmation they were of a farre other minde then these are.

13 That old confirmation was such as it ought to bee restored, which was catechising.

14 As touching repentance, first hée sheweth what the solemne vse of lay­ing on of handes was with the fathers, which they make as it were a founda­tion of this Sacrament.

15 Moreouer it is not agréeed vppon among themselues, by what reason and in what sense repentance should be cal­led a Sacrament, whatsoeuer it be, the definition of the Sacrament doeth not agrée to it.

16 They may much more coloura­bly call absolution of the Priest, a Sa­crament then repentance, notwithstan­ding that which they feare, may be ob­iected on the contrary.

[Page]17 In what part soeuer they haue set the Sacrament, it is not truely a Sacrament, and so much the more li­cētiously they offēd, when they set it out with such report, calling it a seconde bord after shipwracke.

18 The third fained sacrament is ex­tréeme vnction: Iames. 5.14 Marke. 6.13 first, he discusseth what it is. Moreouer what it is by the place Iames, which they cal for their defence to bée perceiued, after which maner the Apostles did: but after the grace of hea­ling was vanished away, and al other myracles which the Lord commanded to make the newe preaching of the Go­spel maruellous for euer, the signes also were taken away.

19 They can by no other reason make a Sacrament of this ointment, then of all other signes, which are rehearsed to vs in the Scripture: neither is there any power in theyr annointing at this day. They may aswell appoint some S [...] ­loath to swimme in, wherevnto at cer­taine ordinary recourses of times, sicke men may plunge thēselues in: they may [Page 261] as well lye along vpon dead men, Ioh. 9.7. Act. 20.10. be­cause Paul raysed vp a dead child with lying vpon him: They may make claye made of spittle and dust, a Sacrament as well.

20 They are iniurious to the holie Ghost, which make a stinking oile, and of no force, to be his power: but what­soeuer it be, it is no sacrament. The A­postles by the signe of Oyle openly te­stified, that the grace of healing cōmit­ted to them, was not their own power but the power of the holie Ghost. They might as well proue that euery Doue is the holie Ghost, Mat. 3.16. Ioh. 1.32. because he appeared in that fourme, as to say, all Oyle is the power of the holie Ghost.

21 What differēce is betwéen Iames annointing and their fatnesse: Iam. 5.14. Iames willeth that sick men be annointed, but they annoint them halfe dead: Iames willeth y ^e Elders to annoint, they y ^e pe­ty sacrificing Priests: Iames willeth the sicke to be annointed with com­mon Oyle, they vouchsafe to haue none other Oyle, than that which is by the Bishop hallowed, that is to say, war­med [Page] with much breathing, enchaunted with much mumbling, with knée bow­ing nine tymes in this manner thrise, Hayle holie Oyle: thrise, Hayle holie Chrisme: thrise, Haile holy Balme.

22 The fourth place in their register hath a Sacrament of order, but y ^e same is so fruitfull, that it bréedeth out of it selfe seuen litle Sacraments: speaking whereof, he setteth downe two things to be discussed: first howe many & how vnsauorie absurdities they thrust in vnto vs, when they goe about to com­mēd to vs their orders for Sacramēts: and first that they make seuen, he shew­eth that it procéedeth of ignoraunce and too much vnaduisednesse, neither doe they agrée among them selues how ma­ny and what orders they bée.

23 Moreouer howe wrongfully in e­uery one of them they make Christ fel­lowe with them, Ioh. 2.15. Ioh. 10.7. wherby they may the more commende their folly: first they say, Christ executed the office of a doore­kéeper, he signifieth him selfe to bée a doorekéeper, and a reader, an Exorcist, [Page 262] an Acoluth or folower of a Subdeacō, and a Deacon, and a Priest. Ephe. 5.2▪ They call the name of Acoluth a Ceroferar a Taper bearer, a worde of sorcerie as I think: for in no language was it at any time heard of: for Acoluthos in Gréeke signifieth simply a folower.

24 Thirdly, that a great parte of thē are nothing else than vayne names, drawing with them no certayne office.

25 Moreouer comming to the second, that is to say, whether the Ceremonie which they vse in ordaining Ministers, ought to be called a Sacrament: first hee sheweth with what vanitie they shaue them in the crowne.

26 Where also he sheweth howe foo­lishly they draw this their crown from the Nazarites, from Priscilla, Acyla, Act. 18.18. 1. Cor. 9.20. and Paule. It is no where read of Pris­cilla and of Acyla, it is doubtfull, and Paule did it not for satisfaction, but for to serue the weakenesse of his brethren.

[Page]27 From whence this their shauyng had beginning, he teacheth out of Au­gustine. Moreouer when he hath suffici­ently spoken of shauing, he reciteth cer­taine other foolish Ceremonies wherby they consecrate their doore kéepers rea­ders, Exorcists and followers prouyng that all these are vnworthie to be hono­red by the nature of a Sacrament.

28 Thirdly comming to Priestes or Presbiters, first he sheweth that that office as it is among them, is iniuri­ous to the Priesthood of Christe, be­cause they themselues professe that they offer the sacrifice of apeasement. Psal. 110.4. Heb. 5.6. Christ commanded distributers of his Gospel and Mysteries to be ordained, not sacri­ficers to be consecrated.

29 Moreouer comming to the Cere­monies, first he sheweth howe vnadui­sedly they haue imitated, Ioh. 20.22. blowing by the example of Christ: but the Lord did many thinges that he willed not to be examples to vs: he shewed a proofe of his diuine power, when in blowing vppon the Apostles, hée filled them with the grace of the holie Ghost.

[Page 263]30 Moreouer he repr [...]ueth their an­nointing, Exod. 30.30. which they alledge out of Ex­odus. For following y ^t, they must also folowe many other Iewish ceremonies which God then commaunded.

31 Last of all, he denieth that their impositiō of hands hath any place here.

32 Fourthly, hée rebuketh the Cere­monies, whereby Deacons at the first were ordained.

33 Moreouer Subdeacōs. And cōclu­deth of all in general, that y ^e holy Ghost is not included by such foolishnes: and for that cause they deserue not the name of Sacraments.

34 The last is Matrimonie: that is no Sacramēt. And y ^e better to proue it, first he taketh away their reasons, and proueth that many Sacraments would ensue, if a man might reason as they do: they say it is a good and holie ordinance of God, therefore a Sacrament, so are all honest occupations, yet no Sacra­ments: they say, it is a signe of a holie thing, that is of the spirituall conioy­ning of Christ with the Church: Here­by may many Sacramentes arise, for [Page] Paule sayeth, as one Starre differeth from an other in brightnesse, 1. Cor. 15.41. Mat. 13.31. so shal the resurrectiō of y ^e dead be: there is one sa­crament. Christe sayeth, the kingdome of heauen is lyke a graine of mustarde séede: Ioh. 15.1. there is an other Sacrament, the kingdom of heauen is like vnto leauen: there is the third. The lorde shall feede the flocke as a shephearde: the fourth. The Lord shall goe foorth as a Giaunt. the fifth. So many parables, so many Sacraments: yea, and theft must bée a Sacrament also. It is good so ofte as we sée a Vine, to call to minde, which Christ sayeth, I am a Vine, yée are the branches, my Father is the Vinedres­ser. And so ofte as we sée a shephearde with his flocke comming towardes vs, Ioh 10.11. to call to minde, I am a good shepheard, my shéepe heare my voyce: but if any man adde such similitudes to the num­ber of Sacramentes, he is méete to bée sent to Antycira to gather Hellebor to purge his frantike head.

35 Moreouer he teacheth by interpre­ting the place of Paule, Ephe. 5.29. that it maketh nothing for them to make a Sacramēt. [Page 264] Paul to shew to maried men what sin­gular loue they ought to beare toward their wiues, setteth the Church to them for example. for as hée powred out the bowels of his kindnes vpon the church which he had espoused to him selfe: so ought euery mā to be affectioned to his wife. when Eue was brought into his sight, whom he knewe to haue bin sha­pen out of his side: this woman, sayeth he, is bone of my bones, Gen. 2.23. and flesh of my fleshe, which Paul testifieth was spiri­tually fulfilled in Christ and vs, when he sayeth, that we are members of his body, his flesh, and of his bones, yea and one flesh with him: then he addeth, this is a great Mysterie: whereby he expres­seth that he speaketh not of the fleshe conioining of man and woman, but of the spirituall marriage of Christe & his church. and truely it is a great mysterie that Christ suffered a ribbe to be taken from himself, wherof we might be sha­pen: that is to say, when he was strong, hee willed to bée weake, that wee might be strengthened by his strength, Gal. 2.20. that nowe wée maye not our selues [Page] liue, but he may liue in vs.

36 Thirdly, he sheweth how it came to passe that they fell into suche er­rour, that is to say, by the word of the Sacrament euil vnderstood: And more­ouer he reckoneth vp thrée absurdities, which presently breake in, that at the first it is graunted that mariage is a sa­crament. These giddie heads after they haue called mariage a Mysterie or Sa­crament, doe call it vncleannesse defi­ling & fleshly filthines. Some haue foūd out two Sacraments here: the one of God & the soule, in the betrothing man and woman, the other of Christ and the Church, in the husbande and the wife. an other absurditie is this, that they af­firme that in the Sacrament is giuen the grace of the holie Ghost, they teache that that copulation is a Sacrament, and they denye that at copulation the holie Ghost is at any time present.

37 Last of all, when they had once ob­tained the same, they drewe to them­selues the hearing of causes of Matri­mony: and made lawes whereby they might establish their tyrannie, partly [Page 265] manifestly wicked against God: and partly most vniust towards mē, wher­of many are there recited.

Cap. 20. Of Ciuill gouernment.

FIrst he sendeth forth certaine things in generall, from the 1. to y ^e 3. More­ouer deuiding the whole matter into thrée partes, he prosecuteth euery one seuerally, from the 4. to the 32.

1 After he hath aboundantly spoken of spirituall gouernment, Gal. 5.6. 1. Cor. 7.2 [...]. which respec­teth the soule, he doeth necessarily des­cend to that other, which tendeth to the gouernment of a ciuil life: and to the in­tent he may méete with a double euill, whereof the first is, that Barbarous and madde men doe furiously goe about to ouerthrowe the order established by God, but sith they doe it for this cause, as though Christian libertie coulde not stande, it is shewed against them that politike administration is not against Christian libertie.

2 And when they cry out, that the ci­uil administration is vnméete for Chri­stians, [Page] and that such in it selfe, that it repugneth Christian profession on both partes: Against both which it is shewed that it is such as either in this life doth begin after a sort immortalitie, and is very profitable for vs.

3 This same hee prosecuteth, pro­uing that ciuill gouernment is not only profitable for vs in earthly matters: but also to defende & increase the kingdome of Christe. Moreouer that the matter may more plainly goe forwarde, he di­uideth this gouernment which he spea­keth of, into thrée partes: that is to say, into the Magistrate, y ^e lawe and the peo­ple, speaking of euery one in order.

Exo. 22.8. Psal. 82.1.64 The Magistrats office is both com­mended to vs of the Lord with most ho­nourable titles, and with the examples of the godly, which continue holily ther­in: As Dauid, Iosias, and Ezechias, Io­seph and Daniell, in Lordship Moses and Iosua.

5 Neither is that firm enough which they obiecte that the same in times past was appointed to the rude people, Psal. 3.12. but not so vnto vs at this day, for the state [Page 266] of the Church at this day is committed to y ^e defence & sauegard of Magistrates.

6 By this consideration great fruite returneth to the Magistrates thēselues, Ier. 48.11. Deut. 1.16. séeing that both may verie wel instruct them with what equitie and diligence they ought to be occupied in their due­ties, and also may sustaine them in sin­gular comfort.

7 They that raile at this holie Mini­sterie do not refuse the Magistrate, 1. Sam. 8.7. but cast away God, y ^t he shoulde not raigne ouer them. Luk. 22.25. Notwithstanding y ^t which they obiect, that dominion is forbidden by the mouth of Christ: neither is there any difference what fourme of gouern­ment it be: when we reason of giuing obedience, séeing it proueth that all are ordained of God.

8 There are thrée speciall fourmes of ciuill gouernment: but whether is bet­ter it can not be defined. The state of the chiefest men tempered with com­mon gouernment is the best, by y ^e Prin­ces defalt, yet all are of God.

9 Speaking of y ^e office of a Magistrat, [Page] that is, [...]udg. 21.25. to what ende he is set of God, hee sheweth that his office is extended to both tables: neither is he instituted only to attend on ciuil iudgements, but much more to haue regarde of religion, and for that cause he is armed with po­wer, both for reward and punishment.

10 Against them that striue, that re­uenge & sheading of blood is of that sort, that it becommeth not Christians: hée sheweth that Magistrates do not offend in punishing the wicked, that it should be one of the Kings vertues, and an ap­probation of their godlines: too muche desire of clemencie is verie pernicious; but on the other side alwaies they must take héed that gentlenesse be not absēt.

11 Herevpon it foloweth, y ^t all wars are iust & lawfull, that are taken in hād to execute publike vengeance.

12 That hindreth not, which is ob­iected out of the newe Testament, that there is no testimony or example which teacheth that war is a lawfull thing for Christians, which he proueth by thrée reasons. but heere on both sides they must take héede that they bee not led by [Page 267] their owne desires or proper affection, more than publike sense: herevpon also it foloweth, Garisons, Leages, & other ciuill fortifications are lawfull.

13 And that the Magistrate may law­fully demand tribute or yerely reuenue although here also they must take héed, Eze. 48.21. Rom. 13.6. that whatsoeuer they be bold to do, they be bold before God w ^t a pure conscience.

14 Comming to y ^e second part of the treatise, to treat of lawes, wher in few words he sheweth what the profite and necessitie thereof is, he reproueth them of errour, which deny a well gouerned common wealth, which neglecting the ciuill lawes of Moses, is gouerned by the common lawes of nations: first hée distributeth y ^e law into thrée parts, into moral, ceremonial, and iudiciall.

15 Moreouer he concludeth, after the scope of euery thing is diligently sear­ched, that to euery natiō libertie is left, Gal. 4.4. to make such lawes as they sawe profi­table for them, so they were finished ac­cording to perpetuall rule of charitie.

16 This woulde bee plaine, if in all lawes two things were cōsidered, that [Page] is to say, the equitie and constituti­on of the lawe, the first whereof, is one and the same, and therefore ought ne­uer to varie: the other, because it ought to depende of circumstances, wil some­times necessarily be diuers, and that he sheweth by diuers examples. Exo. 22.1. Deut. 19.18.

The third parte of the treatise is of the people, where first hée expoundeth what profite of lawes, of iudgements of Magistrates returneth to the common societie of Christians, from the 17. to the 21. Moreouer, howe muche priuate men ought to yelde to Magistrates, and and howe farre their obedience ought to procéede, from the 22. to the 32.

17 As touching the first, that he may shew that the Magistrates office is not superfluous among Christians, Rom. 13.4. he pro­ueth that is it diuinely ordained, that by his hand and succour wée being defen­ded against the maliciousnes and iniu­ries of wicked men, we may liue a qui­et and a safe life: but here must we haue to doe with two kinde of men, the first of them is, which in striuing by the weakenesse of the minde excéede mea­sure.

[Page 268]18 What that gouernment is, to the rule wherof, men ought to direct them­selues.

19 The other is of them that precise­ly condemne all contendinges at lawe. but they doe also refuse and despise the ordinance of God: Act. 22.1. & séeing by the prin­cipall places they are wont to defende their opinion: first that they say, that to Christians is forbidden reuenge. Chri­stians may not with affection or boy­ling heate of reuenge to bée corrupted, nor be touched with displeasure of pri­uate iniury, but only may haue a mind to withstād the enterprises of a mischie­uous man, that they may not hurt the common weale. We must thinke that the Magistrates reuenge is not the re­uenge of man, but of God, Rom. 13.4. which he ex­tendeth and exerciseth by the ministery of man, for our good.

20 Moreouer because Christ séemeth to forbid to resist euill: Mat. 5.39. wherby is ment that men should patiently beare all the iniuries and reproches of the malici­ous, so farre foorth that when they [Page] haue receiued one iniury, they should be ready to receiue an other, promising themselues all their life long, nothing els but a continuall crosse, Mat. 5.39. not mindful to séeke eye for eye, or tooth for tooth, as the Pharesies taught their Disciples to desire reuenge, but as they are taught by Christ, to suffer their bodies to bée mangled, and their goods maliciously to be taken from them: and of their owne accorde to forgiue & pardon those euils that are done vnto them, Rom. 12.19. committing vengeance to the Lorde, to whom it be­longeth. but yet this euennes & modera­tion of mindes, shall not withstand but that the friendship towarde their ene­mies remaining safe: they may vse the help of the Magistrat to the preseruing of their goods, or for zeale of a publike commoditie, may sue a guiltie & peste­lent man to be punished, whome they know can not bée amēded but by death.

21 Last of all, because they say Paul did wholly cōdemne, 1. Cor. 6.6. in the Corinthiās, contentions & strifes: but this was be­cause among the Corinthians in their Church vnmeasurable rage of striuing [Page 269] at law that they made the Gospell of Christ, and whole religion open to the cauillations & euill speaking of y ^e wic­ked which is the thing y ^t Paul blameth them of, first, bicause by their intempe­rance of contentions they brought the Gospell in slaunder of the vnbeléeuers, and also they striued among thēselues, brethren with brethren.

22 As touching the last, 1. Pet. 2.17 Pro. 24.21 Rom. 13.5 there are two things principally which priuate men owe vnto magistrates: first that they thinke honorably of their office.

23 Moreouer that they declare obe­dience not making commotion, nor rashly breaking into the office of the Magistrates.

24 Howsoeuer that all men doe con­fesse that they owe them selues to good Princes, yet there are many that can­not bée perswaded that they owe suche thinges to tyrants.

The Prince is the pasture of the people, the kéeper of peace, the protec­tor of righteousnesse, and the reuenger [Page] of innocencie.

25 But the word of God cōmandeth that we be subiect not only to good prin­ces, Ioh. 34.30 Ose. 15.11 but also to all which haue domini­on in possession, although they per­fourme nothing lesse, then that which pertaineth to the dueties of Princes.

26 That he may obteine y ^e same, he prooueth two things out of y ^e scripture: first that kinges are not appointed, but by the prouidence and singular doings of God. Daui. 2.21 Moreouer, from them are ad­monitions drawne, that wée shoulde o­bey them: first out of Daniell, Na­buchodonozer, he that conquered Hie­rusalem, 1. kinges. 24 was a strong inuader, and de­stroier of other: yet it is said, That the Lorde gaue him the lande of Egypt, for the seruice hée had doone to him in wa­sting it.

27 Moreouer out of Ieremie.

Iere. 27.528 Neither doeth that auaile which they obiect that that commandement was peculiar to y ^e Israelites, Pro. 28.2 Ioh. 12.18 séeing he teacheth all men of right that to whom soeuer the kingdom be geuē, they serue him. this hée proueth by certaine testi­monies, [Page 270] and by Dauids example.

29 By what cogitations they ought to bridle their impaciencie, Ephe. 6.1. 1. Pet. 3.7 which liue vnder wicked and mischeuous tyrants for in the Lords hands are kinges, and the bowings of kingdomes, & hee only will reuenge their euill doings.

30 Yet in the meane time, the Lorde is wont to bridle the licentiousnesse of Tyrants: and that he doth two waies. So hée deliuered the people of Israell out of y ^e tyranny of Pharao by Moses, and out of the violence of Chusa kyng of Syria, by Othoniel, and out of other thraldomes by other kinges or iudges. So he tamed the pride of Tyrus, by the Egyptians; the insolence of the Egipti­ans, by the Assyriās; the fiercenesse of the Assyriās, by the Chaldees; the boldnes of Babylon, by the Medians and Persians; When Syrus had subdued the Medians, and the vnthankefulnesse of the kinges of Iuda and Israel.

31 Howsoeuer this one thing alwaies lieth on priuate men, y ^t they obey their princes whatsoeuer they be, yet this letteth not, but y ^t there may be some popu­lar [Page] Magistrates, in whose power it is to re­sist the crueltie of Kings, and to defend the libertie of the people.

32 So farre foorth must Magistrates not bée obeied, Daui. 3.2 Oze. 5.13. as their will, are vnder­stoode to striue with the worde of God. The displeasure of the King is the mes­senger of death, but wee must listen to the heauenly Harolde Peter, who saith Wee ought rather to obey God than man. Acts. 6.22 And Paul spurreth vs forwarde with this, that we are therefore redée­med with so great a price, as our redēp­tion cast on him, wee shoulde not yéelde our selues in thraldome to obey the peruerse desires of men, 1. Cor. 7.13 but much lesse shoulde be bonde to vngodlinesse.