THE INSTITUTIONS OF CHRIstian Religion, written by that reverend Father, M. john Calum, compendiously abridged By Edmond Bunnie Bachellour of divinity; And translated into English by Edward May.  
Imprinted at London, at the three Cranes in the Vine- tree, by Thomas Dawson, for William Norton. 1580.   

To the reverend Father in Christ, John, by the permission of Almighty God, Bishop of London, Edward May wisheth the true felicity of this life, and the eternal happiness by the coming of jesus Christ.  
PErusing (Right reverend Father) the worthy soundness of godly doctrine and instruction, contained in this short, fruitful, and learned Compendium, drawn out of Caluins' Institutions: I supposed with myself that my labour should not only be not evil bestowed, but also fruitfully employed in the englishing of the same, aswell for that the doing thereof might be a means, at those void times which I found out, to translate this work, to expel idleness, wherein homines male agere discunt, Men practise to do evil, and also to exercise and increase with the good servants, the small talon of knowledge that God in mercy hath given me; as also the same being done, that those godly disposed brethren that are not of ability to buy the whole Institutions, having this (whereunto I have added the exposition of those places which the enemies of all truth have falsely corrupted, to maintain their errors (not of myself, but verbatim as it lieth in Calvin) may enjoy & obtain some profit thereof. And although we have much to praise God our heavenly Father for his great blessings bestowed upon us, by the worthy travel of godly learned men, in setting forth and translating diverse and learned books into our vulgar tongue, to the increasing of the knowledge of almighty God in them, that have not the knowledge of tongues, to their great profit, and singular comfort of all godly men, which rather wish their knowledge in God's word, to their salvation, than their continual ignorance to their eternal damnation: yet I think that this Epitome aswell for the brevity thereof, as the pithines of the same, will do good unto as many as thirst after the true knowledge of God's sacred word. And albeit, all places of scripture are not there expounded, yet such places are there opened, as may satisfy any Christian man to confirm his faith by, & such light in them showed, as may easily show the way to the true meaning of many other places, not there contained. Wherefore right Honourable and Reverend Father in Christ, my humble suit is, that after this book be examined & well liked, you would accept this rude translation, as the naked growthes of a barren soil, and first fruits of such an enterprise, and pass it under the warrant of your Honours good protection, whose only name may privilege my cause. Thus surceasing to molest your Honour with my gross & tedious style, I pray God to direct and lead you in your godly course while life lasteth, to God's honour and glory, who ever preserve you to your latter end, and send you felicity in Christ, for ever to endure.  
From London the 9 of August. 1579. Your Honour's humble and obedient, Edward May.   

Of the knowledge of God the Creator.  
The Argument.  
GOing about to speak of the knowledge of God, because in the creation of man the same chief doth appear, for that cause also doth he treat of man in this Book: and so the special places which he handleth herein, are only two: the first whereof is the knowledge of God, the 2. the knowledge of man. In the first Chapter he speaketh of them both: and after particularly of either: yet so that in the mean time he toucheth certain other small things, all which notwithstanding may be referred to either of these: he treateth also of the scripture, of Images, to the knowledge of God: the other three of the making of the world, of Angels, and Devils, to the knowledge of man. The last of all, of the means whereby God governeth the world, pertaineth to both. As touching the knowledge of God, he showeth first what knowledge it is that he requireth. Cap. 2. Secondly where it is to be sought for, from the 3. to the 9 truly not in man, because (although naturally it be settled in man's mind, yet partly of ignorance, partly of malice, it is choked, the 3. & the 4. nor in the making of the world, because, although therein most clearly it appear, yet we are so blockish, that such testimonies being never so clear, do always float away from us without profit. 5. but in the scripture, 6. and so being carried to the Scriptures, he prosecuteth his treatise. 7. 8. 9 thirdly, what God is. 10. four, how wicked it is to attribute to God a visible form: where also he speaketh of Images, of the adoration of them and their beginnings. 11. fifthly, he endeavoureth to prove that it is meet that God only be wholly worshipped. 12. Last of all, he speaketh of the unity of God, and the distinction of persons. Cap. 13. As concerning the other, that is, the knowledge of man: first he speaketh of the creation of the world, of Angels, of Devils, that all these were created for man's sake. 14. then coming to man himself, he examineth his nature & strength 15. but that both, that is to say, the knowledge of God and of ourselves, may better appear, he descendeth against fortune and destiny, to the government of all human actions: and of the whole world. 16. 18.   


The first book,  

Cap. 1. That the knowledge of God and of ourselves, are things joined together, and how they agree the one with the other.  
HE teacheth that the whole sum of all our wisdom consisteth of two parts, that is to say, of the knowledge of GOD and of ourselves: yet whether goeth before, it is hard to discerns, seeing they are linked together with so many bonds. For first no man can look upon himself, but he must needs forthwith turn all his senses to the viewing and beholding of God: Whether he consider his gifts, with which distilling from heaven, he is led as it were by certain rivers to God; or his own miserable slenderness or poverty, whereby he is admonished of the infinite plenty of all good things which abide in God.  
2 Again he showeth by two similitudes, that man is deceived by false imaginations, so long as he stayeth in considering of himself either in himself or in other creatures: & lifteth not his eyes to God only.  
3 A confirmation of the effects: For the brightness of God is such, 
judge. 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 amazed with great horror, as oft as God doth show them his glory: Which notwithstanding have greatly esteemed of themselves, when he hath been absent. The history of job to throw men down with a knowledge of their own folly, weakness and uncleanness bringeth always this principal proof for describing God's wisdom, strength & cleanness.   

Cap. 2. What it is to know God, and to what end, tendeth the knowledge of him.  
HE understandeth that knowledge of God, whereby we conceive not only that there is a God, but also know that which is profitable for his glory, and that which is expedient for us to know. And sith there are two kinds thereof, the one, whereby we acknowledge the Creator: the other whereby we apprehend the redeemer, but these things being reserved to some other place: now he entreateth only of the first, the sum whereof is, that without him is no goodness any where to be sought for: But in him, we repose all perfection and whole felicity.  
2 And for this cause it is expedient for us 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 us to fear & reverence: moreover also it should work this, that we learn to seek every good thing in him, & account them received of him. Where upon resteth both a desire to stick to him, and an assured trust in him willingly,   

Cap. 3. That the knowledge of God is naturally planted in the minds of men.  
THere is in man's mind, even by natural instinction, a certain feeling of the Godhead, and the same so ample and large, that they are condemned by their own testimony, 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 feeling: This also the Idolaters themselves do sufficiently confess, when they had rather worship a block and a stone, then be thought to have no God.  
2 Wherefore it is most vain, that some do say, That religion was devised by the subtlety and craft of a few, to keep the people better in awe: yea and the wicked themselves also do oftentimes feel, will they nill they, that which they are not desirous to know of God, and would have extinguished.  
3 This feeling of God is so engraved in the minds of men, that neither forgetfulness nor malice can utterly at any time put it out: although hereunto many bend their whole force, and seem to have nothing more in their desires. And so all they do 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, partly by ignorance, partly by malice.  
ALthough God have sown the seed of religion in all men, yet few cherish it being conceived in heart, & there is none at all in whom it rypeneth: so far of is it, that any fruit appeareth in due time, but there are two causes thereof, that is to say, ignorance and malice. As touching the first, it cometh of this, that many are deceived even in their own superstitions: 
Rom. 1. 2●.  neither yet are they excusable, that they fell into error: because their error hath first vanity joined with pride.  
2 And moreover self will or stubborness. 
Psalm. 141. & 36.1. &. 10.11. & 2. Tim. 1.13.   
3 Hereupon he concludeth that their defence is in vain, which they are wont to pretend for excuse of their superstition: and that he confirmeth first by reason, than also by authority: For Paul pronounceth that the unstaid and wandering opinion of the majesty of GOD, 
Gal. 4.8. Ephe. 2.12. Lactantius.  is not to know GOD, Therefore there is no lawful & allowable religion, but that which is joined with truth.  
4 As concerning the other, that is to say, malice, thereby it cometh to pass that they never come near unto God, unless when they hold back, they be forcibly drawn to him, yet they labour by crooked compasses of their religion whatsoever, to seem that they come near unto God from whom they fly. In them therefore doth remain a feeling of God: but so corrupt, that it bringeth forth nothing but wicked fruit.   

Cap. 5. That the knowledge of God doth shininglie appear in the making of the world, and in the continual government thereof.  
IN this chapter there are 2. points: the first, whereof is that which is prefixed in steed of a title, whereof from the first to the tenth, the other, that we are yet so blunt, that these testimonies, although they be never so plain, yet always they pass away without increase, whereof from the 11. to the. 15.  
As touching the first part, the better to prove that which he promiseth, dividing all the works of GOD into two kinds: he proveth that the knowledge of God appeareth in both, from the first to the sixth: he assigneth sexions to the other, from the 7. to the 10. 1. Although God's substance be incomprehensible, 
Psalm. 14.2. Psalm. 19.1. Rom. 1.19.  yet so hath he graven in his works certain marks of his glory, and those so plain, & notably discerneable, that after a sort he showeth himself visible: But the same was done, first, in the beautiful building of the world, or in the universal creation & order of all things.  
2 And the same is witnessed, not only by that which the Philosophers do behold in heaven and earth: and in the proportion and connexion of man's body: but also in those things which the common sort of people do perceive by the only support of the eye.  
3 But the same chiefly appeareth above all other creatures in man: 
Act. 17.27. Psalm. 8.5. Act. 17.28.29.  and therefore is called of some a Little world. and is had in great admiration of David.  
4 Filthy then is the ingratitude of men, who while they contain within themselves a noble shop with innumerable works of God, when as they ought to burst forth into praising of him; contrariwise they are puffed up & swell with so much the greater pride, by ascribing to nature that which is proper to God. But so much more filthy is it, that man's soul is such, as the same but only well considered, would leave no place to blindness: whose so swift motions, so excellent powers, and rare gifts, must needs represent in comparison of itself a divinity: neither is it any let, if in the soul he set any instrumental thing.  
5 First he prosecuteth this same more at large, proving by many reasons, that the powers and actions of the soul are such, as to every one may appear, that the parts of the soul are separated from the body: Moreover he proveth that the knowledge of God in the government thereof doth manifestly appear: & therefore he taketh away that, which some men do babble of God's secret inspiration that giveth liveliness to the world, as though the world were his own maker.  
6 He concludeth the former things: & proveth that we may learn the power, eternity, & goodness of God, by this former kind of his works, following the ordinary course, whether you look on the creation or government of them.  
7 Moreover coming to the second sort of God's works, which come to pass beside the ordinary course of nature, in them also he would there should be no less evident proof of his divinity: for in them appear God's clemency severity and mercy.  
8 And also his providence, power, 
Psal. 145.8. Psal. 107.3.4.  and wisdom, 
Psal. 113.7.  his providence in defending them that were past hope, 
1. Cor. 3.19.  his power in subduing the ungodly, his wisdom in disposing every thing in fittest opportunity.  
9 Thereupon he concludeth, that of such things may testimonies be easily drawn to affirm his divine Majesty, and the self same things do invite and stir us up not to a naked knowledge of God, 
Acts 17.27. Psal. 145.  but to that which is sound and joined with true religion.  
10 Then also doth he encourage and exalt that godly unto hope of life to come: but he putteeh the wicked in mind that such signs of God's severity are made greater punishments to them: and so he concludeth all the former: yet so, that he maketh himself way to that which followeth.  
11 Entering into the second part of the Chapter, he proveth that the amazedness whereof he speaketh, doth not only happen to the common sort and unlearned, but also to the learned and most wise that attribute the whole order of things to nature, and the ordinary government to fortune.  
12 hereupon issued out the huge heap of Gods, 
Ephes. 2.11. Rom. 1.21. Abac. 12.18.20. joh. 4.22. 1. Cor. 21.  and the opinions of the Philosophers of God, both infinite and contrary one to an other.  
13 And thus have all men departed from God, for they have been such as have corrupted pure religion, although they have followed the custom of some City, or the consent of some antiquity, to both which they have thought that all religion was to be required.  
14 The lamps therefore which give us light in the edifice of the world, 
Hebr. 11.3. Acts. 17.27. & 13.16.  and government thereof, do so lighten us on every side, that yet of themselves they can not lead us to the right way.  
15 Yet are we worthily excluded from all excuse, because we having within ourselves the vice of dullness, do wander hither and thither when as all things show us the right way.   

Cap. 6. That to attain to God the Creator, it is needful to have the scripture to be our guide and mistress.  
ALthough the same brightness which both in heaven and earth shineth in the eyes of all men, doth sufficiently spoil man's ingratitude of all defence, that yet, whosoever would come unto the true God, had need of the light of the word: but God hath not only vouchsafed Adam, Noah, and Abraham this prerogative, but also whom so ever it pleased him to gather more near and more familiarly to himself.  
2 But the same was first by oracles and visions: Moreover by publishing the law: that the truth of the doctrine might remain continually in all ages: whereunto after, 
Rom. 10.4.  the Prophets were added: whereby we may the rather understand, that we ought to take our beginning from the heavenly doctrine, that true religion may shine in us.  

1. Tim. 6.16. Psal. 9.96.97.99 etc.  3 This same he confirmeth, first by the corruptness of our nature: that the same is such, that necessarily he must come to the word, whosoever earnestly coveteth to come to the sincere knowledge of God: moreover by that which David doth often induce God reigning: Thirdly, 
Psal. 19.21. Psal. 93.5. john. 4.22.  by certain manifest places taken out of the Psalms: last of all by a certain saying of Christ himself.   

Cap. 7. By what testimony the scripture ought to be established, that is, by the witness of the holy Ghost, that the authority thereof may remain certain: And that it is a wicked invention, to say, that the credit thereof hangeth upon the judgement of the Church.  
HEre because he falleth into rehearsal of the scripture, he will have the same to be the only mistress to lead us to the knowledge of God, to confirm the authority of the scripture he doth a little digress, from the seventh Chap. to the ninth.  
1 The scripture by no other means hath full authority among the faithful, then when we say it is the word of God, and came from heaven even as though the lively word of God were there heard: but to say, that they hang upon the authority of the church, is a most wicked error, and injurious to the holy Ghost, to miserable consciences full of doubt, and subject to the scorns of the wicked.  

Ephe. 20.  2 This false invention is very well confuted by one place of Paul: Moreover, if they urge how we shallbe persuaded that it came from God; except we fly to the decree of the church, it is as though a man should ask how we should learn to discern light from darkness, white from black, sweet from sour.  
3 In what sense that old saying of Augustine must be understood, where he denieth he would believe the Gospel, unless 
* Because thou hast seen me Thomas, thou believest, blessed are they that have not seen and believe. joh. 20.29.  the authority of the Church had moved him, which they maliciously wrest for the defence of their error. Augustine's meaning was in those words, that he himself when he was a stranger from the faith, could not otherwise be brought to embrace the Gospel for the assured truth of God, but by this, that he was overcome by the authority of the Church, not meaning that the faith of the godly is grounded upon the authority of the Church, nor that the certainty of the Gospel doth hang thereon, but simply only that there should be no assuredness of the Gospel to the Infidels, that they might be won to Christ, unless the consent of the Church drive them thereunto.  
4 If than we will that not only by probable opinion, but by manifest and plain truth it appeareth that the Scriptures came from God: this persuasion must be sought for higher than from either humane conjectures or reasons, that is to say, from the secret testimony of the holy Ghost. For confirmation whereof, although there be many arguments, yet they work preposterously that contend by disputation to make the credit of the Scripture sound, seeing that although by this means they deliver the word of GOD from men's rebukes, yet they fasten not thoroughly that assuredness in their hearts which piety requireth.  
5 Truly the Scripture doth willingly procure and obtain reuerenc● to itself, by the proper majesty that is in it: yet then only it pierceth our affections, when it is sealed in our hearts by the holy Ghost, that now we believe not by our own judgement or other men's, that the same is from God (as many receive a thing unknown, or as wretched men are want to captive their mind to superstition) but because we most assuredly feel (which thing all the faithful try) that the undoubtful power of God doth therein give strength, 
isaiah. 44.10.  
isaiah. 54.13. Deut. 30.12. Rom. 10.5. isaiah. 53.1.  and breath forth: such persuasion requireth no reasons whereon to stay.   

Cap. 8. That so far as man's reason may bear, there are sufficient proofs to establish the credit of the Scripture.  
ALthough he now descend to arguments, yet unless there be an assurance, which is both more excellent and of more force, than any judgement of man: in vain shall the authority of the Scriptures either be strengthened with arguments, or established with consent of the Church, or confirmed with any other means of defence: as on the contrary part when we have embraced it devoutly, and with true faith, when as things which were not of such force to fasten the assurance thereof in our minds will become very fit helps. Which having spoken, he setteth himself to the arguments, & first although he begin generally to handle this argument, yet he falleth by little and little to those things which are drawn only out of the old Testament: but the arguments are, that the scripture is as well ordered, as disposed in every place heavenly, and nothing savouring earthly: that there is so beautiful agreement of all parts among themselves, but chief that it should utter to us the high mysteries of the heavenly kingdom under a contemptible baseness of words, 
1. Cor. 2.4.  and so should bring to pass and enforce that the eloquence of his Rhetoricians should sit in a far more inferior place.  
2 Yet some of the Prophets want not their eloquence, as some of the false Doctors want not their rude and unsavoury speech, (but such as is a foolish & a filthy desire) whereby they may insinuate and thrust in themselves into men's minds under a deceivable colour.  
3. 4 Furthermore, antiquity is not of small weight (where by the way he plucketh up the fabulous antiquity of the Egyptians) and also while Moses reciteth not the order in writing as every thing was done, 
Gen. 49.5.  which should deface his tribe and family with infamy and dishonour, 
Numb. 12.1.   

Exo. 24.18. & 34.29. & 10.16 Numb. 15.24. & 20.10. & 11.9. Exod. 7.11. Levi. 20. Exod. 19 Gen. 49. Sam. 11.15. & 16. Deut 32. isaiah. 45. 1. ●ere. 25.11. Es. 42.  5. 6 The miracles also are both many and notable, whereof how unlawful it is for any man to doubt, he showeth by most strong reasons.  
7 To conclude, some things were spoken of by the spirit of prophesy, long before, that they were fulfilled, first by Moses himself.  
8 Moreover, by certain other Prophets. Daniel doth write concerning prophecies of things to come for the space of six hundred years after, in such sort as though he had compiled an history of things already done and commonly known.  
9 Here he stayeth, and before he come to the new Testament, he taketh away two objections: The first whereof is, how we may know that these things were written by Moses and the Prophets, which are read under their names as though their works had perished long before: this objection he merrily laugheth at, and abundantly confuteth.  
10 The other is: 
1. Mach. 2. Ma. 1.5. ●.  that seeing Antiochus commanded all the books to be burned, whence are come those Copies which we now have? this objection (being first very much confirmed of them) he casteth on their own pates: proving that it is such as nothing can be thought more apt for to establish the certainty of the truth.  
11 Which being finished, he cometh to the new Testament, and from thence he allegeth the consent of the Evangelists, to confirm the certainty of the scripture, disputing in an abject speech of heavenly things: john's speech as it were thundering from heaven with grievous sentences: the heavenly majesty shining in the writings of Peter and Paul: the singular calling of Matthew, Peter, and john: and the marvelous conversion of Paul.  
12 It is to be counted no small matter, that since the scripture was first published, the wills of so many ages have constantly agreed to obey it: moreover that of them which so agree together, many have excelled with singular godliness.  
13 That also ought worthily to be thought a great thing, that we see it confirmed and witnessed with the blood of so many Saints, where also he excellently describeth martyrdom. And so concludeth, that the certainty of the scripture ought to be grounded upon the inward persuasion of the holy Ghost, yet such testimonies shall not be vain, if as secondary helps, for weakness, we follow those chiefest and highest testimonies.   

Cap. 9 That these fantastical men, which forsaking Scripture resort unto Revelation, do overthrow all the principles of religion.  
IT is showed by many reasons, 
isaiah. 59.21. 1. Tim. 4.13. 2. Tim. 3.16. john. 16.13.  that that spirit whose ministry certain giddy headed people do most proudly pretend, is not the spirit of Christ.  
2 If any spirit leaving the wisdom of the word of God, 
2. Pet. 1.10.  doth thrust unto us an other doctrine, the same ought worthily to be suspected of vanity and lying. Neither is it unmeet as they say, that the spirit, whom all things ought to obey, should be subject to the Scripture: Seeing it is not to be tried by the rule either of men or of Angels, or any other rule whatsoever, but by that wherewith it was his pleasure to have his Majesty established with us.  
3 But whereas they cavil that we rest upon the letter that slayeth, herein they suffer punishment for despising of the Scripture, 
2. Cor. 3.6.  while they betray their ignorance, not well understanding the words, neither doth it disagree with that which of late is said, that the word itself is not much assured us, unless it be confirmed us by the testimony of the holy Ghost: 
Luc. ●4. 27. 1. Thes. 5.19.  For as we see that we are void of all light of truth or the spirit of God: so we are not ignorant that the word is an instrument wherewith the Lord distributeth to the faithful the light of his spirit. Where Paul sayeth, that the letter fleeth, there he contendeth against the false Apostles, which commending the law without Christ, did call away the people from the benefit of the new Testament, wherein the Lord doth covenant that he will grave his law within the bowels of the faithful, and write it in their hearts: the letter therefore is dead, and the law of the Lord killeth the readers thereof, when it is severed from the grace of Christ, and, not touching the heart, only soundeth in the ears. But if it be effectually printed in our hearts by the holy Ghost, if it present Christ unto us, them is it the word of life converting souls, 
2. Cor. 38.  and giving wisdom to little ones.   

Cap. 10. The Scripture to correct all superstition, doth in comparison set the true God against all the Gods of the Gentiles, reckoning him for none of them.  
1 NOw returning to entreat of the knowledge of God, from which he was a little digressed, he proveth that the Lord doth represent himself to us, such a one in the Scripture as he showed himself to be in his works: neither doth he as yet speak of the knowledge of a Mediator, but of a Creator only, as above said. Cap. 2. sect. 1.  
2 That is to say, eternal and good, 
Ez. 34.6. Psal. 145.3. jere. 6.24. Mea sententia, etc.  which worketh mercy, judgement, and justice in truth. And to no other end is that knowledge of God set forth unto us in the Scripture, then that thereby we should learn fear and faith.  

Abac. 2.  3 The scripture to the end to direct us to the true God, doth expressly exclude all the Gods of the Gentiles: but the Idolaters themselves have acknowledged after a sort the unity of God.   

Cap. 11. That it is unlawful to attribute unto God a visible form: and that generally they forsake God, so many as do erect to themselves any Images.  
THe glory of God is corrupted with wicked falsehood so oft as any shape is feigned to represent him, 
Exod. 20.4.  neither doth GOD make account whether the Image of man or any other creature, as though the one would more, the other less agree: but he refuseth all without exception.  
2 This he proveth. Deut. 4.10.12.18. isaiah. 40.18. &. 41.7. & 45.9. Acts 17.19.  
3 That which may be objected, 
Deut 4.11. Exod. 30.3.13. Exod. 25.17. Esay. 6.2.  that God sometimes exhibited the presence of his Godhead by certain signs, and set forth his mercy seat with Cherubims, & also openly showed men of his incomprehensible & invisible essence, doth truly 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 drawn from the matter of Idols, neither yet are the Grecians less deceived, which think they have well discharged themselves, if they grave not God, whilst in painting they do more licentiously outrage than any other nation.  
5 That which they are want to object out of Gregory, that images are laiemens' books, how vain and foolish it is, he showeth by divers arguments: 
jere. 10.8. Aba. 2.18.  the first is taken from the authority of the scripture, which teacheth that it is vain and lying, whatsoever men learned by images concerning God.  
6 The other is taken from the testimony of certain Fathers and of Varro, the Ethnic. 
Lib. de civit. Dei. Cap. 9 ●1.  Augustine allegeth out of Varro, and confirmeth it with his own assent that they which first brought in the Images of the Gods, both took away the fear of God, and brought in error.  
7 The third, of the corrupted excess, & more than whorish apparel of the images, insomuch that the Papists if they had any honest shame, could not further contend that they were books of any holiness. The last is from the circumstances of the place: For howsoever it may be granted to Gregory that in some places images were laymen's books: yet this is not the way to teach the faithful people in holy places, where the preaching of the word, and administration of the sacraments ought to take force. 
Galat. 3.1.   
8 Hereupon he passeth to the beginning of Idols, 
Sapi. 14.15.  which he will not grant did issue out of that fountain, which the book of wisdom speaketh of: but of man's blind infidelity, because they thought God was not with them, 
Gene. 31.19. Ios. 24.2. Exo●. 31.1.  unless they beheld some bodily sign of his countenance which should be a witness to them of God's presence.  
9 After such invention was forged, by & by followeth worshipping, and that necessarily, but yet after a divers sort. For some worship the Idol, because they ascribed to them some divinity: But some, that by them they might pass over all their worship to GOD himself (whose signs they would have them to be.) Both these kinds of worship are abominable, and therefore the Papists are most filthily deceived.  
10 It is showed by many reasons, that the Papists for this cause are to be reprehended.  
11 That they either can escape from their old distinction of Dulia and Latria service & worship, first it is showed by the signification of the word: Moreover, howsoever they contend in words, yet is there no difference at all in substance which only we seek for.  
12 Yet he is not so superstitious that he thinketh no images may be suffered at all, but the majesty of God chiefly which is far above the sense of our eyes ought not to be abused with uncomely devised shapes, but those things only whereof our eyes are culpable, of this sort images are either historical or personal only, the first of these hath some use in teaching: the other bringeth nothing but delight.  
13 But Images ought not to be set in the Churches (no not those that are historical truly) as is proved by two arguments drawn from the unprofitableness and uncomeliness thereof. Augustin saith that images do more avail to bow down an unhappy soul by this that they have mouths, 
In Psal. 11●.  eyes, ears, and feet, then to amend it by this that they neither speak nor see, nor hear nor go: 
1. john. 5. 1●.  and therefore john willed us to beware not only of worshipping of Images, but only of images themselves.  
14 But because the Papists brag so greatly of the Nicene Council which was holden by the commandment & disposition of Irene the Empress, he showeth first, by how foolish arguments images were first placed in the Church. The first was, Show me thy face, because it is beautiful: another was to prove that Images should be set upon Altars, No man lighteth a candle and putteth it under a bushel: an other is, The light of thy countenance is sealed upon us with diverse other most unsavoury follies.  
15 Moreover they have commanded them to be worshipped: And so those reverend fathers did discredit themselves by either so childishly handling, or so ungodly and foully tearing the scriptures: as the worshipping of Pharaoh, and the rod of joseph, & the pillar that jacob set up, which cannot be found in the scripture. Again, worship his footstool: worship his holy hill: All the rich men of thy people shall worship thy countenance.  
16 Lastly he showeth into what devilish madnens & signs of ungodliness all men are fallen, no man at all reclaiming back again, doubtless most wicked patrons of a wicked cause. 
* Constantius bishop of Constance in Cyprus, professeth as much reverence to images, as to the holy Trinity which giveth life. And john the legate of the East parts, affirmed that it were better to bring all the Brothel houses into the city, then to deny the worshipping of images.  It was decreed that worse than all heretics or the Samaritans, and worse than Samaritans were the enemies of images.   

Cap. 12. That God is severally discerned from Idols, that he may be only and wholly worshipped.  
SO oft as the Scripture affirmeth that there is but one God, it striveth not for the bare name, but with all commandeth this, that whatsoever belongeth to the Godhead be not given to any other: this is proved of the Etimylogie of the religion, and of that place where God in publishing the law, to claim his own right to himself, crieth out that he is jealous, and that he will be a severe revenger, if he be mingled with any feigned God.  
2 The distinction of the Papists of Latria & Dulia of worship and service, doth make nothing for them: and that he may reprove them of greater impiety, he showeth it by the signification of the words. 
Gala. 4.8. Mat. 4.10. reve. 19.10. Act. 10.25. Zach. 14.9.   
3 Moreover also by diverse places of Scripture.   

Chapter 13. That there is taught in the scriptures, one essence of God from the very creation, which essence containeth in it three persons.  
IN this Chapter there are three parts: for first he delivereth the doctrine itself from the first to the twentieth. Moreover he confuteth certain heresies from the 21. to the 29.  
As concerning the first, the same also after a sort hath two parts: for the better to obtain that which he deserveth, he pretermitteth 2. things before he come to the matter, for first he showeth what he meaneth by the name of Person, from the second to the sixth: and he proveth the Godhead of the son, from the seventh to the thirteenth: then also of the holy Ghost. 14. 15. Moreover, he showeth what is to be thought of the Trinity, from the 16. to the 20.  
1 The Scripture when it teacheth that the essence of GOD is incomprehensible and spiritual, doth not only overthrowee the foolish errors of the common people, and the fine subtleties of profane Philosophy, but also doth confute the heresies of the manichees, and Anthropomorphites, which imagined that God had a body, because the Scripture ascribeth to him, mouth, ears, eyes, hands and feet.  
2 There are in the essence of GOD three persons, so that neither God may be threefold, nor the simple essence of God rend from the persons: 
Heb. 13.  upon occasion whereof, he beginneth to entreat of the person. But because it is a matter of no small weight, he briefly 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 word, but only exhibited, that we may expound with plainer words, such as in the Scripture are too our capacity, doubtful and entangled: they that cannot suffer this, are unjustly grieved at the light of the truth.  
4 The godly doctors have been constrained with need to admit saucy words, aswell to affirm the truth against malicious persons, as to discover their heresies and errors, which are tied and entangled with deceitfulness of words.  
5 No man ought to be so wayward and severe to strive about bare words: they contrarily that refuse names not rashly invented, do give great suspicion that they are either the scholars of Arius, or do nourish the secrets poison of Sabellius whosoever striveth obstinately about words.  
6 Leving the disputation of words, he declareth what he meaneth, by the name of Person, that is to say, a subsistence in the essence of God, which having relation to the other is distinguished with an vncommunicable propriety, which three parts of a definition, he severally expoundeth: Subsistaunce is an other thing than essence: for if the word simply had been God, and had had nothing severally proper to itself, john had said amiss, 
john. 1.  that it was with God.  
7 As touching the Godhead of the Son, it may appear by this, that he is God in that he is called the Word of GOD, seeing it were absurd to imagine it only a fading & vanishing voice, which sent into the air cometh out of God himself, 
1. Pet. 1. 1●.  of which sort were the Oracles given to the Fathers, and all the Prophecies: When rather it is meant to be the perpetual wisdom, abiding with God, 
Heb. 12. Eccle. 24.14. john. 5.17.  from whence all the oracles and Prophecies proceeded. But chief because that word also was one and the same in work with the father from the beginning.  
8 Certain dogs must also be taken heed of, which by no means will seem to take away his divinity from him, 
Gen. 1.3. john. 17.6.  while they secretly steal away his eternity. Whereupon his eternity is affirmed against them.  
9 10 That the Son is God, it is proved by many places of the old Testament, both with a confutation of certain cavils of the jews, and also of servetus. The jews say that the word Elohim is applied to the Angels and sovereign powers, but there is no such place that raiseth an eternal throne to any creature. Again this title is given to none, 
Psalm. 45.6.  but with addition. The Prophet Esay doth plainly describe the Godhead of the Son, 
Exod. 7.1. Esa. 9.6. jere. 23.6. Esay 42.6. Exod. 17.15.  and jeremy also, where it is said, The name of the city from that day shallbe called jehovah. And that he builded an Altar, and called the name of it jehovah my exaltation; thereby is meant that the altar was builded for a monument that God was the advancement of Moses; and that Jerusalem is not adorned with the name of God, but only to testify the presence of God. Much a do also they keep at this, where the Prophet saith, that this is the name whereby they call her jehovah or righteousness: 
jere. 33.16.  but this place confirmeth the truth: for whereas before he had testified that Christ is the true jehovah, from whom floweth righteousness: now he pronounceth that the Church shall so verily feel the same, that she may gloriously use the very name itself. In the first place is set the fountain and principal cause of righteousness; in the other, the effect where it is said, that the Angel appeared to the fathers, 
jud. 6.7. jud. 13.16.  and that he challengeth to himself the name of the eternal GOD, it is not to be understood as servetus saith, who affirmeth, that it was an Angel and worshipped in the place of God, but rather as the doctors affirm, namely that he was the word of God, which began to execute the office of a mediator: for though he was not yet clothed with flesh, yet he came down as a mean between God and men to come more familiarly to the faithful: Therefore his communicating himself made him to be called an Angel, yet in the mean time he retained that which was his own to be the God of unspeakable glory, which is the meaning of Ozeas, 
Oze. 12.5.  in which place of Ozeas servetus carpeth that God did bear the person of an Angel, as though the Prophet did not confirm that which Moses had said: 
Gene. 30.11.29. 2. Cor. 10.4. Zach. 2.3. Esay. 25.9. Mal. 3.1.  Why dost thou ask of my name, and the confession of the Patriarch doth sufficiently declare that he was not a created Angel, but one in whom the full Godhead was resident. Therefore Paul saith, that Christ was the guide of the people in the wilderness, therefore Christ was the same GOD, that was honoured among the jews.  
11 This same is proved out of the new Testament: 
Esay. 8.14. Rom. 9.23. Rom. 14.10. Esay. 55.33. Ephe. 4.8. Psalm. 57.19.  and that first by such places, whereby the Apostles do attribute many things to Christ, which in the old testament are spoken of the eternal God. Moreover by certain other places which do simply and openly affirm the same. 1. Tim. 17. Philpi. 26. joh. 5.20. 1. Cor. 8.5. 1. Tim.., 16. Acts. 20.28. john. 20.28.  
12 Then also by his works which are ascribed to him, that is to say, 
john. 5.17. jere. 1.3 Esay. 43.25. Mat. 9.6.4.  because he worketh together with his father, because he ordereth the world. because he forgiveth sins.  
13 Afterward by miracles, 
Matth. 10.8. Mark 3.15. & 6.7. Act. 3.6. joh. 5.36. &. 10.37. &. 14.11. Matth. 19.17. john. 14. & 14. Esay. 26.16. Esay. 11.10.  not only because he doth such things as argue his divinity: but also because he committed the disposition thereof to his Disciples of his own authority, whereunto in the last place he joineth certain Arguments taken out of the Scripture which do plentifully prove the divinity of Christ, that without him there is no life, and in him was life, from the beginning: 
joel. 2.32. Acts. 7.56. 2. Cor. 2. Heb. 9.24.  that we are taught to believe in him, & call upon him, that the Apostle denieth that he delivered any other doctrine to the Corinthians than the doctrine of the Son: And in his Epistles, he wisheth the same benefit from the Son, which he wisheth from the Father. All which when he calleth a practised knowledge, he goeth thither from whence he took these arguments, that is, from those things which being far alienated from the creatures, the scripture attributeth to him, and which we learn 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 proved by two places of the old Testament, yet had he rather learn the same by that practised knowledge, that is to say, first, that he giveth all things growing, and life of his own proper strength both in heaven & earth: moreover he regenerateth the saints into incorruptible life.  
15 He also approacheth 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. Mark 3.29. Luke. 12.10. Psalm. 33.6. Esay. 11.4.  that when the Scripture speaketh of him, it abstaineth not from the calling of God: And that he obtaineth pardon which blasphemeth against the Son; yet the blasphemy against the holy Ghost, is neither forgiven in this world, nor in the world to come.  
16 By these promises he prepareth himself to establish the Trinity: 
Ephe. 4.5. Math. 28.19.  and first he proveth that those three persons are one God, sith that although we are baptized in the name of the Father, and of the Son, and of the holy Ghost, yet thereby we be entered into one faith and religion of one God.  
17 Yet this unity in the essence of God must so be understood, that there may be showed in the scripture a certain distinction of the father from the word, & of the word from the spirit: 
john. 5.3. &. 8.16. joh. 14.16.  yet that is nothing more than a distinction: but no division, which doubtless can by no means hold the cogitations distracted, but always bring it to that unity.  
18 If any man will search what this distinction is, he must beware of similitudes of human matters, and that for two causes: yet such distinction as we have marked to be set out in scriptures, is to be sought for: where also he showeth briefly what it is.  
19 This distinction doth not stand against, but that the single unity of God, may remain: as in every hypostasy is understood the whole nature, with this that every one hath his property which no difference of essence doth suffer the one to be severed from the other, but only to be distinguished by a certain relation, and the sayings of certain old writers must be made to agree, which otherwise would seem not a little to disagree.  
20 But the sum of all is this, that we understand under the name of God one only and simple essence, 
1. Cor. 12.8. Act. 2.16. joel. 2.28.  wherein we comprehend three persons or hypostasies, yet so that the name of God for order sake be always referred in relation to the father, which yet doth nothing diminish the Godhead of the son, and the holy Ghost.  
21 Hitherto he hath led those that are willing to learn, as it were by the hand, but now he contendeth with the obstinate and contentious, at the least wise to this end, that the willing learners may have whereupon steadfastly to set their feet. And here truly, if any where, he requireth singular sobriety, that neither our thought or tongue proceed any farther than the bonds of God's word do extend.  
22 In the beginning he professeth that he will neither make a register of heresies, wherewith the pureness of faith in this point of doctrine, hath in times past been assailed: neither strive any more with Arius or Sabellius, but only with servet, and certain other of our tyme. But servetus heresy he taketh away in this only Section, where john sayeth, that the word was God, 
joh. 1.1.  before the world was yet created, he maketh it much differing from a conception or form whereof servetus dreameth. But if then also, yea & from the farthest eternity of time, that word which was God, was with the father, and had his own proper glory with the father, he could not be an outward or figurative 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 Spirit, but in the history of the creation of the world, 
Gen. 1.2.  yet he is not there brought in as a shadow, but as an essential power of God, when Moses showeth that the very unfashioned lump was sustained in him: therefore he would not be an Image or representation of God, as servetus dreameth.  
As touching the other heresies, that is to say, that the Father is truly and properly the only God, and he by forming the Son and the holy Ghost, hath powered his Godhead upon him, and so the Father is, as they say, the only essentiatour or maker of essence. In confuting this, he is wholly to the end of the Chapter, from the twenty two, to the twenty and niene.  
23 And first truly, he many ways uncovereth the vanity of this error, and proveth that it maketh nothing for them, that here and there Christ is called the Son of God. For though the name of God be common to the Son, yet by reason of pre-eminence, that is sometimes given to the Father only, because he is the fountain and original of the deity, and that for this purpose, to make the single unity of the essence to be thereby noted. For if we mean none to be GOD but the Father, we plainly throw down the Son from the degree of God: therefore so oft as mention is made of the Godhead, we must admit no comparison between the Son and the Father, as though the name of God did belong only to the Father and not to the Son, who is the word begotten of the Father before all worlds: and that God which is mentioned of in the old Testament, in many places is ascribed to Christ in the new Testament. isaiah 6.1. john 12.41. isaiah 8.14. Romans 9.33. isaiah 45.23. Rom. 14.11. Hebr. 1.10. Psal. 102.26. Psal. 97.7. isaiah. 44.6. jere. 10.11.  
24 Moreover he proveth, that it is false which they hold, that so oft as there is in scripture mention made absolutely of God, none is meant thereby but the Father: where first he wipeth away a certain objection of theirs. Moreover by three places of Scripture he taketh up three arguments: thirdly, he proveth that the place of isaiah doth make nothing for them. 
isaiah. 44.6.  Last of all, he taketh away two other objections, where they object this saying of Christ, 
Mat. 19.17.  that none is good but God: Thereby is meant, that for as much as he was after the common manner saluted by the name of good, in refusing false honour, he did admonish them, that the goodness wherein he excelled, was the goodness that God hath: Again, if they grant that the word of God be good, then must they grant also that Christ is good. Where it is said, that Christ only is good, immortal, wise, and true, thereby it is manifest that Christ is God, who is immortal, and from the beginning was life to give immortality to Angels, who is the eternal wisdom of God: and who also is truth itself, 
Phil. 2.10.  and he is to be worshipped, because he claimeth to have all knees bow before him. And where they object that place of isaiah, 
isaiah. 44.6.  I am, and none but I, thereby they confute themselves, for as much as whatsoever pertaineth to God, is given to Christ. 
Phi. 2.7. isaiah. 25.9.  And although in respect of order and degree, the beginning of the Godhead is in the Father, yet the essence is not proper only to the Father, for by that means the essence should be in Christ begotten and fashioned, which in the Father is unbegotten and unfashioned. Finally, 
Gen. 1.26.  where as Christ pronounceth that God is a Spirit: it were unconvenient to be restrained to the Father only, as if the word himself were not of spiritual nature: If then the name of Spirit doth as well agree with the Son as with the Father, than the Son is also comprehended under the indefinite name of God, but he addeth by and by after, 
job. 4.24.  that none are allowed for good worshippers of the Father, but they that worship him in spirit and truth. Whereupon it followeth, that because Christ doth under 〈◊〉 head, execute the office of a teacher, he doth give the name of God to the Father, not to the intent to destroy his own Godhead, but by degrees to lift us up unto it.  
25 But in this they are deceived, that they dream of undivided singular things: whereof each have a part of essence: and they think they gather of our meaning, that we make a quaternity: as though we did feign that by derivation there came three persons out of one essence.  

john. 17.3. joh. 16.7. 1. Cor. 15.24.  26 He returneth to the first objection, that if Christ be properly God, he is not rightfully called the Son. It is neither lawful nor right so exclusively to restrain the name of God to the Father, as to take it from the Son. For this cause john affirmeth that he is true God, 
joh. 1.2.  that no man should think that he resteth in a second degree of Godhead beneath his Father.  
27 How openly they betray their ignorance which heap up certain places out of Irenaus: where he affirmeth that the Father of Christ is the only and eternal God of Israel: but the same Irenaeus sayeth that Abraham believed God, 
Iren. li. 9 Cap. 12  because Christ is the maker of heaven and earth, and the only God.  
28 Tertullian whom they make their Patron, maketh nothing for them.  
29 justine, Hilary, and Augustine, are wholly ours.   

Cap. 14. That the Scripture even in the creation of the world and of all things, doth by certain marks put difference between the true God and feigned Gods.  
Entering into the second part of the book which is of the knowledge of man, in this Chapter he judgeth that certain things are to be pretermitted: for which cause he first generally handleth of the creation of the world, in the first and second Chapters. Moreover of Angels from the 3. to the 12 Thirdly of Devils, from the 13. to the 19 Lastly, he showeth what is the fruit● which ought to return to us by the history of the creation, from the twenti● to the two and twenty.  
Although God may be known by the foundations of the earth, 
isaiah. 40.11.  and round compass of the heavens: yet lest the faithful should fall away to the inventions of the Gentiles, he would have the history of the creation to appear upon whom the faith of the Church staying itself, should search no other God, than him whom Moses hath declared to be the maker and builder of the world. There is first set out the time, that may lead us to the true Creator, where is confuted their profane folly, that it is marvel why that came no sooner in the mind of God to make the heaven and earth: and by that occasion their curiosity is reproved.  
2 To that same end is it showed first, that the work was not ended at one moment, but in six days, that it should not grieve us to be occupied all the time of our life in considering of it. Moreover also an order is described, that Adam was not created before that God had stored the world with all plenty of good things: truly a most sure testimony of God's good will towards us.  
Now he taketh occasion to speak of man's creation and nature: but to the intent he may send somewhat before of Angels and Devils, he rejecteth to entreat of man until the next Chapter.  
3 As touching Angels, he proveth that this point of doctrine is necessary in the history of the Creation (howsoever Moses speaking popularly and applying himself to the rudeness of the people, doth not presently from the beginning make recital of Angels among the creatures of God) first, that by them we may learn to known God: Moreover that we being armed against certain errors, as well of them that attribute some divinity to the Angelical nature, as of Manichaeus making two beginnings, which how foolish an imagination it is, he showeth at large.  
4 To search of the time or order when they were created: is no point of godliness or diligence, 
Gen. 1 2.  but curiosity and obstinacy. Dionysius Hierarchy is mere babbling: by occasion whereof also he doth very well bridle the curious again. The said Dionysius writeth such things in his Book, that he which should read it, would think that the man were slipped down from heaven, and did tell of things not that he had learned by héeresaye, but which he had seen with his eyes: But Paul which was ravished above the third heaven, 
2. Cor. 12.2.  hath uttered no such thing, but also protesteth that it is not lawful for a man to speak the secrets that he had seen.  

Dan. 7.10. Col. 1.16. Eph. 2.1. Gen. 18.32. Ios. 5.14. jud. 6.14. & 13.22. Psa. 8.2.6,  5 The Angels are heavenly Spirits, whose ministration and service God useth not only generally to execute those things which he hath decreed (and for that cause are called armies, powers, and principalities, etc.) If this honour be given to Princes and Governors, to be in stead of God that is sovereign King and judge, much greater cause there is, why it should be given to Angels, in whom the brightness of God's glory more abundantly doth appear.  
6 But also to testify his providence and care toward us, 
Psa. 91.11. & 34.8. Gen. 16.9. & 24.7. & 48.16. Exod. 12.2.19.  for our comfort and confirmation of our faith. Exo. 12.2.19. & 23.20. jud. 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 it certain whether every man have a several Angel 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 certain that they all with one consent do generally watch for our safety. But where it may be objected, that when Peter was brought out of prison, and knocked at the doors, it was said to be Peter's Angel: it may be answered that it was any one Angel to whom God had given charge of Peter for that time.  
8 This only will he say of the order's multitude, and form of Angels: 
Dan. 12.1. jud. 1.9. 1. Thes 4.16. Mat. 26.55. Dan. 7.10.  whether one excel an other in certain degrees of honour, it can not be gathered by the Scripture: and therefore he had rather leave it large. The multitude is very great and many: their form is not seen with mortal eyes: 
Psal. 34.8.  although sometimes they ar● said to have wings to paint out their shape and swiftness to help us.  
9 Angels are not qualities or inspirations without substance, but very spirits of nature, subsisting against the Saducées and such like. 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 kind of adoration, which is wont to creep in by the adoration of Angels, first he granteth, that seeing the brightness of the majesty of God doth shine in them, there is nothing more ready then with a certain amazedness to fall down at the admiration of them. But Saint Paul teacheth, 
Col. 1.16.  that Christ is not only to be preferred before all Angels, but that he is also the author of all good things that they have, to the end we should● not forsake him and turn unto them, which cannot sufficiently help themselves, but are fain to draw out of the same fountain that we do.  
11 Moreover he showeth how this danger may be avoided, that is to say, if we consider that God is tied by no necessity at all, to use their work to help us, as though he could not want them, but whatsoever he doth herein, 
2. Ring. 6.17.  he doth it for the comfort of our weakness.  
12 And so whatsoever is said of the ministery of Angels, is spoken, not to bring us from God to Angels, but to lead us by the Angels to God, and to a more lively feeling of his presence. That which is described in the vision of jacob, aught to stick and be fastened in our minds, 
Gen. 28.12.  how Angels descend down to the earth unto men, and from men do go up to heaven by a ladder, whereupon standeth the Lord of hosts. Whereby is meant, that by the only intercession of Christ it cometh to pass, 
joh. 1.52.  that the ministries of Angels do come unto us, as he himself affirmeth. The servant of Abraham being committed to the custody of the Angel, doth not therefore call upon the Angel to help him, but helped with that commendation, he prayeth to the Lord, 
Gen. 24.7.  & beseecheth him to show his mercy to Abraham.  
To pray unto Angels, is but a heathens opinion, 
Plato in Epinonide.  that is to say, Plato's, who willed to seek the way to God by Angels, and to honour them, that they may make God more gentle to us.  
As touching Devils, first he showeth to what end this point of doctrine tendeth, from the 13. to the 15.  
Moreover he prosecuteth three things more distinctly from the sixteen to the ninetéenth Chapter.  
13 Whatsoever the Scripture teacheth concerning Devils, they tend chief to this end, that we may be careful before hand of their awaits and preparations, and furnish ourselves with such weapons as are meet to sustain so great and dangerous a battle. 
1. Pet. 5.8.9. Eph. 6.11.12.  To this end is set before us, first an enemy in courage most hardy, in strength most mighty, in policies most subtle, in diligence and celerity unvariable, with all sorts of engines most plentifully furnished, in skill of war most ready, that we suffer not ourselves by sloth & cowardice to be surprised, but on the other side with bold and hardy minds set our feet against him, and encourage ourselves to continue.  
14 The multitude of Devils is great (whereby we should be stirred up and urged the more to labour) yet in an other good sense he 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 us, which always laboureth diligently in these two things, to overturn the kingdom of GOD, 
Gen. 3. Mat. 13.28. joh. 8.44.  and to drown men with himself in eternal destruction.  
But now those two things which are hitherto spoken of, lest they should give occasion of error; he taketh in hand as I have said, three things more largely to expound: the one of the malice of the Devil, the other of his power, the third of his nature.  
26 As touching the first, for as much as the Devil was created of God, 
joh. 8.44. 2. Pet. 24. jud. 1.6. Tit. 5.20.  this malice which we assign to his nature, is not by creation, but by depravation: yet in the mean space we must beware, that we curiously speak not of the order, manner, time, & form of the devils fall, seeing it was not beseeming for the holy Ghost to feed curiosity with vain histories without any fruit.  

job. 1.6. & 24.1. 1. Kin. 24.10. 1. Sam. 16.14. & 18.10. Psal. 34.7.8. etc. 2. Thess. 2.9.  17 Moreover as touching his power, wherewith he is at discord and strife with God, we must so take it, that although with will and endeavour and that of himself, he be against the Lord, yet he can do 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 unclean Spirit hither and thither as pleaseth him, so that he suffereth the faithful to be only exercised thereby, but the wicked and unfaithful to be only governed. Luke. 10.18. Luc. 11.21. 2. Corinthians 4.4. Ephesians 2.2. john 8.44. 1. john 3.8.  
19 Last of all, to show what they are by nature, he proveth that that is false which some fond say, that Devils are nothing else but evil affections or perturbations of the mind that are thrust into us by our flesh: 
1. john. 3.8. job. 1.6. Matth. 8.29. Matth. 25.41. judge. 1.9.  but they are minds or spirits endued with sense and understanding.  
20 As concerning the last part of the Chapter, he briefly comprehendeth the history of the creation: and he teacheth us the knowledge thereof, because it is our parts to have intelligence of God.  
21 For the same serveth to this purpose chiefly, that we should not pass over, with not considering our forgetfulness, those virtues which GOD hath presented to us to be seen in his creatures.  
22 Moreover also to that other part which cometh more near to faith, 
Gen. 28. & 9.2.  that we should acknowledge them to be created for our cause, that the more thereby we might be stirred up to the trust, invocation, praise and love of him.   

Cap. 15. What a one Man was created: wherein is entreated of the powers of the soul, of the image of God, of free will, and of the first integrity of nature.  
NOw coming to knowledge of man, he proveth that he must speak thereof for two causes, and the same also two ways: for to know, what we were made in the first beginning; and what our state was afore the fall of Adam. But first he would have us consider very diligently of the perfection of nature, by creation, lest 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 upon his pride: but forasmuch as God quickeneth him with an immortal spirit, he might justly glory of the great liberality of his maker.  

1. Cor. 8. 1. Pet. 2.25. Matth. 10.20. Luke. 12.5.  2 Man consisteth of a soul, and of a body: the soul also is not a blast or a power divinely powered into the body which is without essence: but it is an immortal essence, yet created. And that is proved by many arguments: first, of such as may be found among profane authors, moreover 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 said to be created to the image, of God: for seeing that this image although it appear after a sort in the outward shape of man, yet it shineth chief in the soul. But here because he seeth, 
Gene. 1.16. Matth. 22.30.  that to stand against this doctrine, Oziander doth stretch the Image of God as well to the body as to the soul, first he confuteth this trifle.  
4 Moreover, to confirm his own judgement, and to show with what virtues the image of God ought to be judged; he would have that gathered by the repairing by Christ, that the Image of God was nothing else then a perfect excellency of man's nature which appeared in Adam before his fall. 
1. Cor. 15.45. Collo. 3.1. Ephe. 4.24. 2. Cor. 3.18. john. 1.4.  But that we may know of what parts it standeth, we will speak of the powers of the soul.  
5 But before he do that, he meateth with the error of the manichees and servetus, which would have the soul to be the offspring of the substance of god, in this error Osiander entangled himself, while without the essential justice, that is, except Christ did substantially power himself upon us, he would not acknowledge the Image of God. But Paul allegeth out of Aratus that we are the offspring of God, 
Act. 1●. 28.  but in quality, not in substance; inasmuch as he hath garnished us with his gifts: and in an other place, he entreateteh of the restoring of this image where it may be readily gathered out of his words, that man was made of like form to God, not by inflowing of his substance, 
2. Cor. 3.18.  but by the grace and power of his spirit: for he saith, that in beholding the glory of Christ, we are transformed into the same Image, as the spirit of God, which surely so worketh in us, that it maketh us of one substance with God.  
6 And so coming to expound the powers of the soul, first he showeth that the doctrine of the Philosophers is divers, uncertain, and obscure: which when he hath briefly declared, he showeth what is to be thought thereof.  
7 Moreover in his judgement, it maketh more for perspicuity & plainness, to consider, that in the soul there are two parts, understanding, & will: neither can there be any other power found in the soul which may not rightly be referred to one of these.  
8 These parts of the soul in the first state were so sound and perfect, that a man could not only discern between good and bad, but also might have free election in will of good and evil. Both which seeing through the fall they are lost, because the Philosophers knew not the, they sought in a ruin, an upright building; & in an unjointed overthrow strong joints. And although constancy to persevere was not granted, yet was he not excusable, which had received so much, that of his own will hath wrought his own destruction.   

Cap. 16. That God by his power doth nourish and maintain the world, which himself hath created, and by his providence doth govern all the parts thereof.  
howsoever profane men do seem to acknowledge God to be the Creator, yet the same cannot truly be done of them, seeing no man doth rightly acknowledge the Creator, but he which by faith doth pass forward ever to his providence, 
Psalm. 33.6. Psalm. 104.17. Acts. 17.28.  which either they are utterly ignorant of, or do only imagine a general action, whereby generally all the parts of the world, are strengthened by God's secret inspiration.  
2 The same providence whereof we speak, is contrary to fortune, and chances. 
Matth 10.30.  Whereby we affirm that every chance is governed by the secret counsel of GOD: and as concerning things without life, this is to be thought (from the section 2. to the 5.) that although every one of them have his own propriyet naturally put into it, yet do they not put forth their power, 
Gen. 1.3. josua. 10.13. 2. Kings. 20.  but only so far as they may be directed by the present hand: this he showeth by examples, and alteration of the times of the year.  
3 Then also that God doth claim and will have us give him an almightiness, which we ought to imagine, not such as the sophisters do feign, vain, idle, and as it were sleeping, but awaking, effectual, working and busied in continual doing: neither such a one also as is only a general beginning of a confused motion, 
Psalm. 215. ●.  as he would command a river to flow by his appointed channels: but such a one, as is bend & ready at his particular movings. And so all they that would include God's omnipotency within the influence of nature, 
Psalm. 8.3. jere. 1●. 2.  do both defraud God of his glory, and deprive themselves of most profitable doctrine, which bringeth double fruit.  
4 The better to confute this, letting pass the mad error of Epicures and other like, he dealeth with them which only grant a general providence of God: or at leastwise do restrain it to certain particular Acts, showing that God doth not idly behold from heaven, what is done in the world, but guideth all things, holding as it were the stern, and so is appliable to rule every event, that nothing can happen by chance, 
Gene. 22.8. Heb. 1.3. Psalm. 146.9.  but by Gods determinated counsel.  
5 This he expoundeth, prosecuteth & confirmeth.  
6 Now having talked of the singular providence of God, 
Hie. 10.23. Pro. 20.24. Exod. 21.13. Psalm 75.7.  which is occupied in things without life, he goeth to that which putteth forth itself in governing of mankind, proving that both every action of all men, and variety of every state is by God's special determination.  

Exod. 19.13. jona. 1.6. Psal. 10.4. & ●07. 25.  7 And also the very particular successes, are generally witnesses of Gods singular providence: for they are such as never arise without God's special commandment, as when he would cast jonas into the Sea, he sent out a wind to raise up a tempest.  
8 Neither is this doctrine all one with the opinion of the stoics, about Fatum or destiny. For he doth not, as the stoics do, imagine a necessity, by a certain perpetual knot, & entangled order of causes, which is contained in nature: but he maketh GOD the judge and governor of all things, who now executeth by his power that which in time passed he had decreed in his wisdom: and so with God nothing doth happen by fortune or chance: and chance & fortune, are Heathen words, as by Basilius Magnus and Augustine appeareth.  
9 Yet this doth not hinder, that according to the manner of men, 
john 14.5. 1. Sam. 6.9. 1. Sam. 23.26.  it may neither be said, nor be in many things both chance and happening. Because the order, reason, end, and necessity of those things which happen, doth oftenlye hid in God's counsel, and cometh not under man's knowledge. Such is the reason of the happening of things to come, as is showed by most clear examples.   

Cap. 17. Whereunto, and to what end this doctrine is to be applied, that we may be certain of the profit thereof.  
IN this Chapter there are two parts, whereof in the former, he delivereth the doctrine from the first, to 11. in the last he taketh away two objections from the 12. to the 14.  
As touching the doctrine, although in the beginning of the first section he set down three things, yet he doth it not to this end, to assign to every one his proper place in the handling thereof (which therefore I show that no man should look for that, and so make his labour wéerisome to him) but only as it were to draw out all that he hath gathered together, as it were out of a fountain whatsoever afterward he shall dispute of in the former part of the Chapter.  
1 Although the causes thereof which happen, are hidden from us, yet is it not meet, that we should think man's matters to be turned and whirled about with the blind sway of fortune: and be stirred up to murmur against GOD, 
Psalm. 40. ● job. 9.3.  as though he did rashly cast all men's matters hither and thither: but we should reverence his secret judgements, and rest upon his will, as upon a most just cause of all things.  
2 Neither doth that hinder which some object that it is wicked, 
Psalm. 36.8. Rom. 3.11.35 Deut. 29. 2●. job. 26.14.  that in governing the world we imagine an other will in God after his secret judgements, then is declared us in the Law and the Gospel: for we must distinguish between the wisdom that abideth in God, and the manner to be wise which he prescribeth to men.  
3 Yet, this doctrine doth neither maintain their impiety, that lay the fault of their wickedness upon God: nor yet their arrogancy which leave it in the midst.  
4 And that this may the better appear, 
Prou. 6. ●  seeing all those things which they are wont to object against this point of doctrine may be referred to the time to come, or time past, first as touching things to come, he showeth that men's deliberations do agree with God's providence. The heart of man, saith Solomon, purposeth his way, but the Lord doth direct his steps: meaning, that we are not hindered by the eternal decrees of god, but that under his will we may both provide for ourselves, and dispose all things belonging to us, and that is not without a manifest reason: for he that hath limited our life within appointed bounds, hath therewithal left with us the care thereof, hath furnished us with means and helps to preserve it, hath made us to have knowledge before hand of dangers, that they should not oppress us unware, he hath given us provisions and remedies.  
5 Moreover as touching things past their reasoning is unsavoury and foolish, which would have wickedness too be unpunished in the authors themselves, because they are not committed without God's disposition.  
6 Such therefore is God's providence, that the mediation thereof may easily shake away all cavillations or frantic errors, 
Psalm. 55. 2●. 1. Pet. 5.9. Zach. 2.8. Esay. 26.2. Matth. 10.29.  and also bringeth to pass, that whosoever is munited herewith can attribute nothing to fortune: But much more whether he have to do with men, or with other creatures, on both sides he doubteth not, but God's providence doth wait to preserve him.  
7 Moreover, (being sufficiently persuaded of God's goodwill towards him) he also adjoineth those testimonies, 
Exo. 3.21. 3. King 22.20. 2. Sam. 17.7. job. 1.12.  which teach, that all men are under his power, whether it be to win their minds to GOD his will, or to restrain their malice that it may do no hurt (of which sort some examples are recited. And so being likewise persuaded of his power also, first whatsoever doth prosperously happen, he ascribeth that wholly to be received of God.  
8 And also if any adversity happened, 
Gen. 45.8. job. 1.21. 2. Sam. 16.10. Psalm. 38.10. Ephe. 6.12.  by and by also would he here lift up his mind to GOD: that by this means chief he may acquaint himself to patience & moderation of mind by the example of joseph, 
●. 〈◊〉 10.12.  job, & David.  
9 Neither yet in the mean time would he wink at inferior causes, but would also reckon them in such place as he ought to do: and first he entreateth of things past, then of things to come.  
10 In this point doth the inestimable felicity of a godly mind show forth itself: for although innumerable are the evils that do besiege man's life, and do threaten him so many deaths (a good part whereof he there calleth to mind,) otherwise worthily to be feared, as things which should come unto us.  

Psalm. 118.6. 1. Thes. 2.18. 1. Cor. 16.7. Esay. 7.4. Ezech. 29.4.  11 But when the light of God's providence hath once shined upon a godly mind, he is now relieved and delivered not only from that extreme anguish and fear wherewith he was before oppressed: but also from all care. As he that is so persuaded of God's fatherly care towards him, and his omnipotent power, that he can neither fear nor doubt, & so the ignorance of his providence is the extremity of all miseries: and the chief blessedness standeth in the knowledge thereof.  
12 Here he cometh to the second part of the Chapter, 
Gene. 6.6. 1. Sam. 15.11. jere. 28.5. job. 3.4. Esay. 35.35. 1. King. 20.5. 1. Sam. 15.29. Numb. 23.29.  that is to expound certain places which seem to point that GOD hath not appointed men's matters, by an eternal decree, but as every one hath deserved, or as he thinketh meet and just, every year, day, and hour, to decree this or that. Of such places there are two sorts, whereof the first doth ascribe repentance unto God, the other doth show as it were a certain abolishing of his decrees as of the destruction of the Ninivites & the death of Ezechias. As touching the first, he denieth any repentance to be in God.  
13 And such manner of sentences are nothing else, then certain speeches drawn from our sense & framed to our capacity the better to understand that which our weakness cannot otherwise attain unto.  
14 As touching the other of the Ninivites & Ezechias, 
jonas. 3.10. Esay. 35.5. Gen. 26.9. Esdr. 24.14.  such speeches contain a secret condition although not expressed in syllables, as is proved by their end, and that like speech of God with Abimelech the King.   

Cap. 18. That God doth so use the service of wicked men, and so boweth their minds to put his judgement in execution, that yet still himself remaineth pure from all spot.  
THeir modesty is not excusable, who cannot abide to hear that God directeth the malice of Satan, 
Psalm. 115.3. job. 1.2. 3. Kin. 22.20. Acts. 4.28. jere. 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 useth their wicked doings, to execute his judgements: wrongfully doubtless giving back, that these things are done by God's sufferance, but not by his will, which how false a defence it is, he plentifully proveth by certain examples.  
2 This power of GOD is not only in external works, but also in inward works, 
Prou. 21 1. Ephe. 2.29. 1. Sam. 26. Exo. 7.3.  neither doth he only harden men's hearts by permission, but doth also cast upon them, madness and blindness, by his just judgement, neither doth this hinder, 
Psal. 105.25. isaiah. 10.6. Eze. 14.9. Rom. 12. ●.  that Satan also bestoweth his diligence, and that God himself doth not only deliver them into a reprobate sense, but also so deceiveth some, that the power of our effectual working of error is far from God.  
3 Whosoever therefore receive not this doctrine, 
Psal. 51.6. 1. joh. 5.4. john. 1.21. 1. Sam. 2.25. Psal. 115.3. isaiah. 45.7. Amo. 3.6. Deu. 19.5. Act. 4.28. Eph. 3.10. 1. Tim. 6.16.  do either show their ignorance, or if they openly curse, they do as it were openly assail heaven in vain with their spitting, that is, they throw their blasphemies against the holy Ghost: The plainlier that this may appear, he confuteth those two objections which they are wont to allege. The first whereof is, that therefore it followeth, that in God there are two contrary wills, if nothing happen without Gods will: because in his secret counsel he deserveth that, which openly he forbade in his law.  
4 The other is: if God do not only use the work of the wicked, but also governeth their counsels and affections, he is the author of all mischief: and therefore men are unworthily commended if they execute that which God hath decreed, because they obey his will. But they do ill to confound his will and his commandment together, for although when Absalon abused his father's wives, it was Gods will to punish David's adultery with that dishonour, 
2 Sam. 16.22.  yet did he not therefore command the wicked Son to commit Incest, unless perhaps they mean it in respect of David, as he speaketh of the railings of Semey, for when he confesseth that Semey raileth at him by the commandment of God, he doth not therefore commend his obedience, as if the froward dog did obey the commandment of God, but acknowledging his tongue to be the scourge of God, he patiently suffereth to be corrected. When God performeth by the wicked the thing which he decreed by his fecrete judgement, 
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 commandment, which in deed of their evil lust they do purposely break. The saying of Augustine is sufficient to content a godly mind, that sometimes man with good will willeth that, which God willeth not: 
Enchi. ad Law. Cap. 101.  as if a good son, willeth to have his father live, whom God will have to die. Again, that it may come to pass, that man may will the same thing with an evil will, which God willeth with a good will. As if an evil son willeth to have his father die, & God also willeth the same, now the first of these two sons willeth that which God willeth not, and the other son willeth that which God also willeth, and yet the naturalness of the first son doth better agree with the will of God, although he will a contrary thing, than the unnaturalness of the other son that willeth the same thing. So great a difference is there what to will doth belong to man, & what to God, and to what end every one is to be applied, to have it either allowed or disallowed, for those which God willeth well, he bringeth to pass by the evil wills, of evil men. But a little before, he had said, that the angels Apostates in their falling away, & all the reprobate, in as much as concerneth themselves, did the which god would not, but in respect of the omnipotency of God, they could by no means so do, because while they did against the will of God, the will of God was done upon them. Whereupon he crieth out, Great are the works of God, 
Psal. 111.2.  and to be sought out of all them that love him: that in marvelous 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 doth it not against his will, but willingly. And he being good, would not suffer a thing to be done evil, unless for that he is omnipotent, he could of evil make good.    

The second Book entreateth of the knowledge of God the Redeemer in Christ: which knowledge was first opened to the Fathers in the time of the Law, and then to us in the Gospel.  
The Argument.  
GOing about to speak of the knowledge of God the Redeemer: first he reasoneth of the occasion of redemption, that is, of the fall of man: and after that he cometh to entreat of redemption itself: to the former he assigns five Chapters; to the last the rest.  
As touching the first, he speaketh not only generally of the fall: but also of certain other things which belong thereunto: Such are original sin, the bondage of will, and how God worketh in men's hearts, from the first Chapter to the fift. As concerning the last, first he showeth, who it is, in whom salvation is to be sought for of the lost man, even Christ only. Moreover how this Christ is opened to the world, from the seventh to the eleventh, & that two ways, first under the law (by occasion whereof he both expoundeth the ten commandments, & shaketh of certain other things of the law, from the 7. to the 8. Moreover under the Gospel, where also he disputeth of the similitude and difference of both Testaments, from the 9 to the 11. Thirdly, what God & man ought to be, from the 13. to the 14. Fourthly, to what end he was sent into the world of the Father, 15. Last of all, how, and by what degrees he fulfilled the parts of a Redeemer, and his office enjoined him, by occasion whereof, he expoundeth a good part of the Creed, from the 16. to the 17.  

Cap. 1. That by Adam's sin and falling away, mankind became accursed, and did degenerate from his first state: wherein is entreated of original sin.  
IT is a thing most necessary to know ourselves, whereby it cometh to pass that we must diligently take heed that we use it 

The II. Table of the 11. Book.  
First he 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 he descendeth specially to the handling of the servitude of will, yet so that 

First he proveth specially that will is spoiled of liberty, and subject to miserable bondage.  
Secondly he confirmeth the same by the effects. Chap. 3.  
Thirdly for more plainness sake he showeth how God worketh in the hearts of men. cap. 4  
Last of all he confuteth the objections which they are wont to allege for defence of free will. Chap. 5.    
Last of all how and by what degrees he hath fulfilled the office of a Mediator: where 

He expoundeth a good part of the Creed Chap. 16.  
And treateth specially of the merit of Christ. Chap. 17.       not disorderly, least by viewing our own goodness, only we minister matter (as the Philosophers are wont to do) to ourselves to be puffed up with pride: 
Gen. 2.7.  We ought truly to look upon our own goodness, that thereby we may stir up our minds to godliness: yet so that we forget not our necessity and deformity: whereupon groweth a hatred and loathing of ourselves, and true humility: and a new desire to seek God is kindled and inflamed: in whom every one of us may recover those good things, whereof we are found altogether void and empty.  
2 Truly it is a more plausible and pleasant opinion that allureth us rather to the confidence of our own power, & admiration of ourselves: because it more aunsweareth our nature, but the other is more safefer.  
3 Although there be no man but will grant that the second part of wisdom consisteth in the knowledge of ourselves, yet in the very manner of knowing, there is much disagré●ment, while some trusting to the judgement of the flesh encourage themselves t● the duties of virtues, bidding battle t● vices: othersome being spoiled of al● confidence, think there is nothing le●● to frame their lives well: there are tw● parts, therefore of knowing ourselves, that is, to what end we are made, an● how unable we are to perform the same.  
As touching that, he professeth that he will speak of both, as the order o● teaching shall require, it must not so be understood, as though he would begin a new tractation, which should consist in these two parts, but because as a little before he disputed of the first, Li. 1. Cap. 15. so now he will also speak of the other.  
4 As touching the second part, he setteth down two things to be confuted: 
Rom. 5.19.  first how it came to pass, how Adam wrapped himself in so great misery: which he showeth happened not by the unmoderatenesse of gluttony, but by infidelity: in which only is set that last end of his felicity.  
5 Moreover, 
Rom. ●.  how far this disease crept: which part is showed to the end of this Chapter. And first he proveth that those innocent creatures (which were made for Adam's use,) are subject thorough his default to the curse. Moreover also, and that especially, this curse spread abroad over all his issue, as is proved by three arguments. 
Psal. 51.7.  And this is the corruption that cometh by inheritance which the old fathers have called Original sin, 
job. 14.4.  meaning by the word Sin, the corruption of nature, which before was good and pure: where also the Pelagians and Celestians are confuted.  
6 It is proved by three arguments, that this corruption passed not only by imitation from Adam upon the whole issue, as the Pelagians dream, 
Rom. 5. 1●. 1. Cor. 15. 2●. Rom. 8.10. Ephe. 2.3.  but also by propagation: First by a comparison of Adam with Christ: Moreover that we are the children of wrath: Last of all, that it is flesh, 
joh. 3.6.  whatsoever is borne of flesh.  
7 That which some object, followeth hereof, that the souls are of derivation, because chief in them the infection resteth, belongeth nothing to this question, seeing the corruption hath not her cause in the substance of the flesh or of the soul, but because it was so ordained of God, that such gifts as he had given to the first man, he should both have them and lose them, as well for himself as for his. As for those that the Pelagians do cavil, that it is not likely that the children do take corruption from godly parents, hath no force seeing they descend not of their spiritual regeneration, but of their carnal generation.  
8 Original sin therefore may well be defined thus, that it may be called an inheritable descending perverseness and corruption of nature, 
Gal. 5.19. Rom. 5.12.  powered abroad into all parts of the soul, which first maketh us guilty of the wrath of GOD, and then also bringeth forth the works of the flesh in us: both which parts he largely declareth severally.  
9 How also this corruption is powered into all the parts of the s●ule, he now briefly showeth (referring a more sullen treaty thereof, 
Eph. 4.27. Rom. 12. ● Rom. 8.7.  till the next Chapter) lest we should very grossly with Lombard assign the seat only to be in the flesh.  
10 Last of all, he proveth that this doth more plainly appear, after he hath set these so in order, which he spoke of in the first Book. Chapter 18. sect 4. 
Eccle. 7. 3●.  That God is not the Author of sin, sith all mankind is corrupted with his natural and proper corruption.  
11 Yet this corruption is so natural as proceeded not from nature: but ra-rather a quality come from some other thing, which may appear is happened to man, then a substantial property that hath been put into him from the beginning. 
Eph. 2. ●  And by this means is rooted up the false lie of the manichees, of substantial malice in man's nature.   

Cap. 2. That man is now spoiled of the freedom of will, and made subject to miserable bondage.  
AFter he hath showed in a former Chapter, that man is brought to miserable servitude, now he thinketh it meet to search and discuss whether we are spoiled of all liberty: and if a parcel be of force, how far the power thereof doth proceed. But to this Chapter he assigneth four Chapters next coming. As touching this Chapter it may be divided into three parts: For first he layeth as it were a foundadation of this translation. sect. I. He moreover showeth the opinion of others, from the second to the ninth. Last of all, he showeth what is to be determined of this controversy, from the tenth to the seven and twentieth.  
1 In the beginning he admonisheth us to beware of two rocks: first that we attribute nothing to ourselves, least Gods honour be thereby taken from him, and that we fall with rash confidence. Moreover also on the other side, that least when we deprive ourselves of all government, and that truly we take thereby occasion of sloth, although nothing did belong unto us, it is spoken of the study of justice.  
2 As touching their other opinion, first he bringeth the Philosophers, than the Ecclesiastical writers to be examined. The Philosopher's place will as a mean between reason and fear, that is to say, having authority over her own power and liberty, whether it please to obey reason, or yield itself to sense to be subdued: and how soever it be corrupted and perverted, when it hath given itself subject into the bondage of sense, that if it sustain to obey reason, it is carried to the study of virtues, and holdeth the right way.  
3 Yet being convicted by experience itself, they confess that without great difficulty they cannot establish a kingdom for reason, and that sometimes they are haled hither and thither into divers parts by sense: yet so that in their opinion they have always free election, neither believe they that their will can be letted, but if it will, it may follow reason in all points for their guide.  
4 As touching the Ecclesiastical writers, albeit there have been none, that did not acknowledge both that the soundness of reason in man, hath been sore wounded by sin (wherein they differ from the Philosophers) and his will entangled with perverse desires: yet many of them have too much assented to the Philosophers (whereof two causes may be assigned) and truly all the ancient (only Augustine excepted) have either varied herein or else wavered, so that almost no certainty may be gathered of their writings. More newer writers one after an other continually fell by little & little from worse to worse, but first the Grecians. And first as touching the signification of the word, he showeth what some as well of the fathers as of the new writers have thought of free will. The sum whereof is, that the name of free will is rather to be referred to reason, whose part is to discern between good and evil things, and the adjective free, pertaineth properly to will, which may be turned to either of both.  
5 Moreover, what things they put under the free will of man: & (which is very near this) how many ways free will is after them taken.  
6 Thirdly, whether a man be, after their judgement wholly deprived of power to do well, or whether he have as yet some, but little and weak while he seeketh this of more sounder schoolmen, he findeth them much halting: 
Dist. 25. li. ●  but Lombard plainly confessing that we have not therefore free will, because we are alike able either to do or think good or evil, but only that we are free from compulsion.  
7 hereupon he concludeth, that so small a matter ought not to be garninished with so proud a title, especially seeing it driveth of the own accord into error. Neither is that strong which they say, that such danger is taken away, if the people be diligently admonished of the true signification.  
8 For that the fathers have done, and first of all Augustine: yet this interpretation of the elders omitted, all the posterity almost have stuck in the signification of the word, 
job. 15.5.  & so hath been brought into deadly confidence. Our Saviour Christ saith. Without me you can do nothing. And Saint Paul saith, 
2. Cor. 3.8.  Where the Spirit of the Lord is, there is liberty. And Augustine saith, 
Aug. ad Bonesa. Li. 3. Cap. 8. & Cap. 7.  That cannot be made free, which the grace of God hath not made free. And again he sayeth, That the justice of God is not fulfilled, when the law commandeth, and man doth of his own strength, but when the holy Ghost helpeth, and man's will not free, but made free by GOD, obeyeth.  
9 The Fathers have spoken of this matter so doubtfully and diversly, that no certainty may be had in their writings, yet this may truly be affirmed, that they in this doubtfulness of speech, nothing or very little esteeming man's strength, have given praise of all good things to the holy Ghost.  

I●●. 17.5. Psal. 147.10.  10 He hath hitherto spoken of other men's judgements, but now coming more near to the simple expounding of the truth in considering man's nature, he would first have it set as it were, 
Esay. 40. jacob. 4.6. Esay. 44.4.  in steed of a foundation, that as every man is most discouraged, and thrown down with conscience of his own misery, neediness, nakedness, and shame, so hath he best profited in the knowledge of the same: but this he confirmeth first by the scripture.  
11 Moreover by the Fathers; while they make humility the fountain of our Philosophy: and that it is not when a man knowing some small virtue in himself, doth abstain from pride and haughtiness of mind: but when he truly feeleth himself to he such a one, as hath no refuge but in humility.  
12 And so prosecuting the matter itself, to show both what is to be given too the understanding in man after the fall, and also to man's will: first, he affirmeth generally of both (and that according to Augustine, and the schoolmen) that the natural gifts are corrupted; but the supernatural utterly lost: moreover he taketh upon him to expound both severally, first, examining the strength of understanding, from the twelfth to the 25. then also of will. 26. 27. Furthermore those things which he hath to speak of understanding, he so handleth, that in the first he placeth certain general things: for he is not so condemned of perpetual blindness, 
〈◊〉. 1.5.  that there is no understanding left in any kind of thing, yet whatsoever he hath it is troubled with a double vanity.  
13 Moreover, after he hath made a distinction of things earthly, and heavenvly he showeth first how much it availeth in earthly things, from the 13 to the 17. then in heavenly things, from the 18. to the 25. And first as concerning those middle things or earthly things, there remaineth as yet great power of intelligence, as appeareth, first by those, that all men do so embrace policy, and governance of household, that they do not only understand that all companies of men ought to be kept in order by laws, but also conceiveth in his mind the principles of those things.  
14 Moreover that in arts, aswell liberal as handicrafts, we are only apt although this also is not to be let slipped, that this light of reason whereof we speak, is so universal good, that therein every man nevertheless ought for himself to acknowledge the peculiar grace of God.  
15 This middle way therefore must be held that by such things, we are admonished that man's mind howsoever it be perverted and fallen from his integrity is yet still clothed & garnished with the excellent gifts of God.  
16 Yet in the mean time let us not forget that these are the most excellent good gifts of the spirit of God, 
Exod. 31.2 & 35.30.  which for the common benefit of mankind he dealeth abroad to whom it pleaseth him, sometime also to the wicked, which notwithstanding obtain no praise thereby, because they leave off to be pure in a polluted man, and in one that wanteth the foundation of the truth: and for that cause are made before God, brittle, and unprofitable.  
17 He comprehendeth both: that is to say, that there is nothing left in our nature, 
jud. 6.34. 1. Sam. 10.6. & 16.13.  and whatsoever it be, it ought wholly to be ascribed to God's kindness, because if it had not spared us, our rebellion had drawn with it the destruction of our whole nature.  
18 Moreover, as touching heavenly things or the kingdom of God, first he showeth what he meaneth by the kingdom of God: and that he divideth into two parts, the knowledge of God, the certainty of his benevolence: and the order of a well framed life. In the two first, he first showeth how there can be no truth nor soundness.  
19 Moreover, he confirmeth by the authority of the Scripture, from the 19 to the 21. to wit, in this order. Man's soul is lightened with the brightness of God's light, 
john. 1.4.  so that it is never altogether without some small flame, 
john. 13. Matth. 16.17.  or at least some small spark of it, but yet with such a light, he comprehendeth not God. Because man's quickness of wit, as towards the knowledge of God, is but mere darkness, for flesh is not capable of the high wisdom of God, to conceive GOD, and that which is godly, unless it be lightened with the spirit of GOD, as Christ testified, that this was a special revelation of the father that Peter did know him.  
20 Moreover, that many places of the scripture deny those things to our nature, whereof we speak. Psal. 34.10.1. Cor. 12.3. joh. 3.27. Deu. 29.2. jer. 24.7. joh. 6.44. Esdr. 44.13. 1. Cor. 2.14. 1. Cor. 1.20.  
21 And are wont to give it to God only, Eph. 1.15. Psalm. 119.18. jac. 1.17 Ios. 14.26.  
22 Now examining the will (wherein chief free-will is occupied, 
Rom. 2.14. 2. Cor. 3.5. Psalm. 94.11. Goe 6.3. &. 8. 2●. Psalm. 119.3.4. Phil. 1.4. Col. 1.9.  in the beginning he showeth, that that natural desire of God wherewith all things are ended, doth nothing to prove free-will: for it rather proceedeth from the inclination of the essence, then from the deliberation of the mind: but this whereof we speak, doth require that every man should discern with right judgement that which is good: and being known, choose it; and being chosen, follow it. And the more clearer to escape this, there is to be noted in the other 〈◊〉 double sophistical argument, in Appetite and Good.  

Rom. 7.15. Gal. 5.17. Rom. 7.22. 2. Cor. 3.5. Gen. 8.21. john. 8.34. Psalm. 51.2.  27 Moreover that also is not sounds that the schoolmen say, attributing to the first grace of God, that we will effectually, by this they say secretly that there is in the soul power of itself to aspire to God, but it is more weaker than may grow to a perfect perfection or raise up any endeavour, but rather it is to be granted, seeing man is wholly subject to the government of sin, that that will truly which is his chief seat, must ready be bound with most strait bonds: and nothing is ours but sin.   

Cap. 3. That out of the corrupt nature of man proceedeth no thing but damnable.  
ALl this Chapter seemeth to appertain to both: yet so, that it cometh nearer to will then understanding.  
1 Whole man doth easily appear, by the titles wherewith the Scripture doth set them out, to be corrupted on both sides. First, for that he is called flesh, 
john. 3.6. Rom. 8.6. Ephe. 4.13.14.17. Esay. 40.2. Psalm. 42. 1● jere. 17.9. Ro. 3.10.15. etc.  this word doth not only appertain to the sensual part but to the higher part of the soul, that is the mind.  
2 The heart itself also is entangled in this corruption, so that there can be found in none at all, either integrity or understanding, or the fear of God.  
3 That which may be objected, that in all ages there have been some which by guiding of nature, have been bend to virtue in all their life: and which not only have excelled with ●oble acts, but also in the whole course of their life have behaved themselves most honestly: he answereth that this cometh 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 mouths as much as he seeth meet, & expedient for the conservation of the university of things.  
4 If any man urge, that this yet remaineth, either Camillus was no better than Catelin, or else in Camillus we shall have an example that nature, if it be framed by good diligence. is not altogether without goodness: 
Kings, some are created notable by some singular mark, because God providing for man kind, furnisheth them with a principal nature, wherein he appointeth to bear government as appeareth in Saul.  it may be answered, first that these were not fit arguments of purity, seeing the mind remaineth perverse and crooked, which will follow any thing else rather then upright straightness: Moreover these are not common gifts of nature, but special graces of God, which he diversly and by certain measure dealeth among men, that are otherwise ungodly. Which gifts as in politic courts, they have their commendation: so before the heavenly judgement seat, they shallbe of no value to deserve righteousness. Esay saith, That upon Christ resteth the spirit of the fear of God. 
Esay. 11.3.  Whereby we are taught, that so many as are strange from Christ, are without the fear of God, which is the beginning of wisdom.  

jere. 3●. 18.  5 Will was so held bound with the bondage of sin, since the fall, that it could not once move itself to goodness, much less apply itself: but he both inclineth and hasteth to evil with most ready affection. Will remaineth in man: but the soundness of will doth not: because he hath willingly cast himself into that necessity. Neither ought this to seem absurd to any man, where we say that will put from liberty is by necessity drawn or led into evil, except there be any which with Lombard know not to distinguish between necessity and compulsion: for many of the fathers have been affirmers of this necessity.  
6 The better that this doctrine may appear, he assignet●●he other part of this Chapter to this one thing, to show what it is, or wherein consisteth the remedy of God's grace, whereby the corruptness 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 hereby it doth better appear, what our neediness is, if on the contrary part we see what it is that God bestoweth upon us when he helpeth us. But there is no doubt, but the God in the beginning will both begin and also perform every good work in us, that no piece, be it never so little, can be given to man.  
7 There are some, that grant that will being of her own nature turned away from good, is converted by the only power of the Lord, 
john. 6.45.  that yet they attribute not all things to God only, but to man himself, after he hath a prepared will: moreover it hath also her own part in doing: where also he speaketh of grace going before & following after.  
8 Against these men, because he is in hand with the chief point whereon the matter hangeth, 
jere. 32.19. Esd. 11.19.  first he promiseth that he will bring forth the scriptures, & then Augusti●● And first by two reasons confirmed by the scriptures.  
9 Moreover he showeth by certain other testimonies of scripture, that the Lord did not so make man, 
1. Reg. 8.58. Psal. 119.36. john. 15.1. Matth. 15.13. Phil. 2.13. 1. Cor. 12.6. Psalm. 86.11.  that afterward he should do any good of himself: but that it may be thought his only, because his will conceiveth a love of that which is right, that it is inclined to the desire thereof, & that it is stirred up and moved to endeavour of following it. And then that our choice, desire, & endeavour faint not, but do proceed even to the effect: Last of all that man goeth forward constantly in them, and continueth to the end.  
10 He moveth also the will, 
Esa. 11.19. john. 19.45.  not in such sort as hath in many ages been taught & believed, that 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 walk in deed.  
11 Perseverance also and going forward is not of ourselves, but of God: therefore their double error is to be refuted, which think it is distributed according to the deserts of men, as every man hath showed himself not unthankful to the first grace: 
Matth. 25. 2● Luke. 10.17. Phi. 2.13.  now grace also doth not alone work in us, but is also a worker together with us: there is handled of both severally.  
12 And objection is wiped away which they wrist out of Paul for the seconderrour of grace working together. 
1. Cor. 15.10  Where S. Paul doth not write that the grace of the Lord laboured with him to the intent to make himself partner of the labour, but rather by the correction he giveth away all the praise of the labour to grace only. Augustine saith, that the will of man goeth before many gifts of God, but not before all, but of them which it goeth before itself is one. Then followeth his reason, 
Psalm. 59.11. Psalm. 33.6.  because it is written, His mercy hath prevented me, and his mercy shall follow me. It preventeth man not willing, to make him will, and followeth him willing, that he will not in vain. 
Bernard in Cant. Ser. 2.3.  With whom Bernard agreeth, bringing in the Church to speak thus, draw me in a manner unwilling, that thou mayest make me willing; draw me being slothful, that thou mayest make me run.  
13 It is showed by many places that this was the opinion of Augustine: that grace is not offered of the Lord, which is either received or refused by every man's free choice, 
●. Cor. 12.9.  but the same is also such as formeth choice and will in the heart.  
14 Neither is that any contrariety which in an other place he saith, that will is not taken away by grace, but of evil is changed into good, and when it is good, it is helped. How this must be understood, he teacheth out of Augustine.   

Cap. 4. How God worketh in the hearts of men.  
IN this Chapter, he showeth how much is to be attributed to every one in every work. But first how much is to be attributed in evil actions both to the devil & to man, and to God himself, from the first to the fifth. Moreover, how much is to be attributed to God in middle things, and how much is to be left to man, from the 6. to the 8.  
In every work must be attributed to every one that which is theirs, 
2. Cor. 4.4. Ephe. 2.2.  both to Satan and to man. For the Devil doth so work in the children of the disobedient: that their will being bewitched with the deceipts of Satan, it doth not resist: and so without man the cause of sin is not to be sought for.  
2 But far otherwise is the doings of God in such things, 
job. 1.  as may appear in jobes' calamity For the same doth manifestly show, how GOD in such doings may have his work, neither yet may Satan be excused by the company of God, neither may god be reported to be the author of evil, and that two ways, first by the end, moreover also by the manner of doing. Here also he entreateth not of God's universal, but only of his special moving.  
3 The old writers sometime have alleged these not to the work of God, but to his foreknowledge and sufferance: and to what end have they done it, when as notwithstanding the scripture doth plainly show, that there is therein somewhat else of God besides his foreknowledge, that is, he hardeneth the reprobate, blindeth, and moveth, and that two ways: first, by forsaking them or taking from them his holy Ghost: Moreover also, by directing them as it seméeth him good, 
Deu. 2.30.  by Satan the minister of his wrath.  
4 And he showeth both by many places of scripture, that he taketh away the lip from the speakers of truth, 
job. 12.10.  and taketh away the reason from the elders, he taketh the heart away from them that are set over the people, 
Esay. 63.17.  he maketh them to wander where no way is. Again, Lord, why hast thou made us mad, and hardened our hearts, that we should not fear thee? 
Exo. 3.19.  Because they judge rather of what sort GOD maketh men, by forsaking them, than how he formeth his works in them. The Lord did not only harden pharao's heart, in not sustaining it, 
Deut. 2.30.  but he committed his heart to Satan to be confirmed with obstinacy, whereupon it is said, I will hold his heart. The people went out of Egypt. the inhabitants of the country came forth and met them like enemies, but they were stirred up as Moses reporteth, by the Lord that hardened their hearts. Sometime the Lord threateneth that he will call the wicked out with his whistle, 
Psalm. 105. 2● Esay. 5.26. Eze. 12.13. jere. 50.23. Es. 10.15.  sometime that they should be like a net for him to entangle them, sometime like a mallet, to strike the Israelites, but specially he declareth that he is not idle in them when he called Zennacherib an are, directed and driven by his hand to cut. Augustine saith, 
Aug. de pr●dest. ●●●cto.  that inasmuch as they sin it is their own: in as much as sinning they do this or that, it is of the power of God that divideth the darkness as pleaseth him:  

1. Sam. 16.18.29. ●. Thes. 2.9.10.  5 Yet so that the ministery of Satan should come between, to prick forward the reprobate, and God should remain free from all wickedness.  
6 As touching external and middle things, 
Exo. 11.3. Goe 43.14. Psalm. 106.46. 1. Sam. 11.6. josua. 2.9. levit. 26.3.6. Deut. 28.63.  which of themselves are neither just nor faulty, God so worketh in the hearts of men, that so oft as he will make way to his providence, he turneth and inclineth our wills as pleaseth him, neither is the choice of our will so free, but the will of GOD may rule his liberty as is showed by many examples.  

Pro. 20.12. Prou. 21.1.  7 Neither is that a let which some object, that all things universally ought not to be reduced to some singular examples.  
8 Here must we take heed that we esteem not the power of man's choice by the issue or strange success as some unskilful unorderly do, but it it is to be considered within man, by the free election of judgement, and affection of will.   

Cap. 5. A confutation of the objections that are wont to be brought for defence of free will.  
THere are two kinds of objections which they do allege: the first whereof containeth certain absurdities, the other many places of Scripture which seem to repugn in form: he entreateth of the first, from the first to the fift: but of the other, from the sixth to the ninetéenth.  
1 As concerning the absurdities, the first is, if sin be of necessity, than it ceaseth to be sin: if it be voluntary, then may it be avoided: both which he denieth. First, that to sin is not of creation, but of the corruption of nature, that men being made bondslaves of sin can will nothing but evil, that also is voluntary which is not subject to free election.  
2 The second is, that if both virtues and vices proceed not of free choice of will, it is not reasonable that either punishment should be laid upon man, or reward given him. To this argument he answereth, that as touching reward, he proveth that it is not absurd, but as touching punishment, he showeth how little force their argument hath. 
Rom. 8.26.30. 2. Cor. 4.7. 1. Cor. 4.7.  Augustine saith, that God crowneth not our deservings, but his own gifts, and that they are called rewards not as due to our deservings, but such as are rendered to the graces already bestowed upon us.  
3 The third is: If this be not the power of our will to choose good or evil, them those that are partakers of the same nature must either all be evil or good: 
Rom. 4.23.24.  he denieth the argument.  
4 The last is, that exhortations are taken in hand in vain, that the use of admonitions are superfluous, if it be not in the power of the sinner to obey. He denieth the argument, 
job. 15.5. 1. Cor 3.3. Rom. 9.16. 2. Cor. 3.7.  & showeth why he denieth it, first by Augustine's example, Christ and Paul.  
5 Moreover, that although it be not 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 have their end in both. Though Christ pronounce, 
job. 6.44.  that no man cometh to him, but whom the father draweth, & that the elect do come when they have 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, whom it necessarily behoved to be inwardly taught by the holy Ghost. Those testimonies which they bring out of the Scriptures, although they be many, yet a great part of them may be divided into a few places, whereunto he speedily answereth, from the 6. to the 15. then he descendeth also to certain 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 us perfection, whereby they think they may conclude, that either God doth mock us, when he requireth godliness, and forbiddeth iniquity. Here first he showeth, that whatsoever happen under this kind, may be divided into three parts: The first whereof containeth such testimonies, as requireth our first conversion to God: the second, which simply speak of keeping the law: the third, which command us to continue in the grace of God which we have received. 
Gal. 3.10. Rom. 3.20. Rom. 7.7. ●. Ti. 1.5. ●. Th. 3.12.  Moreover, he confuteth that argument of the law generally of vanity, for there are other limits of pronouncing the law, as appeareth out of Paul. Augustine sayeth, 
In Euch. ad Lau. de gra. & li. Ar. Cap. 18. Hom. 29. in joh. ●pist. 24.  that the Lord commandeth those things which we can not do, that we may know what to ask of him. Great is the profit of the commandements, if so much be given to free will that the grace of God be the more honoured. Faith obtaineth that which the law commandeth, yea the law therefore commandeth that Faith may obtain that which was commanded by the law: yea, God requireth Faith itself of us, and findeth not what to require, unless he give what to find. Again, let God give what he commandeth, and command what he will.  

joh. 2.12. I●●. 31. 1●.  8 Then also he showeth by many testimonies of Scripture how it may be answered to all those places, 
Deu. 10. 1●. Eze. 36.26.  which come under those three sorts. Augustine saith, that we do not by free will of nature: but he himself doth it by nature. Of the third sort was that exhortation of Paul 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 constancy Paul witnesseth, doth come from the Lord.  
9 Neither must the Adversaries be suffered to cavil, that those testimonies are so to be understood, that there may be no impediment, that we may not join our strengths, and God help our weak endeavours: as though the effect of our conversation must be parted in half between God and us. 
Zach. 1.3. jer. 13.3.  How weak also this is, it is showed before in the 2. Chapter, sect. 27.  
10 The second sort of their arguments is, 
Am. 5.14. Esa. 5.16. jer. 4.1. Deu. 28. ●. Leu. 26.1.  which do allege certain promises wherewith God doth covenant with our will, whereby they conclude unconveniently, and in mockery, that those benefits which the Lord doth offer in his promises are assigned to our own will, unless it were in us to 'stablish them, or make them void. But contrariwise it is showed when promises are offered both to the faithful and to the wicked, they have their use with both sorts: as in those particular benefits, If you will; If you will hear: neither yet doth the Lord give us free power to will or hear, neither yet doth he mock us for our weakness: for to the promises he adjoineth this condition to the wicked that are bound with the fetters of sin, that they shall then only enjoy his benefits if they depart from their wickedness: or for this purpose only, that they may understand that they are worthily excluded from those things that are due to the true worshippers of God. And he stirreth up the faithful to call upon his grace.  
11 The third sort of their arguments is, whereby God reproacheth the unthankful people, 
Num. 14.43. jer. 32.13.  that they only were the cause that they received not of his tender love all kinds of good things: whereupon they conclude that these evils are vainly laid to our charge which are not in our power to avoid. Here therefore it is proved that it is not only a foolish and weak defence, in pretence of necessity, but also when sinners by their own fault, not by others are deprived both of God's benefits, & also chastised with punishments (as they that find within themselves the spring head of evils, how so ever they gape to find them in foreign causes) That is enough truly to lose this knot, 
Dan. 9 jer. 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. joh. 5 18. joh. 17.15. 1. Pet. 1.22. 1. joh. 3.9. 1. joh. 5.4.  yet the use of such reproaches is two manner of ways: Where also he willeth us to take heed that we seek not the fault without ourselves, or else attribute to ourselves the office to do well, because many times the Scriptures to stir us up, do transfer unto us by permission, that which yet in very deed and properly they teach, to belong to God only.  
12 The place of Deuteronomy is not against this solution. 
Den. 30. 1●.  For after the publishing of the Law, he protesteth unto the people in this manner. The commandment that I command thee this day, is not hid from thee, neither far of: it is not in heaven but hard by thee, it is in thy mouth and in the heart, thou shouldest do it. Which Paul here affirmeth, 
Rom. 10.8.  that Moses spoke of doctrine of the Gospel: for if Moses had only spoken of the commandments, he should have puffed up the people with a most vain confidence to have thrown down themselves headlong in taking upon them the keeping of the law by their own strength, as a thing not hard for them. Wherefore there is nothing more certain than that Moses in these words did mean, the covenant of mercy, which he publishing together with the strait requiring of the law, for in a few verses before, he had taught that our hearts must be circumcised by the hand of God, 
Deu. 30.8.  that we may love him.  
13 The fourth place of their arguments is, where is showed, that God sometimes withdrawing the succour of his grace, trieth men, and waiteth to see to what end they would apply their endeavours: 
O●r. 5. 1●  that also maketh nothing for them. The Lords going far away, signifieth the taking away of prophesy: His looking what men will do, signifieth that he keeping silence, and as it were hiding himself, doth for a time exercise them with divers afflictions: both those things he doth to humble us the more. For we should sooner be dulled then amended with the scourges of adversity, unless he did frame us to the tractableness by his spirit.  
14 The fift and last of their arguments is, which they bring of a continual manner of speaking (which is used both in the Scriptures and in the talk of men) that good works are called ours; and they no less say that we do the thing that is holy and pleasing to God, then that we commit sins. Neither kind of speech doth make any thing for them. For it were against reason that it should be said, that we do those things, to the doing whereof, being unable of our own motion, we are moved by God like stones: 
〈◊〉. 6.11.  the bread is called ours which we pray to have given us of God: what will they get by this title of possession, but that by the bountifulness and free gift of God, the same thing becometh ours, which otherwise is not due to us? Augustine sayeth, Thou wilt say unto me, then are we wrought and work not: yea thou both workest & art wrought, and thou workest well, when thou art wrought of that which is good: the Spirit of God that worketh thee, helpeth them that work, and giveth himself the name of a helper, for that thou also workest somewhat, so man's working is not taken away by the moving of the holy Ghost, because will is of nature, but to will well is of grace.  
15 The grace of GOD worketh all things in us, yet so that two ways they may be called ours, whatsoever good we work, although our will bring nothing of itself, that may be severed from his grace: first it may be said to be ours, what soever by his goodness he worketh in us, so that we understand it to be not of ourselves. Secondly, because the mind is ours, the will is ours, the endeavour is ours, which are by him directed to good.  
16 Now he cometh to certain singular places, which aptly and properly are referred to none of these places: which he sayeth can not much trouble men's wits, that have well conceived the promises above said. And first how it may be answered them in that place which they city out of Genesis: 
Gen. 4.7.  Thine appetite shall be under thee, and thou shalt bear rule over it, although it may have a double meaning, yet it maketh nothing for them, in what sense so ever it be taken.  
17 Moreover, 
Rom. 9.16.  and that which they gather out of the place of Paul, that it is not of him that willeth nor runneth, how weak it is he showeth, how so ever they have Origen and Jerome on their side. first by enterpreting, then by bringing Augustine's authority again. 
1. Cor. 3. ●.  Thirdly, he taketh that out of their hands, where we are called workers with God. First by Paul's words they gather that there is will in man, but Paul's meaning is more simply. It is not will, it is not running that get us the way to salvation, herein is only the mercy of God, Augustine sayeth, 
Tit. 3.4.5.  that there is no good will of man, unless it be prepared of the Lord, 
Aug. Epi. 107. ad Vita.  not but that we ought both to will and to run, but because God worketh both in us. The other place of Paul is restrained to the ministers: and that they are called workers with him, not that they bring any thing of themselves: but because GOD useth their service after he hath made them meet and furnished with necessary gifts.  
18 Fourthly, he answereth to a common place of Ecclesiasticus, 
Ecc. 15.14.  Behold I have put before thee fire and water, etc. But it may be answered by Solomon in Ecclesiastes, 
Eccl. 7.30.  who affirmeth that man in the beginning was created upright, and he forged to himself many inventions.  
19 Lastly, he aunsweareth to an objection which they draw out of an allegorical sense of a Parable of the wayfaring man wounded and half dead: 
Lu. 10. 3●  First by reasoning by the rule of Allegories. Moreover, by expounding that place by other places. Last of all, by showing by Augustine's authority how in an other sense he may be said to be half alive, where also he joineth a conclusion of the whole tractation. Allegories ought to go no farther than they have the rule of Scripture going before them.  
When Paul speaketh of our redemption, he doth not say that we are healed when we were half dead and half alive, 
Eph. 2.1.  but that we were raised up again when we were dead: he calleth not upon them that are half alive to receive the light of Christ, but that sleep and are buried. 
joh. 5.25.  In like manner speaketh the Lord himself, when he sayeth, The hour is come, when then the dead shall rise again at his voice. Augustine sayeth, that the freely given goods whereupon salvation hangeth after man's fall, are taken away from him, and that his natural gifts are corrupted and defiled.   

Cap. 6. That man being lost, must seek for redemption in Christ.  
ALL that knowledge of God the creator, whereof we have entreated, is unprofitable, as our condition and estate is after the fall, unless there followed Faith also, 
1. Cor. 1.22.  setting God forth unto us a Father in Christ. And this doctrine from the beginning of the world hath taken place in all ages among the children of God, 
joh. 17.3. joh. 4.21. Eph. 2.12. job. 16.4.  and they are filthily deceived which set open the hope of salvation to all profane and unbelieving men which never learned Christ, but are illuminated only with some general knowledge of God.  

Gal. 3.16. 1. Sa. 2.10.  2 Of those three members of the section going before, the second only followeth to the end of the Chapter, 
Psal. 2.12. job. 5.23. 1. Kin. 11. 1. Kin. 15.4. Psal. 78.60.67. Psal. 20.11. Psal. 80.18. Lament. 4.20.  for to convince, that God never showed himself merciful to the old people, nor never did put them into any hope of grace, but so far forth as Christ should be their Mediator. This he proveth was grossly portrayed out, first in the use of Sacraments, moreover in the chief of one people, or in the separation of the seed of Abraham. Last of all, in the person of David and his posterity.  
3 From no other place but from this same fountain, 
Aba. 3.13. Es. 7.14. Es. 55.3. jer. 23.6. Eze. 34.23. Osc. 7.12. Am. 9.11. Za. 9.9. Mat. 21.9. joh. 14.1. Coll. 1.15. Rom. 10.4. 1. job. 2.31.  is comfort promised in affliction, and the banner of affiance and hope is advanced in him alone.  
4 And so it was Gods will to have the jews instructed with this discipline, that to seek for their deliverance they should bend their eyes directly to Christ, and the same was confirmed again by Christ's own approbation or ratification, therefore that common saying, that God is the object of Faith, hath made of sin correction.   

Cap. 7. That the law was given not to hold still the old people in it, but to nourish the hope of salvation in Christ, until his coming.  
FIrst he generally showeth that the law, that is, the whole form of religion delivered from God to the old people, by the hand of Moses, doth many ways direct us to Christ, as by sacrifices, 
Heb. 8.5. Act. 7.44. Exo. 28.11. Exo. 10.6. 1. Pet. 2.9. Gal. 3.14. isaiah. 5.3. Dan. 9 Psal. 1.10.14. Rom. 10.4. 2. Cor. 3.6. Gal. 3.19.  washings, and a great heap of ceremonies, the use whereof must needs be condemned of vanity, if they should be considered without Christ.  
2 By the Priesthood also in the Tribe of Levy, and by the Kingly digninitie which was advanced in the house of David, and by the Moral law.  
3 Moreover seeing the Moral law doth make the same plain, he orderly stayeth in the same. The same undoubtedly doth drive us far from life, and adjudge to eternal death after that perfect righteousness before GOD is showed, 
Deu. 30.19.  because we cannot attain thereunto that it may encourage, us to seek remedy in Christ.  
4 Yet the promises, of the Moral law although they be conditional, yet were they given for good cause.  
5 Neither ought it to seem absurd to any man, that he proveth, that the keeping of the law is impossible, how soever Jerome, but chief the Pelagians have otherwise thought. Not one of the holy men that have been clothed with the body of death, hath ever attained to the full perfection of love, to love GOD with all his heart, with all his mind, with all his soul, 
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 been none that hath not been troubled with concupiscence. Augustine saith, that in this flesh we never yield to God the dear love that we own him. Love, saith he, so followeth knowledge, that no man can perfectly love God, but he that hath first fully known his goodness: we while we wander in this world, see by a glass and in a dark speech: It followeth then that our love is unperfect, let this therefore remain, 
Rom. 8. 9●  that in this flesh it is impossible to fulfil the law.  
6 But that the whole matter may be made more plain, that is, how the law doth bring us to Christ, let us diligently behold the office & use of the Moral law, which he thinketh must be divided into three principal places: the first, whereof is, that while it showeth to every man the righteousness of GOD, that is the righteousness which only is accepted to GOD, it doth admonish, certify, prove guilty, yea & condemn every man of his own unrighteousness. Paul saith, That he knew not lust, 
Rom. 7.7.  except the Law had said, Thou shalt not lust, because except it be by the law disclosed out of her lurking hooles, it destroyeth miserable man so secretly, that he feeleth not the deadly dart thereof.  

2. Cor. 3.11.  7 The law therefore, seeing it is as a certain glass, wherein we behold first our weakness, and by that our wickedness, and last of all, by them both, 
Rom. 3.22. & 5.20.  our accursedness, doth arm the wrath of GOD to the destruction of the sinner: 
Rom. 4.15.  Yet it doth not thereby follow that the law either should be reproached, or lose any thing of the excellency thereof.  
8 Yet the iniquity and condemnation of us all, is not therefore sealed by the testimony of the law, to cast us down in desperation, and with discouraged minds to tumble down headlong (although the same be wrought in the reprobate) but that leaving the fond opinion of our own strength, 
Rom. 3.19. Rom. 11.33.  being naked and Empty, we may flee to the mercy of God. And how that may be done, that is to say, that we rest upon it, hide ourselves in it, take hold of it alone in steed of righteousness & merits which is laid open in Christ for all men. For God in the commandements of the law, appeareth but a rewarder of perfect righteousness, whereof we all are destitute, & on the other side, a rigorous judge of evil doings. But in Christ his face shineth full of grace and lenity even toward the wretched and unworthy sinners.  
9 This profit which it hath towards the faithful. Augustine both manifestly and often hath noted, but the other which it hath towards the reprobate, he doth not, albeit the same is to be marked.  
10 The second office and use of the law is, that they which are touched which no care of that which is just and right, unless they be compelled when they hear the terrible penal ordinances, may be restrained, at least with the fear of punishment. And although hereby they become never the better before God, 
●. Tim. 1.9.  yet is it very necessary for the public state of men, not only for the reprobate, but also for the elect, before they are regenerate.  
11 First, for every man to show his own misery; moreover, to keep every one in his duty: at leastwise that they lose not the rains to the lasciviousness of their flesh, that they fall altogether from the study of righteousness. 
●al. 2●.   
12 The third office of the Law (which is the most principal and proper) concerneth only the faithful. And 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: Moreover to stir them up by exhortation to obedience.  
13 Therefore that profane opinion ought to departed far out of our mind, that is, that it is not agreeable for Christians to clean to the doctrine of the law, which containeth the ministration of the death: for Moses taught excellently well, 
Deut. 31.6. Psalm. 119.97.  that that same law which with sinners can engender nothing but death, aught in the holy to have a better and more excellent use.  
And taking this occasion he disputeth of the abrogation of the Law, first of the abrogation of the Moral law 14. 15, then of the Ceremonial. 16. 17. where also by that way he giveth to note that he speaketh nothing of the abrogating of the civil or judicial laws.  
14 In what sense the Moral law is said to have strength as yet, that is to say, inasmuch as it hath the power towards the faithful to exhort, whereas it were by withstanding it shaketh off 
Mat. 5. 1●.18.  our sluggishness, and pincheth our imperfection: then he showeth in what sense it may be taken away: that is, in as much as we are delivered from the curse, wherewith it struck our conscices.  
15 A confirmation of the former opinion that is, 
Gal. 3.10. Deu. 27.20. Gal. 3.12.  that Paul taught that the law was abrogated for no other cause, it is very plain, in that he placeth curse for the cause, which all men know, doth not pertain to instruction, but only to the force of binding the conscience.  
16 The ceremonies as touching their use, but not their effect are abrogated, and this maketh them more honourable: 
Coll. 2.17. Heb. 10.1. Luke. 16.26. john. 1.15.  For as they should have given but a vain show to the old people, unless the power of the death and resurrection of Christ had been showed therein: so if they had not ceased, we could not at this day discern to what purpose they were ordained, we see now how in the abolishing of them, the truth shineth better than if they did still a far of and as it were in a vail spread before show a figure of Christ, that hath already plainly appeared.  
17 But the reason which Paul assigneth, 
Col. 2.13.14. Ephe. 2.14.  doth not belong to the Moral law, but only to ceremonial observations, they also are not therefore abrogated, 
Heb. 7.16, 19  because they were as it were a certain partition, wherewith the jews differed from the Gentiles, or a let whereby the Gentiles in time past were driven from the society of the Israelites, but much more because they were nothing but certain solemn instruments: which witness our guiltiness & uncleanness: both which sith Christ by his death, hath taken away, he is worthily said to have taken away the hand writing that was against us, and fastened it to the cross.   

Cap. 8. An exposition of the Moral law.  
TAking in hand to expound the Moral law, first, he sendeth before certain general things from the 1. to the 5. secondly, he setteth down three observations from the sixth to the twelfth, thirdly he expoundeth the law from the 13. to the 50. last of all he showeth to what end the universal law belongeth, that is, not only to teach rudiments, but also perfection, from the 51. to the 59  
The law was written to teach us more fully and perfectly, that profitable and wholesome knowledge both of GOD and of ourselves, wherein the natural law did instruct us weakly and darkly.  
2 The Law therefore doth deliver us a knowledge both of GOD and of ourselves, that of the first we may learn that God of right holdeth the place of a Father and Lord toward us: He delighteth in righteousness and uprightness, but he abhorreth wickedness, both which being laid, that must necessarily follow, that with unweeried labour, we flee disquietness, and obey righteousness, howsoever we as wasted debtors, be not able to pay.  
3 By the other we behold our filthiness and weakness, that being deceived and ashamed in ourselves we may seek some other help.  
4 From hence it cometh and from no other place, that God, not contented to have set before us naked precepts, hath also joined promises and threatenings, and both not only contain earthly and momentary things: but also heavenly and eternal. 
Eze. 184.10. levit. 26.4. Deut. ●8. 1.  To conclude, the threats and ordinances do signify Gods sovereign pureness that can abide no iniquity, but the promises do both witness his love to righteousness & his bountifulness towards us.  
5 But whereas the Lord giving a rule of perfect righteousness, 
Deut. 12.8. Deut. 4.11.  hath applied all the parts thereof to his own will, therein is declared all feigned works of vanity, and a profanation of true righteousness not to be suffered; and that same approveth the things that are prescribed: seeing that obedience ought to be the mother & spring of all virtues.  
6 Now he cometh to observations, the first whereof he would have that we determine that the life of man is instructed in the law, not only too outward honesty, but also to the inward & spiritual righteousness: and herein he disputeth from the commandments or laws 
Rom. 7.14.  of Magistrates.  

Matth. 5.21.  7 This he confirmeth by Christ's authority.  
8 The second note is, that there is always more contained in the commandments & prohibitions, then is by the words expressed, yet so that we have it, not as a Lesbian rule to make of every thing what we list, but to search the end of the commandment, till we find what the Lawgiver doth properly witness doth please or displease him, than also that by him, we may be led to a contrary reasoning.  
9 If it be prohibitory it doth not only forbid evil, but also doth manifestly command contrary duties. This doth Christ himself plentifully & plainly teach, when he bringeth back all the commandments of the law to Love, 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 every kind of transgression, to show what abomination there is in every one.  
11 The third point is, that the law is rightly & aptly divided into two tables: 
Matth. 22. 1●. Luke. 10.27.  the first whereof containeth religion, without which nothing can stand perfect; the other charity to our neighbour.  
12 Moreover into ten commandments: whereof the first four are of the first table, the six other he assigneth to the second table.  
13. 14. 
Rom. 11.36. jere. 31.33. Matth. 22.32. Deut. 7.6. Levi. 19.2. Exo. 3.6. Amos. 12. Psalm. 80.2. Esay. 37.16.  15 Now expounding severally the commandments of the law: he showeth to what end the preface is prefixed in the beginning, that is to say, to deliver the law from contempt: and to this end he useth three arguments. For to this end is it, that first he taketh from them the power and right of the sword: secondly he setteth before them the promise of grace: Last of all by calling to mind of a new benefit to bind them to him only.  
16 The first commandment hath not only this end, that god alone should have pre-eminence among the people: but also doth command, first, that all impiety and superstition be taken heed of; secondly that God may be worshipped with true endeavour of piety.  
17 In the second commandment there are two parts, the first restraineth our liberty: that we presume not to make subject, 
Deut. 4.15.  or by any form represent God who is incomprehensible: The second part forbiddeth us to honour any Image for religions sake.  
18 The penal ordinance, which followeth, is set to shake of our sluggishnesses: and the Lord doth induce us to himself being clothed and set out with four titles, strange, jealous, a severe revenger and merciful, 
jere. 3. Oze. 2.  where also he specially speaketh of fervent jealousy.  

Eze. 18.20. jare. 32.18. Esay. 39.7. Eze. 18.20.  19 20 In what sense it is to be taken, first, that he saith, he will visit the iniquity of the fathers upon the children, to the third and fourth generation. When the Lord taketh away from the house of the wicked, his grace the light of the truth & other helps of salvation: in this that the children being blinded & forsaken of him do go on in the steps of their fathers, they sustain curses for their father's offences. But in as much as they are put too temporal mysteries, and at last to eternal destruction, of they are punished by the just judgement of God, not for the sins of others, but for their own iniquity.  
21 Moreover in what sense that also is to be understood of enlarging the mercy of God to a thousand generations. 
Gene. 17.7. Pro. 20.7.   
22 The end of the third commandment is, that we should take heed of all profanation of God's majesty, & that we reverence him with holy worship: but those things which belong to this commandment, may be divided into three parts: that is to say, that we worship God himself, & his mysteries and his works with all reverence. Therefore this commandment doth condemn utterly magical arts, but here is namely entreated of an oath, because therein the froward abuse of God's name is most detestable.  
23 But he entreateth not here of cursings, which contain manifest reproach against god (as things which are unmeet to be reckoned amongst others) but of an oath: that is, 
Es. 19.18. jere. 5.7. Sopho. 15.  of taking God to witness, to confirm the truth of our speech, which if it be rightly used, aught to be counted a kind of godly worship, if not, a wicked profanation thereof.  

levit. 19.12. john. 9.24. 1. Sam. 14. 2. Cor. 12.3.  24 But herein we offend 2. ways: first, if in calling the Lord to witness, we forswear ourselves, & so reproach him.  
25 Or when in using any superfluous oaths we make him vile and contemptible: Moreover if in his steed we put in our oaths the holy servants of God or some other thing, whosoever will make promise of any thing by an oath, he diligently doth, or at leastwise seemeth to labour that the truth which lieth hidden, should come unto light. But forasmuch as he cannot do it of himself, because he seeth no credit is given to him of the hearers, he setteth his mind in calling to record of some true witness: but here it must needs come into mind that man is a Liar, and all other things, corrupt and wicked, so that the truth can be found in none but in god only. Hereupon it cometh to pass by good reason the honest & godly men, so oft as need requireth, do reverently call god to witness, & count it a heinous offence to appoint any other thing in his place.  
26 He useth three arguments against the Anabaptists which detest all oaths without exception, 
Matth. 5 34. jac. 5.12. Exo. 22.11. john. 7.16.  because Christ said, Swear not at al. first because Christ cannot be contrary to his father, that he should forbid or condemn the same which his father permitteth and commandeth. Moreover by enterpreting the place. There is only forbidden vain oaths: and where it is said, Swear not at all, this word All, is referred not to Swear, but to the forms of oaths: neither doth Christ in that place where he forbiddeth them to swear by heaven & earth, and jerusalem, speak it to correct superstition, as some men falsely think, but he rather confuteth their sophistical subtlety, which thought it no fault babblingly to throw out indirect oaths, as though they spared the holy name of God with is engraven in all his benefits.  
27 Last of all by the example of Christ & his Apostles. Not only, 
Heb. 6.16. Gene. 214. Ruth. 3.13 1. King. 18. 1●.  public oaths are lawful, but also private, adjoining offences which the law prescribeth, which are there also recited.  
28 The fourth commandment tendeth to this end, that we being dead to our own affections, should be busied in the meditation of the kingdom of God, and to the same meditation should be exercised by such means as he hath ordained, yet it hath a peculiar & several consideration from the rest, because in some respect it is shadowish, and therefore abolished with the other figures: nevertheless there may be three causes assigned of this commandment: first, God meant under a figure to set out to the people of Israel the spiritual rest, whereby the faithful aught to cease from their own works that they might suffer God to work in them, secondly to have one appointed day to meet together, to hear the law, and execute the ceremonies, or at least to bestow it to the meditation of his works: thirdly for servants that lived under government of others.  

Number 23.22. Eze. 20.21. jere. 17.12.27. Exo. 31.13. Nehe. 9.14. Eze. 20.12. Heb. 3.13.  29 The shadowing of the spiritual rest, was the principal point in the sabbath, wherein is showed that God is our sanctifier, whereupon this followeth that we must keep holy day, lest we hinder God working in us.  
30 If any man require some secrets signification in the nummber seven: the meaning is that the Lord by the seventh day pointed to his people the future perfection of the Sabaoth in the last day: 
isaiah. 66.23. 1. Cor. 15.38.  whereby our whole life might by continual meditation of the Sabaoth aspire to this perfection.  
31 If any man mislike this secret observation of the number, 
isaiah. 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 Mystery remain which is therein principally set forth, concerning that perpetual rest of works: yet so that the superstitious observing of days ought to be far from Christians.  
32 The two latter are the causes whereby we are induced, 
Deu. 5.14. Ex. 25.12. 1. Cor. 14 40.  the jews Saboth being abrogated, to observe the seventh day, first because necessity requireth that at appointed days we meet together to hear the word, to breaks the mystical bread, and to public prayers. Moreover, that to servants and labourers, yea & to cattle also, be granted their rest from their labour.  
33 Against certain unquiet Spirits which at this day complain that Christian people are maintained in judaisme, 
Col. 2.16. Gal. 4.10. Rom. 14.5. 1. Cor. 16.2.  because there is kept some observing of days.  

isaiah. 1.13.58.13  34 The old fathers have not without choice put in place of the Sabbath day the day that we call Sunday: although superstitious necessity ought here also to be far of: which shallbe, if it be referred to the only observing of discipline, and of well settled order.  
35 The end of the fift commandment is, that we reverence them whom the Lord hath set over us, and that we yield to them, honour, obedience and thankfulness: 
1. Tim. 5.17.  whereupon it followeth, that it is forbidden us, to withdraw any thing from their dignity, either by contempt obstinacy, or unthankfulness: and to what end he maketh mention of father and mother only.  

Ex. 21. Levi. 20.9. Levi. 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 worthy or unworthy, to whom this honour is yielded. where also is confirmed that those three kinds 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 far also we must obey our elders. But I think that this promise is not only to be extended to every singular person, but much more to every one universally. As this may be the meaning besides the common sense, that they shall have a happy state of a common wealth, so long as they obey their Magistrates: but then shall they have it most miserable, so soon as they break this commandment which after happened to the Israelites, as all men know.  
39 This is the sum of the sixth commandment, that not only all outward violence and wrong, but also anger, hatred, and inward desire to hurt: 
1. joh. 3.15. Mat. 5.22.  but of the contrary part, every one ought to meditate in his mind, and procure with all his power, the health, safety, and quiet, of every one. Seeing that of anger & murder riseth murder. When namely, he forbiddeth this, he doth manifestly forbid all those things also, from whence they are want to take beginning. Moreover, if he kill, which when he can save, doth not save: and no man saveth, whom either he hateth, or doth not love: hereby also it followeth, that we are murderers also of all them whom either we hate or do not love. And to this rule is the meaning of the three Chapters next following to be required.  
40 But of this thing there are two causes (to speak nothing here of the arguments which may be drawn from our redemption in Christ) that is, because man is both the image of GOD and our flesh.  
41 The sum of the seventh commandment is, that we be defiled with no uncleanness or lustful intemperance of the flesh: and that we chastened and continently order all the parts of our life: but chief seeing the Lord helpeth us in this behalf when he instituted marriage.  
42 The gift of continency is only in the hand of God: to some men altogether denied, 
Mat. 19.12. Cor. 7.7.  to other granted, but for a tyme.  

1. Cor. 7.2.9. 1. Cor. 6.24.  43 So long every man may abstain from marriage, as he shall be meet to live to keep single estate: if he go beyond, he striveth with God, and nature appointed by him.  
44 Married folks also must take heed, that they lose not the reins to filthy lust, so that they ought rather to be counted adulterers of their wives, them husbands: to conclude in this commandment is condemned whatsoever they offend in mind, with their eyes, or with wanton attire, or with the tongue, or with immoderate use of meat or drink, against the laws of chastity. To this place doth belong this, either to give ear to filthy talk, to live idly, to make a show of single life, to refuse marriage, when thou canst not live chastened, & what so ever may be thought, whereby incontinency may rise, or occasion to pollute the same.  
45. 46 The sum of the eight commandment is, that we gape not after other men's goods, and therefore we are commanded every man to employ his faithful travel, to preserve to each man his own goods, and not that only, but whom we see fallen in poverty, to communicate to their necessities, and in sum to pay what so ever, that which every one in his order and place, either private or Magistrate, oweth to his neighbours.  
47. 48 The end of the nienth commandment is, that we neither hurt any man's name either with flanders or false reports, nor hinder in his goods by lying. Finally, that we hurt no man by lust to speak evil, 
〈◊〉. 23.1. Levi. 19.15.  or to be busy, but that we employ our faithful endeavour to every man, as farrefoorth as is lawful, in affirming the truth, to defend the safety both of his name and goods.  
49. 50 The end of the last commandment is, that no thought creep into us which may move our minds with a concupiscence hurtful and turning to an others loss, but whatsoever we conceive, purpose, will, or study upon, be joined with the benefit and commodity of our neighbours. And this commandment may easily be distinguished by a distinction of purpose and concupiscence (which yet on the other side ought to differ from a naked fantasy. They also do foolishly, which divide this commandment into two parts.  
51 The ten Commandments being now expounded, 
Deu. 10.12. Deu. 6.5. & 1●. 13. Matt. 22.37. Rom. 13.10. 1. Tim. 1.5.  he showeth to what end the whole law doth belong: that is, to the example of pure godliness, to the fulfilling of righteousness: not to deliver only the rudiments and first introductions of righteousness.  
52 Where as Christ and the Apostles in rehearsing the sum of the Law, do leave out the first Table: 
Mat. 5.13. Mat. 19. 2●  and stand only upon the second, they do it to this end, because therein is more perceived the study of righteousness and integrity, than in the first.  
53 Yet it is not more available to the Son of righteousness to live innocently with men, 
Psa. 1●. 2. Eph. 1.5. Col. 3.14. Rom. 13.8. Gal. 5.14. Mat. 7.12.  then with true godliness to honour God. But because a man doth not easily keep charity in all points, unless he earnestly fear GOD: therefore it is thereby proved that he hath godliness also.  
54 Then at length shall our life be well ordered to Gods will, and the rule of his law, when in all points it shall be profitable to our brethren. we are far from granting the chief parts to self love, with the Sorbonist Sophisters.  
55 And although as every one is most near us, so ought we more familiarly to help them with our endeavours: yet the most stranger and every kind of man is to be embraced without exception, with one affection of charity: and therefore it is meet that we cast not our eyes upon men, but upon God.  
56 The schoolmen therefore in these things have two ways been swallowed up from the right way: First because of the commandments touching not desire of revengement & loving of our enemies, they have taken counsel: posting over their necessary obedience, not to all Christians, but to Monks only.  
57 It is showed by the Scriptures and the Fathers, that they are therefore to be blamed, in this name, and both do confute the reasons they allege (that is) because they are too heavy & weighty: Moreover because it becometh not Christians which are under the law of grace, to be tied with so strait a bond. The Monks ascribe the place of Matthew, Love your enemies, etc. to themselves only: and so belike send all other Christians to the Gentiles and Publicans. For Christ saith, if they be friendly to your friends, etc. 
Mat. 5.46.  So we shall be in good case no doubt, if the title of Christians be left unto us, and the inheritance of the kingdom of heaven taken from us. Augustine sayeth, 
August. de doc●●. Christi. Cap. 30.  When the Lord forbiddeth to commit fornication, he no less forbiddeth to touch the wife of thine enemy, then of thy friend: When he forbiddeth theft, he giveth leave to steal nothing at all, either from thy friend or from thine enemies. But these two, not to steal, and not to commit fornication, 
Rom. 13. ●  Paul bringeth within the compass of the rule of Love, and teacheth that they are contained under this Commandment, Thou shalt love thy neighbour as thyself.  
58 Moreover because they call it venial sin, both secret ungodliness which is against the first table, and also the direct transgressing of the last Commandment, 
Rom. 6.23.  both are confuted, by plain reasons, first severally:  
59 Moreover jointly: and there is no venial sin but that in the elect, 
Mat. 5.19. ●ze. 18 20. Rom. 6.23.  and that not of the nature thereof, but because they obtain pardon by God's mercy all other are mortal.   

Cap. 9 That Christ although he was known to the jews under the law, yet was delivered only by the Gospel.  
CHrist is more plainly revealed to us in the Gospel, 
Mal 42. 1. Pet. 1.12. joh. 5.46. Mat. 13.16. Luc. 10.23. joh. 8.56. joh. 1.18. Hebr. 1.1. 2. Cor. 4.6. 2. Cor. 3.11. 3. Cor. 4.4.  than he was to the Fathers under the law, but yet many of detestable unthankfulness and perverseness are more blind now at midday, than the Fathers were because their minds are darkened by Satan, that they should not see the glory of Christ shining in the Gospel, though there be no veil set between them and it.  
2 How so ever the word of the Gospel being largely taken, 
Mat. 4.9. Mar. 1.1. 2. Tit. 1.10. joh. 1.11.  comprehendeth under it those testimonies which the Lord in times past bestowed of his mercy on the Fathers, yet the Gospel properly and specially aught to be called the publishing of grace given in Christ. 
1. Tim. 4. ●.  Where Paul calleth the Gospel the doctrine of Faith, he compareth Faith against those terrors wherewith the conscience should be troubled and vexed, if salvation were to be sought by works. Again all the promises that we here and there find in the law, concerning free forgiveness of sins, whereby God reconcileth men to himself, are accounted parts thereof.  
3 Here we must take heed of the devilish error of servetus, which utterly abolisheth the promises, 
Rom. 8.24. Col. 8.27.  as if they were ended together with the law, and that by Faith of the Gospel there were brought unto us the accomplishment of the promises: 
1. Tim. 4.8. 2. Tit. 1.1. 2. Cor. 7.1.  as though we should otherwise wholly enjoy Christ, but so far as we embrace him clothed with his promises, although Christ offer unto us in his Gospel present fullness of spiritual good things, yet the enjoying thereof lieth still under the keeping of hope, till being unclothed of the corruptible flesh, we be transfigured into the glory of them that go before us.  
4 And hereby also is their error convinced, 
Rom. 1.16.  which do otherwise never compare the law with the Gospel, but as they compare the merits of works with the free imputation of righteousness. 
Mat. 11.11. joh. 1.23. Mal. 4.5. job. 5.35.   
5 john Baptist obtained an office, which was a mean between the Prophets and Apostles.   

Cap. 10. Of the likeness of the new, and old Testament.  
HE judgeth that in the mean time we must look, because of servetus and certain Anabaptists, and what resemblance, and what diversity that covenant hath, which the Lord made with the Israelites in the old time before the coming of Christ, and what covenant he hath now made with us, since Christ hath been openly showed.  
2. 3 First he teacheth the same in general, that is, that they are all one in matter and substance, but divers in administration, but that the matter may be more plain, he severally speaketh of both, first, 
Rom. 1.2. & 3.21. Eph. 1.13. Col. 1.4. 1 Thes. 2.14. Rom. 3.19.  he proveth that there are things wherein in all points they do agree. The first is, that the old Testament as well as the new, did not only belong to the carnal wealth and felicity, but much more to the hope of immortality and life to come.  
4 The which being constituted, 
joh. 8.5.6. Heb. 13.8. Lu. 1.5.4.7.2.  the other two follow of themselves, that is to say, that both stood upon the free mercy of God, and also was confirmed by the mean of Christ.  
5 But seeing that the two last depend of the first, he standeth to the end of the Chapter in proving the same only. And first he proveth the same by the testimony of the Apostle: which reasoneth with a like signification of Sacraments: 
●. Cor. 10.3  that their estate was like unto ours.  

●ob. 6.49.  6 And because many to mock this argument, are wont to object that which Christ sayeth: Your Fathers did eat Manna in the Wilderness, and are dead nevertheless: but they that eat his flesh shall never die. He showeth that this place doth make nothing against him: For Christ tempereth his talk somewhat according to their capacity, because they desired only to be fed with the food of their belly, but cared not for the meat of the soul, desiring him that he would approve his power with miracles as Moses did in the Wilderness, who obtained Manna from heaven: but he answered that he is the minister of a much higher grace, in the communion whereof, the carnal feeding of the people which alone they so much esteemed, ought of right to be nothing regarded: but Paul because he knew that the Lord when he had reigned Manna from heaven, did not only power it down for the ●éeding of their belly, whereunto they had respect, but also did distribute it for a spiritual mystery, to be a figure of the spiritual quickening that is had in Christ, did not neglect that part as most necessary. Whereupon it followeth, that the same promises of eternal and heavenly life, which now the Lord vouchsafeth to grant unto us, 
1. Pet. 1.23. isaiah. 11.6.  were not only communicated unto the jews, but also sealed with the spiritual Sacraments.  
7 Moreover out of the old Testament that so the adversaries may more certainly be convinced: First, 
Leu. 26.12. Psal. 144.15. Psal. 33.12. Aba. 1.12. isaiah. 33.21. Deu. 32.29. Leu. 26.12. Exo. 6.7.  because such effectual force of life is in the word of God, that whosoever God vouchsafeth to be partakers thereof, he separateth them into hope of eternal life.  
8 Moreover by the words of the covenant that God promiseth that he will be their God, & they shall be his people. He did not declare that he would be a God to their bodies only, but principally to their souls. But souls unless they be joined to God by righteousness, remain estranged from him by death, but let that joining be present, it shall bring everlasting salvation with it.  

●en. 17.7. Ex. 20.6. & 3.6. Mat. 22.23. Luk. 20.32. Deut. 33.3.  9 That he doth not only promise that he will be their GOD, but he doth also promise, that he will be so for ever.  
10 Fourthly, that the Lord did exercise our fathers with every kind of temptation, that they should not hope that they should receive their blessing in this life: but that they might know that a better life was laid up for them, 
Gen. 3.17. Gen. 4.8.  and leaving the earthly life should meditate upon the same. This he showeth by many examples, first of Adam, Abel, and Noe.  
11 Moreover of Abraham.  

Gen. 12. 1●.  12 Thirdly, of Isaak & jacob. Gen. 26.35. & 28.1.5. & 29.20. & 31.23. & 32.11. & 35.16. & 37.35 Goe 34.2. & 35 12 & Goe 36.18. & 42.32. Goe 47.9.  
13 Whereby he concludeth that they looked for the accomplishment of the lords promises, not in the earth, but in place elsewhere: 
Heb. 11.9. Gen. 47.9.  & for that cause, they have showed that this life was nothing but a pilgrimage, and they greatly esteemed the burial of the land of Canaan: both which was a figure of eternal felicity.  
14 Fiftly, that by the example of jacob so much desiring the birthright: 
Gen. 49.18. Num. 23. 1● Psal. 34.22.  it may appear that all they had the felicity of the life to come set before them in all the studies of their life, and not only the Saints, but also Balaam himself wanted not a taste of such understanding.  
15 Sixtly, that David himself promised himself so great and excellent things from the Lord: 
Psalm. 39.13. Esay. 51.6.  who notwithstanding will have this life to be nothing else but vanity: whereupon it followeth, that he hath his felicity laid up in an other place, and looketh for that salvation which is joined with god's eternity.  
16 seventhly, that ye may no otherwise take that which here and there he speaketh of the prosperous success of the faithful, 
Psalm. 97.10. Psalm. 112.7.9.  but as they may be applied to the open showing of the heavenly glory: Seeing here they are oppressed with all kind of evil.  
17. 18 And in this sense have all the faithful received these promises, 
Psalm. 17.15. job. 21.13. Psal. 49.7. Prou. 10.7.  that they might lift up their eyes to God's Sanctuary, wherein they had that laid up in store, 
2. Sam. 29. Eze. 2. l. 10.33.  which appeareth not in the shadow of this present life.  
19 Eightly, that job hath openly disputed hereof, 
job. 1●. 25.  neither can any man here carp and say, that these were the sayings but of a few, and for that cause it cannot plainly be proved hereby that such doctrine was not among the jews received: which how foolish it is he showeth.  
20 Last of all, if I come down to the latter Prophets, the victory is very easy, because how much the nearer it drew in process of time to the full performance thereof, with so much greater increasments of revelation, he did day by day more brightly show it, but chief if this one thing be observed, that so oft as the Prophets do call to mind, the blessedness of the faithful people, it was not to the intent they should search the same, in this present life: but that in temporal benefits, as by certain portraitures, they should conceive such in their minds as might ravish them, out of the elements of the world, and the age that shall perish.  
21 This he plainly showeth by one example taken out of ezechiel of the dry bones which served to correct their incredulity at the time, 
Eze. 37.4.  
Esay. 26.19.  & to show how far the power of the Lord extended beyond the account of the people.  
22 There are also some places in the Prophets that without any covering do show the immortality to come, 
Esay. 66.22. Dani. 12.1.  that is prepared for the faithful in the kingdom of God.  
23 The conclusion of the whole chapter where again are alleged certain testimonies of scripture for a more fuller confirmation, 
Matth. 8.12. Acts. 3.29. 2. Cor. 3.14.  & as well the Saducees as the jews are reprehended.   

Cap. 11. Of the difference of the one testament from the other.  
THere are five differences between the old and the new Testament which rather belong to the manner of ministration, then to the substance of them. The first was that in the old testament the Lord exhibited & showed the heavenly inheritance to be viewed and tasted of under earthly benefits: but now he straightly directeth our minds to the same forsaking such inferior helps.  

Gal. 4.1.  2 This doth better appear in a similitude which the Apostle hath put of a young heir within age, which being not able to govern himself, followeth the guiding of the Tutor to whose custody he is committed. The same inheritance was appointed them that is appointed us: the same custom was among them: but whereof the age was childish, 
Gene. 15.1.10. Psal. 37.26. Psalm. 106.5. job. 18.17  therefore the Lord kept them under his schooling that he gave them not the spiritual promises so naked, and openly, but as it were shadowed with earthly promises.  
3 And for this cause the fathers esteemed this life, and the blessing thereof sometime of great price.  
4 The difference is, that the old testament, 
Psalm. 110.4. Heb. 7.11. Matth. 26.20.  while it shadowed all things in Ceremonies in the absence of the truth, it did show only an image, and shadow in steed of a body: but but the new Testament giveth the truth present, and the sound body itself.  
5 And hereupon it cometh to pass that we are saved by the schooling of the law to be led unto Christ. 
Gal. 3.24. Matth. 11.13. Col. 1.9.   
6 Neither doth that make against us, that there can scarcely any one be found in the Christian Church that in excellency of faith, 
Matth. 13.17. Luke. 10.13. 1. Pet. 1.2.  may be compared with Abraham: or that the Prophets excelled in such force of spirit, that even at this day they lighten the whole world withal.  
7 The third difference is that which is taken out of jeremy & Paul, 
jere. 31.31. 2. Cor. ●. 5.  of putting the law of God in the bowels of the faithful, and writing those things in their hearts, whereof he generally entreateth first.  
8 Then he compareth every thing by itself by péecemale, where also you may find a good and substantial comparison between the Law and the Gospel: The old, is literal, because it was published without the effectual working of the spirit: the new is spiritual, which the Lord hath spiritually engraven in the hearts of men. The old law is deadly, because it can do nothing but wrap mankind within the curse. The new is the instrument of life, because it delivereth from the curse and restoreth into favour with God. The old law is the ministery of damnation, because it condemneth all Adam's children of unrighteousness. The new is the ministry of righteousness because it revealeth the mercy of God by which we are made righteous.  
9 The fourth difference is that the scripture calleth the old Testament, 
Rom. 8.18. Heb 12.18. Gal. 4.21.  the testament of bondage, for that it engendereth fear in men's minds: but the new is called the Testament of liberty, because it raised them up to confidence & assuredness. When the same is showed by three arguments he wipeth away the objection.  
10 Those three last differences are comparisons of the Law & the Gospel: but the first is farther extended, that is, to the promises which were showed before the law, which he showeth out of Augustine are not to be reckoned under the name of the old testament, seeing they which had them were directed to the mediator: as also the Fathers which afterward lived under the old testament. Augustine had regard to the saying of Jerome & Paul, where the old law is severed from the word of mercy and grace. 
jere. 31.31. 2. Cor. 2.3.4.5. Matth. 11.13.  Our Saviour Christ doth make distinction between the clearness of the Gospel, and the darker distribution of the word that went before.  
11 The fift difference that the old Testament did belong to one people only: 
Deut. 31.8. Acts. 14.16.  The new Testament to all men. For he suffered other nations to walk in vanity, as though they had not any intercourse, or any thing to do with him: neither did he to help their destruction give them that which was only the remedy, namely the preaching of his word: Israel was then the Lords son, his own darling other were strangers: Israel was known to him & received into his charge & protection, other were left to their own darkness: Israel was sanctified by GOD, other were profane: 
Gal. 4.4. Ephe. 2.14. Psalm. 2.8.  Israel was honoured with the presence of god, other were excluded from coming nigh to him till the fullness of time.  

Phi. 2.9. Matth. 15.24. Col. 10.11.  12 By occasion whereof he joineth rather a substantial than an excellent declaration of the calling of the Gentiles.  
13 But that these things may better appear, he answereth to two objections wherewith this doctrine of the difference of the old & new Testament is wont to be troubled. The first whereof is, that it is not likely the God which doth always agree with himself, could suffer such alteration, that he should disallow that which once he hath allowed, to which he answereth in this place: in this wise, if the father of a household do instruct, rule, & order his children of one sort in childhood, of an other in youth, and of an other, in man's state, we can not say, that he is fickle & forsaketh his own purpose. Paul maketh the jews like unto children, and christians like unto young men: what disorder is there in this government of God, 
Gal. 4.4.  that he held them in their childish lessons, which according to the capacity of their age were fit for them. and instructed us with stronger and as it were more manly discipline.  
14 The last is, that from the beginning he could deal aswell with the jews, as nows after Christ's coming, with us. Against this objection he entreateth generally: Moreover he prosecuteth those two parts of abrogating Ceremonies & calling of the Gentiles.   

Cap. 12. That it behoved that Christ to perform the office of the Mediator, should be made man.  
FIrst he proveth generally, that it was necessary, not absolutely, 
1. Tim. ●. 3. Heb. 4. 1●.  but by God's decree, that whosoever should be Mediator should be GOD and man.  
2 Moreover by the office that the Mediator had to do, that is, that he should so restore us into God's favour, that he should make us of the children of men the children of God; and of heirs of hell fire, 
john. 10.17. Rom. 8.17  the heirs of the heavenly kingdom: and to bring this to pass, it was necessary, first that he should be God:  
3 Than that he should be man.  

Col. 1.15 Esay. 53.45. john. 19.14 Matth. 9.12. Heb. 5.1 Rom. 8.3 Luke. 24.26 john. 3.14 Col. 2.3 ●. Cor. 2.2  4 This cause of Christ's incarnation ought to suffice, to restrain all vain speculations: of which sort he reciteth one, that Christ should have been man, although there had been no need of remedy to redeem mankind. This vanity (which a little after he ascribeth to Osiander) the better to take away, first he teacheth that all the scriptures do witness, that he was promised from the beginning to restore the world fallen into ruin, and to secure men being lost, & this he showeth very plainly, and in order, first by the law: then by the Prophets: thirdly by Christ himself: four, by the Apostles: last, by all together.  
5 Moreover how vain and wicked rashness it is, that such tickle headed spirits, do imagine that none of these do prove the contrary, 
Ephe. 4.5. 1. Tim. 1.15. Tit. 3.9 Ephe. 4.22  but that the same Christ that redeemed men being damned, might also in putting on their flesh, testify his love toward them, being preserved and safe.  
6 After he 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 pattern of Christ to come, that he might resemble him, whom the father had decreed to cloth with our flesh. Whereupon he gathereth, that if Adam had not fallen, yet Christ should have been man: which is false, for man was created after the image of GOD, 
Gen. 1.27 Col. 3.10.  in whom the Creator's will was, to have his glory seen as in a looking glass: to this degree of honour was he advanced by the benefit of the only begotten son, who is a common head to angels aswell as to men.  
7 And he confuteth certain other objections & absurdities: 
Heb. 4.10 1. Cor. 15.47. Luke. 3.38 Ephe. 3.30  That Christ should be borne man by an accident cause, contrary to the scriptures: that he should not be head over Angels, unless it had been purposed by GOD to his son with flesh, which is false.   

Cap. 13. That Christ took upon him the true substance of the flesh of man.  

Gen. 17.7. Psalm. 45.7. Matth. 1.1. Rom. 3. Matth. 4.4. Heb. 1.11. john. 16.16.  FIrst the simple truth of the thing is proved by many places of scripture, for the blessing is promised neither in a heavenly seed, nor in the counterfeit shape of man, but in the seed of Abraham, and jacob, neither is the eternal throne promised to a man of the air, but to the son of David, & the fruit of his womb.  
2 Moreover the Marcionites, which imagined that Christ had put on a fantastical body in steed of a true body; and the manichees, which framed Christ a body of heaven, or of the air are first confuted. The Marcionites maintain their error by this, that in some places it is said, that he was made after the likeness of man, and that he was found in shape as a man. But the Apostle there doth not teach what manner of body Christ took upon him, but that whereas he might have showed forth his Godhead, 
Phi. 2.7. 1. Pet. 3.18 2. Co. 13.4.  he made none other show of himself, but as of an abject and unregarded man. He teacheth not what Christ was, but how he behaved himself, the manichees framed Christ a body of the air, because he is called the second Adam, heavenly of heaven. But the apostle in that place doth not bring in a heavenly essence of the body, but a spiritual force, which being powered abroad by Christ doth quicken us. 
1. Cor. 15.16 Psalm. 8.4. Heb. 2.14. Rom. 8.29 Gen. 3.15.  If Christ had not all one nature with us, Paul had reasoned in vain that if Christ be risen again, we shall also rise again, etc.  
3 They are also proved to do no less foolishly then wickedly, 
Gal. 3.18. Rom. 1.3. Psalm. 132.11. Matth. 1.5.  while they entangle with Allegories, these testimonies, where Christ is called the seed of Abraham: and the fruit of the womb of David, by occasion whereof certain things are noted of the Genealogy of Christ: and first of all that is confuted which some new Marcionits' go about, that women are without seed.  
4 Last of all there is answered to certain 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, do make one person.  
FIrst he delivereth the doctrine of the two natures in Christ, from the first to the fourth. Secondly, he enwageth battle against the accursed error of servetus, of Christ being a son.  
1 As touching the first part of the Chapter, he proveth that there may be two natures in Christ, the first, drawn from a similitude, which is of the conjunction of the body and soul, where it is said, 
john. 1.14  That the word is made flesh, that is not so to be understood, as though it were either turned into flesh, or confusedly mingled with flesh: but because he chose him a temple of the virgin's womb to dwell in. He that was the son of God, became also the son of man, not by confusion of substance, but by unity of person, the similitude of man is fittest for this mystery, who consisteth of soul and body, whereof neither is so mingled with the other, but that either keepeth his own nature, for that may be spoken of the soul, which cannot be spoken of the body, & that may be said of the body, that cannot be said of the soul.  
2 Moreover from the testimonies of scriptures, and first such as do severally express both. joh. 58. Col. 1.15. Io. 17 5. joh. 5.17. Es. 42.1. Lu. 1.52. joh. 8.50. Mat. 13.32. joh. 14.10. Luk. 24.39.  
3 Moreover of many other which teach neither severally, but both jointly. john. 12.29. john. 15.5. joh. 12.46. 1. Cor. 15.24. Phi. 2.8. Heb. 2.6. Phi. 2.10. 1. Cor. 8.6.  
4 These things tend to this point, that we, with certain frantic spirits, deny not Christ to be God, because he 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 with Eutiches, confounded the natures, so that when we would declare the unity, we destroy both natures.  
5 As touching the other, sith servetus doth not acknowledge him to be the son of God, 
Rom. 8.15. Psalm. 82.7. Col. 1.15.  but in this that he was begotten of the holy Ghost, in the womb of the virgin: first he proveth that he was the son of God from eternity.  
6 Moreover he confirmeth his judgements, that is, because otherwise i● should necessarily follow, 
Rom. 1.2. 2. Cor. 13.4 Rom. 9.2  that he in respect of human nature, is the son: although in mean time he grant that the man Christ is called, & is the son of God: but not as the faithful are, yet the son of God in respect of duty, as also he is called man according to flesh.  
7 Thirdly he showeth two testimonies of scriptures, which servetus allegeth for himself, 
Rom. 8.32 Luke. 1.32 1. john. 1 1 Miche. 5.2 Ephe. 4 15 ●rou. 30.4  to prove that he in respect of his humanity, is called the son of God doth make nothing for him. He showeth also the an other false malitioous allegation whereby he imagineth that before Christ appeared in the flesh, he was never called the son of God, but under a figure, is vain: to conclude all the Fathers stand with us howsoever they dare object to Irenaeus and Tertullian.  
8 Last of all, he concludeth that all they which acknowledge not the son of God but in the flesh, do no otherwise acknowledge the Son, but as he is conceived of the holy Ghost, as though he had humane nature by derivation from God, because he breathed into Adam the breath of life. As the manichees sometime did imagine. 
Gen. 2●. Thus the eternal begetting of wisdom is destroyed. Eccle. 2.14.  And as touching certain of servetus errors which tend to this point, he accounteth it vain, to open their just confutation. Notwithstanding he briefly toucheth many of them.   

Cap. 15. That we may know to what end Christ was sent of his Father, and what he brought us: three things are principally to be considered in him, his prophetical office, his kingdom, and his Priesthood.  

The Papists being content with vain pretence of the name, spoil him of his power and dignity, and therefore are without a head. Col. 2.19. joh. 4.25. isaiah. 55.4. Hebr. 11. Psa. 24.9 Dan. 9.2 isaiah. 61.1 Mat. 3.17 joel 2.22 1. Cor. 1.30 Col. 2.3. 1. Cor. 2.2.  CHrist is found out not in deed, but in name, unless it be among them, which acknowledge him effectually and not coldly, a Prophet, a King, and a Priest. As touching the first, all other Prophets, they did in the mean time so lighten the Churches with their prophecies, that yet after a sort they kept it in suspense till the coming of the Mediator, which should teach all things.  
2 Although by peculiar consideration and respect of his kingdom, he be called anointed, yet in him the prophetical and Priestly anointing, have their place. He is therefore anointed & Prophet: and truly not so much for himself, as for us. And to this end tendeth his prophetical dignity, that we might know that in the sum of the doctrine which he hath taught, are contained all points of perfect wisdom.  

Luc. 1.33 Psal. 89.36 Es. 53.8 Psal. 1.34 Psal. 110.1 joh. 18.36  3 Speaking of his kingdom, first he affirmeth it to be spiritual, not earthly or worldly, yet is it of such force, that it always defendeth the universal church, and every member against every preparation of the devil, & also establisheth and confirmeth to every and singular Christian, immortality, as those that are grounded upon the eternal seat of God.  
4 And because it is spiritual, therefore it is to be known, that whatsoever felicity is promised us in Christ, it consisteth not in outward commodities, 
Luk. 17.28  but it is spiritual, and lifteth us up to eternal life. 
Rom. 14.17  And there are two things which thereby come unto us: first that he enricheth us with all good things necessary to salvation: secondly, that he maketh us unexpugnable against all the assaults of the spiritual enemy.  
5 Therefore was he anointed, 
isaiah. 11.2 Psal. 45.8 joh. 3.34 joh. 1.16. Eph. 4.7. joh. 1.32. Luc. 3.22 1. Cor. 15. 2● 1. Cor. 15.28 Phi. 2.9 isaiah. 33.22 Psal. 29 Psal. 110.3  not with earthly oil, but with heavenly oil, that is to say, with the holy Ghost, and that not for himself, but to power his plenty upon us, being hungry & dry, the spirit undoubtedly choosing his seat in Christ, that from thence the heavenvly riches might largely flow out unto us.  
In that it is said, that he will yield up to God & the father his kingdom, it must be understood in this sense, that it derogate nothing from the eternity of his kingdom; but it doth only show that the administration and government of his kingdom shall not be such in the world to come, as it is now, but immediately by God himself, when the office of the Mediator shall be fulfilled.  
6 As concerning the Priesthood, it is showed that he is the only Priest which is pure from all spot, and deserved both for himself and us an entrance, and he is the only expiation, whereby he hath both satisfied for our sins, 
Psal. 110.4.  and wiped away our guiltiness. And that is of great weight, that he is appointed a Priest for ever, with that solemn oath spoken without repentance. And for this cause not only ariseth an assurance to pray, but also quiet in the godly consciences: for because we obtained by the power of his Priesthood, 
Rom. 1.6. I●●. 17.15. Dan. 9.24.  that we being made Priests in him, may enter freely into the heavenly Tabernacle that all the sacrifices of prayers & praise, that come from us, may be acceptable and sweet smelling in the sight of God. Finally, the Papists do offend in this point of doctrine, that brag that Christ offereth himself in their Mass.   

Cap. 16. How Christ hath fulfilled the office of a Redeemer to purchase salvation for us: wherein is entreated of his death and resurrection, and his ascending into heaven.  
IN this Chapter there are four principal parts. For first he speaketh generally of the whole matter, and shaketh off a question very near of alliance, from the 1. to the 4. Secondly, he showeth severally how Christ hath fulfilled the office of a Redeemer, from the 5. to the 18. Thirdly, because he hath recited a good part of the creed, he expoundeth what is to be thought thereof. 18. Last of all, he joineth the conclusion. 19  
1 Such sound salvation is set before us in Christ, 
Act. 4.12. Mat. 12.1.  that what so ever is necessary for us to search the same, we may find it plentifully in him. Barnard sayeth, that the name of jesus, is not only light, but also meat, yea and oil also without which all the meat of the soul is dry, and also salt, without the seasoning whereof, all that is set before us is unsavoury: Finally, it is the honey in the mouth, melody in the ear, joyfulness in the heart, and also medicine and what so ever is spoken in disputation is unsavoury, but where his name soundeth.  
2 Therefore by the way it is here to be seen in what sense it is to be taken, that God was our enemy, till he was reconciled to us by Christ, 
Rom. 5.10 Gal 3.10 Col. 1.21  when notwithstanding his mercy doth both prevent, and also he did not delay to give Christ willingly, which ought to be reckoned manifest signs of love: such manner of speeches are applied to our capacity, that we may the better understand how miserable and wretched our estate is without Christ.  
3 Yet is that not falsely said: But God by means of his office & nature of just righteousness, findeth in us that which he may worthily hate till the guiltiness be abolished through Christ, how so ever of his goodness he loveth that in the mean time which is his own. 
●. joh. 4.29   
4 This he confirmeth by the Scriptures & by Augustine, which are these. 
joh. 4.16 Rom. 5.10 Aug. Trat. 〈◊〉 joh. 1.10  The love of God is incomprehensible, and unchangeable: for he began not to love us, since the time that we were reconciled to him by the blood of his son: but before the making of the world he loved us, even before that we were any thing at all, that we might also be his children, with his only begotten son, therefore where as we are reconciled by the death of Christ, it is not so to be taken, as though the son did therefore reconcile us unto him, that he might now begin to love us, whom he hated before: for we are reconciled to him that already loved us, to whom we were enemies by reason of sin. And whether this be true or no which I do say, 
Rom. 5. ●  let the Apostle bear witness, He doth commend, saith he, his love towards us, because when we were yet sinners, Christ died for us, he therefore had a love to us, even then when we were enemies to him, & wrought wickedness. Therefore after a marvelous & divine manner he loved us, even then when he hated us: for he hated us, in that we were such as he had not made, & because our wickedness had on every side wasted away his work, he knew how in every one of us, both to hate that which we ourselves had made, and to love that which he had made.  
Going into the second part 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 ascension into heaven, and sitting at the right hand of his Father, from the 14. to the 16. Last of all, of his return unto judgement, 17. and 18  

Rom. 5.19. Gal. 4.4. Mat. 3.25. Rom. 4.25. job. 1.29. Rom. 3.24. 1. Cor. 5.21. Phi. 1.7. joh. 10.15. isaiah. 53.7. joh. 18.4. Mat. 27.11. Hebr. 10.5. Psal. 40.9. isaiah. 53.9.21. Mat. 15.18. Psal. 69.5. joh. 18.38.  5 As concerning the death of Christ, he proveth that the work of our redemption doth chief shine therein, how so ever he hath brought it to pass in the whole course of his life. In the same death also his willing subjection hath the first degree, which notwithstanding was not utterly void of all strife: as in the action he bringeth in two things to be considered. First that he was condemned as a guilty person, bearing our person. Secondly, that he was nevertheless acquitted, by the mouth of the judge, that it might more manifestly appear, that he was punished not for his own, but for our default.  
6 This manner of death is not without a great mystery, sith when it is both a curse itself, and also the sign of a curse, it doth manifestly show, that we for whose cause he was accursed, are set free from the curse of the law. 
isaiah. 53. 5.2● 1. Cor 5. 2● Rom. 8.3 isaiah. 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17  But he so became accursed, that he was not overcome thereof: but rather in so taking it, he broke & destroyed the whole force thereof, that our Faith conceiveth an acquittal in the condemnation of Christ, and blessing in his being accursed: because in this his death we have the sacrifice for sins, the washing from filth, by the shedding of his blood.  
7 He also delivered up himself in our stead, into the power of death, 
Heb. 2.9 Rom. 6.45 Col. 3.34. ●  that the same being subdued, double fruit might thereby come unto us, that is to say, that he might deliver us from death, and kill our old man by interpartening of himself with us.  
8 The article of Christ descending into hell, was not altogether but by little and little used in the Churches, neither yet is it utterly to be refused, as many do, or as other would have it to be confounded with the former Ar●●cle.  
9 They also are deceived which interpret that Christ did nothing but descend to the souls of the Fathers, which were shut in Limbo, but Limbus is nothing else but a Fable. And those three places of Scripture do nothing make for them, 
Psal. 10. 1●. Zach. 9.11  which of the unskilful are wont to be alleged for the establishment thereof. For the Prophet David speaketh of their deliverance, that in far countries are cast captive in bonds. And Zachary compareth the Babylonical overthrow wherein the people was oppressed, to a dry pit, or bottomless depth, and therewithal teacheth, that the salvation of the whole Church is as it were a coming out of the deep Helles. Most true it is that Christ shined to the godly by the power of his holy spirit, that they might know that the grace which they had only tasted of by hope, 
1. Pet. 3. 1●  was then delivered to the world: on the other side that did more plainly appear to the reprobate, that they were excluded from all salvation.  
10 11 The true and natural meaning is, 
isaiah. 35.5 Act. 2.24 Hebr. 5.7 Psal. 22.2 Mat. 27. 4●  that in steed of the wicked doers, it behoved him to wrestle as it were hand to hand with the armies of hell, and the horror of death, and feeling the rigour of God's vengeance, and all the signs of God when he is angry and punisheth, to suffer in his soul the sharp torment of a damned & forsaken man, which God layeth in his anger upon the wicked: this one thing only excepted, that he could not be held bound of those sorrows. This he confirmeth by the testimonies of the Scripture and ancient Fathers.  
12 This exposition he defendeth against them, 
Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 job. 12.7.  which maliciously cry out that by this means not only unordinat & troubled affections, but also desperation itself is ascribed to the son of God, showing that Christ was so tempted in all points like unto us, that yet he suffered not these things by violence, or compelled, neither did he at any time sin, neither fell into any untemperancy.  
13 Coming to the resurrection, he proveth that it is unperfect whatsoever we have of his death, unless the doctrine of his resurrection be had in mind, although sometime our salvation be only ascribed to his death, and so of the contrary. 
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 the like figure of comprehension is there in the word Resurrection, as oft as it is used severally without speaking of his death. Finally, there ariseth a triple commodity thereof, that both he hath gotten us righteousness before GOD, and are even now by his life renewed unto newness of life, and also that it is an earnest to us of the resurrection to come.  

Ephe. 4.10 joh. 7.37. joh. 16.7. Mat. 28.20 Act. 13.19  14 As concerning his ascension into heaven: thereby he beginneth at length his kingdom: Seeing also, after he was ascended into heaven, when he had forsaken the earth, 
Mar. 16. 1● Hebr. 1.1.  he powered a more greater abundance of his spirit, and advanced his power more greater, both in helping his, & also in overthrowing his enemies, yet so is he now absent according to the presence of his body, that he is every where present according to his Majesty, & with more present power doth govern, heaven, and earth.  
15 Hereupon it followeth, 
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 hand of his Father, spoken by way of similitude, taken of Princes, whereby his blessedness is signified: but much more those offices to rule and govern are committed unto him, that both heavenly and earthly creatures may with admiration look upon his Majesty, be governed with his hand, behold his countenance, and be subject to his power, and it forceth not that Steven saw him standing, because we speak not here of the gesture of his body, but of the majesty of his dominion: so that to sit, is nothing else but to be chief judge in the heavenly judgement seat.  

Eph. 2. ● Hebr. 7.25 Rom. 8.34 Ephe. 4.6  16 Hereof Faith gathereth a triple commodity. First the Lord by his ascending into heaven, hath opened the entry of the heavenly kingdom, which was shut up by Adam. Moreover, that he sitteth with his Father as a Patron, Intercessor, and continual Advocate, etc. Finally, that his power being powered from thence unto us, he worketh many things excellently in us.  

Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.1  17 As concerning the return of Christ to judge the quick and the dead, First he briefly expoundeth the doctrine itself. Secondly, he showeth in what sense they are called quick, which shall be found alive at that day: because some of the old Fathers have doubted in the exposition of the same word.  
18 What a singular comfort thereof ariseth to us, 
Rom. 5.33 joh. 5.22  when we hear that judgement is in his power which will be our gentle Prince, head and Patron. And what is to be thought of this Apostles creed.  
19 Of these things which are before spoken, 
Act. 4. 1● Hebr. 12.17 Gal. 3. 1●  it is manifest that the whole sum of our salvation, and also every part are comprehended in Christ. And therefore we must so much the more héedily beware that we draw not away from him any part thereof, be it never so little. And the same is to bend from the right way, if we bend any part of our thought any way, although we chief respect him.   

Cap. 17. That it is truly and properly said, that Christ hath deserved God's favour and salvation for us.  
CHrist is not only the instrument or minister of salvation, 
Act. 3.10  but also the Author and Prince, neither is God's grace obscured by so saying, because the merit of Christ is not set against the mercy of GOD, but hangeth thereon, that both may well stand together, for those things which are orderly set one under an other can not disagree.  

Aug. li. 1. de pra●●st. Sanct.  The most clear light of predestination and grace, is our Saviour himself, the man Christ jesus, which hath obtained so to be, by the nature of man which is in him, without any deserving of works, or of Faith going before, he that made of the seed of David a man righteous, that never should be unrighteous without any deserving of his will going before, 
Aug. de bon● perseverent. Cap. vlt.  even the same doth of unrighteous, make them righteous, that are the members of the head.  
2 These two (that is to say, the grace of God and the merit of Christ) may well stand together, 
joh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21  as is proved by divers places of Scripture, which knit them together, and so truly that they grant that Christ doth give somewhat of his own: because this praise is given him severally from his Father, that it is his grace, and proceedeth from him.  
3 As concerning the beginning of the cause, 
●●m. 5.11.19  he proveth by certain witnesses of Scripture, that Christ by his obedience hath deserved favour for us with his father.  
4 The better that this same thing may appear, 
1. john. 15. Luke. 22.20. joh. 1.29 Heb. 9.22 Gal. 3.13 Esay. 53.57 1. Pet. 2. 2●  he showeth that it happeneth to us by the death of Christ, or the shedding of his blood.  
5 And so truly, that he hath not obtained it freely, but hath paid a price to deliver us from the guiltiness death. Ro. 3.24. 1. Pe. 1.18. 1. Cor. 6.20. Col. 1.14 Col. 5.2.14. Gal. 2.21. Levi. 18.5. Act. 13 38. Gal. 4.4. Rom 4.5. joh. 6.55. Eph. 3.2. Ro. 4.25. joh. 6.57. Phi. 1.29.  
6 It is a foolish curiosity to search with the schoolmen whether Christ deserved for himself or no: 
Rom. 8. 3● Esay. 9.6 john. 17.19 Phi. 2.9 Luke. 24.26  seeing it was neither needful that he should be careful for himself: neither do the Scriptures teach that he was given for himself, but for us.    

The third book entreateth of the manner how to receive the grace of Christ, and what profit doth grow unto us, and what effects thereof.  
The Argument.  
THE principal places which he entreateth of in this book are seven: all which notwithstanding after a sort, yet the chiefest part clearly do belong to the entreating of faith. And first he showeth how it cometh to pass, that those things profit us which are spoken of Christ, that is to say, not by our own power, but by the secret and special working of the spirit, Chapter first. Moreover because the spirit worketh this good only, by no other means then by faith, he joineth a just entreaty of faith, Chapter 2. Thirdly, to the intent that this wholesome faith may the better be made known, showing what fruit doth necessarily come thereof, he proveth that true repentance doth always proceed from it, and reasoneth much thereof, from the third to the tenth. First, entreating generally of repentance, Chapter 3. Moreover of papistical repentance, and for that cause of Contrition, Confession, and Satisfaction Chapter 4. Of indulgences also, and Purgatory, Chapter 5. Last of all, that he may specially speak of true repentance, that is, the two parts thereof, of mortification of the flesh, and quickening of the spirit: so descending to the life of a Christian man, which consisteth in both of them, from the sixth to the tenth. Fourthly, more plainly to show what the profit of this faith is, and what effects follow, First he entreateth of justification of faith, from the eleventh to the eighteenth. Moreover, of Christian liberty, which is as it were an appendix of justification, Chapter 19 Fifthly, he descendeth to prayer, because the same is the principal exercise of faith, & as it were the mean or instrument whereby we daily take hold of God's benefits Chapter 20. Sixtly because before he had said (in the first Chapter) that all men do not indifferently embrace the communication of Christ, which is offered through the Gospel, but they only whom GOD vouchsafeth by the power of the holy Ghost, and special grace. Lest this should seem absurd, he joineth a special treatise of God's Eternal election, from the one & twenty, to the four and twenty. Last of all, because many ways it may be grievous unto us to be exercised under this hard warfare which always accompanieth the life of a Christian man, he proveth the same may be pacified by meditation of the resurrection: and for that cause he joineth an entreaty thereof Chapter 25.  

Chapter 1. That those things which are spoken of Christ, do profit us by secret working of the holy Ghost.  
Howsoever the father bestoweth those gifts which we have spoken of, upon his only son, he hath not done it for his private commodity, but to enrich us which were without them, and needed them, 
Ephe. 4.11 Rom. 8.29. Gal. 3.16. 1. john 5. ● 1. Pet. 12.  yet they do not appertain unto us, till we grow together with him in one: Which albeit we obtain by faith, yet when we see that all men do not indifferently embrace the enterpartening of Christ which is offered by the Gospel, we must climb somewhat higher, and confess also that it is brought to pass by the secret and special working of the holy Ghost, that we enjoy Christ jesus and all his good things.  
2 Hereupon also it cometh to pass that Christ came furnished with the holy spirit after a certain peculiar manner, 
●oel. 2.28 Rom. 8.9.11 john. 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5  not only to quicken and nourish us with his general power: but much more to sever us from the world to form in us an heavenly life: and gather us together into the hope of eternal inheritance, this also he doth not in that he is the eternal word: but also according to the person of a Mediator.  

Gal. 4.6 2. Cor. 1.21 Rom. 8.10. john. 7.17 Eze. 36.25 1. john. 2.20 Luke. 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30  3 That the same power of the holy ghost is in us either the titles wherewith he is marvelously set out do manifestly prove, as in that he is called the spirit of adoption, the pledge and seal of our inheritance, the water, oil & ointment, fire, spring, and hand of God. All which do manifestly teach that we are his members by grace, and power of the holy ghost, and for that cause only he bringeth to pass that he should contain us under him, and we again possess him.  

john. 1.23 Ephe. 1.13 2. The. 1.3 john. 14.17 ●●ke. 3.16.  4 But coming to entreat of faith by this means he maketh himself way. Faith is the principal work of the holy Ghost: to it for the most part are referred all those things that we commonly find spoken to express his force and working. This he proveth many ways, before he entreat 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 three principal parts, for first he briefly toucheth certain things: which otherwise would let the entreaty of faith, from the 1. to the 13. by occasion whereof he entreateth of the object of faith, cap. 1. Moreover of faith, wrapped and hidden, by occasion whereof he showeth the definition of faith, from the 2. to the 7. Thirdly of an unformed faith, or of the reprobates, from the 8. to the 12. Last of all, of the diverse signification of the word 13. Moreover that it may appear to all men, what that faith is which is entreated of, he showeth particularly the definition which he showed before from the 14. to the 40. Last of all by the apostles authority, he briefly confirmeth his own definition: and by that occasion he showeth against the schoolmen what relation faith, hope, and charity have between themselves, from the .41. to the 43.  

1. Tim. 6.16 john. 8.12 Luke. 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2. 2●  1 First as touching the object of faith, the schoolmen have barely made. God the object of faith, leaving Christ, when the scripture teacheth, that the invisible father is no otherwise to be sought for than in Christ, as in his own proper image.  
2 Moreover as touching their feigned devise of an hidden faith, that is, obediently to submit ourselves to the Church, and to be ready to embrace for true, what soever 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 will of God. For when Paul saith, That with the heart we believe to righteousness, and with the mouth, confession is made to salvation; he showeth that it is not enough if a man unexpressedly believe that which he understandeth not, 
Rom. 10.10  nor seeketh to learn, but he requireth an expressed acknowledging of God's goodness, in which consisteth our righteousness.  
3 Howsoever many things (such is the ignorance wherein we are compassed) are wrapped and hidden from us in this mortal life: yet is it most absurd, under this colour to entitle ignorance tempered with humility, by the name of faith, which truly lieth in the knowledge of God & Christ, 
john. 17●.  not in reverence of the Church.  
4 Our faith is also wrapped and hidden so long as we wander in this world, not only because many things are yet hidden from us: but also because we are compassed about with many mists of errors, for the highest wisdom of the most perfect is this, to profit more and proceed on further, with gentle willingness to learn: 
Ephe. 3. 1●  therefore Paul exhorteth the faithful, if upon any thing they differ one from another, to abide for revelation.  
5 Faith also may be called wrapped and entangled, which notwithstanding is properly nothing else, but a preparation of faith, whereof he bringeth two examples: Moreover he concludeth that such willingness to learn, 
john. 4.46.47 2. Tim. 3.7  with a desire to proceed further, differeth far from the gross ignorance of the Papists.  

Ephe. 4.20 Rom. 10.4 Esay. 55.33 john. 10.13 Psalm. 150.8 Phi. 2.17  6 Such is the relation of the word to faith, that the word is the fountain & pillar of faith, and as it were the glass, wherein we may behold God: to conclude without the knowledge of the word, there can be no faith.  
7 Neither yet at every word of God is faith boulstered up (although in all things it subscribe to the truth of God) neither doth it so much respect his will only whatsoever, 
Psalm. 40.11  as his kindness or mercy: yet the same which is offered with his word, and joined with his will and truth, doth easily exclude all doubt. Faith therefore is a steadfast and an assured knowledge of God's kindness towards us, which being grounded upon the truth of the free promise, in Christ is both revealed to our minds & sealed in our hearts by the holy ghost.  
8 Now as touching their deformed faith, that is to say, 
Rom. 10.10 Rom. 1.5 john. 3.25  such assent whereby every despiser of GOD, receiveth that which is uttered out of the scripture, although there be no access made of a godly affection to the same assent, vain is their false invention, seeing one and the self same spirit maketh every one to rest in the certainty of faith: and doth also furnish them all with his sanctification, so that faith can by no means be severed from a godly affection.  
9 He shaketh the place of Paul out of their hands, 
1. Cor. 13.2 This word Faith, is taken for power of doing miracles which every ungodly man alusively hath: for the gift of prophecies and tongues, & other gifts, of graces, are aswell with the wicked as with the godly.  wherewith they are wont to defend their ignorance: moreover he pointeth as it were with the finger, what it is that driveth them into error, that is, that when the word of faith hath diverse significations, they not considering the diversity of the thing signified, dispute as though it were taken for one thing in all places alike, they also for teaching sake, do willingly grant that there are divers sorts of faith, besides that only faith of the godly: There may undoubtedly be two sorts of men to whom the testimony of faith abusively 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 reverence thereof.  
10 Such persuasion of the faith of the wicked, is rather a shadow or an image, than faith itself: seeing it differeth so far from the sound truth of faith. 
Acts. 15.18  Howsoever therefore such persuasion doth not only deceive others, but also themselves some times, yet these last have the same common with the Devils, and the first inferior. Simon Magus being overcome with the majesty of the Gospel, had a certain faith, such as it was, and so acknowledged Christ to be the author of life and salvation, that he willingly professed himself to be one of his: 
●uk. 8.7.13  after which manner it is said in Luke, that they believe for a time, in whom the seed of the word is choked up before it bring forth fruit, or before it take any root at all, that by & by withereth away, perisheth, and though it seem to have taken root, yet those are not lively roots: the heart of man hath so many secret corners of vanity, is full of so many hiding holes of lying, is covered with so guileful hypocrisy, that it often deceiveth itself: 
jac. 2. 1●  but let them that glory in such shadows of faith, understand that therein they are no better than the Devil.  
11 Neither ought it to seem hard, if such faith be attributed to the reprobate seeing experience teacheth, that the reprobate are sometimes moved with the same feeling that the elect are. So that in their own judgement they differ nothing from the elect, when notwithstanding he differeth much from the peculiar testimony which the spirit giveth to the elect: for their feeling is frail, and vanishing away, but the feeling of the elect is not so.  
Where Paul affirmeth that faith is the fruit of election, 
2. The. 1.4  it is thereby meant that none do receive the light of faith, nor do truly feel the effectual working of the Gospel, but they the are foreordeined to salvation, and although the reprobate have a feeling, yet that feeling is not the true effectual working of the Gospel. 
Heb. 6.1  The Apostle ascribeth to them that taste of the heavenly gifts that Christ ascribeth to them a faith for a time: not that they sound perceive the spiritual force of grace, & assured light of faith, that they may with the elect with full mouth cry out, 
Rom. 8.15  Abba, Father: but because the Lord the more to condemn, and make them unexcusable, conveyeth himself into their minds, so far forth as his goodness may be tasted without the spirit of adoption.  
12 The reprobate are but for a time, because they abide not in the will and truth of GOD, but in a vanishing feeling, and are not thoroughly soaked, but only lightly washed over with the knowledge of the Gospel, they are with no other faith or light sprinkled, than with the which may perish: but the elect, are never deprived of their faith, although it be little and weak. The reprobate also are sometimes so touched with the feeling of God's grace, that they have raised up a certain desire of mutual love (such as was in Saul, who had in him a godly affection, to love God, by whom he knew himself to be fatherly handled, and therefore was delighted with a certain sweetness of his goodness) yet they do not sound love as children, but are led with a certain affection like hired servants: but so that they do not counterfeit a faith, which yet lack true faith, while being carried away with a sudden violent motion of zeal, 
john. 8.3 Tit. 1.1 Matth. 15. ●3  and possessed with sluggishness, deceive themselves with false opinions. But there are other some which are not ashamed to mock both God and men, while falsely they imagine that they have faith, 
jam. 2 1. Tim. 15.19  from which they know themselves to be very far of.  
13 Now as touching the signification of the word, 
1. Tit. 3.9 Col. 2.3  the same is divers and and many ways, for sometime under the name of Faith, is entitled the sound doctrine of godliness, sometime that particular doctrine which is restrained to some particular object, 
Matth. 9.2 1. Cor. 13.10  sometimes the gift of miracles, sometimes the ministery or doctrine, whereby we are instructed in the faith.  
Now coming to the definition and expounding every part thereof, he chooseth aside to himself six principal members to be expounded: to the first whereof he assigneth sections 14. to the second, from the 15. to the 17. to the third 28. to the 4. from the 29. to the 32. to the fift 32. to the last, from the 33. to the 40.  
14 As touching the first, he showeth what is the knowledge which he requireth in his definition: 
Ephe. 3.18 Col. 1.28 1. Ioh 3.3 2. Cor. 5.6  undoubtedly not such as is wont to be in man's understanding, but in all points infinite, and far higher than all other understanding: and that rather by God's persuasion, than by natural demonstration.  
15 It is called Sure and steadfast, to express thereby a more sound constancy of persuasion, & that by this means, a doubting & rolling opinion, on the one side may be excluded: on the other side a doubtful and an entangled conception: for we by nature are very ready to distrust & misbelief, so that the thing which we all confess with mouth (that God is faithful) no man can persuade himself thereof, without great strife, specially seeing in every one there is doubt of themselves. Psal. 19.31. Pro. 30.5. Ephe. 3.12 Psal. 119. through out.  
16 The chief stay whereon Faith hangeth, is turned to this, that we should not think that the promises of mercy which the Lord offereth to be true beside us, and not at all in ourselves, 
Rom. 5. ● Hebr. 3. 1● Rom. 8.38 Ephe. 1. 1●  but rather that inwardly embracing them we make them our own, neither is there any truly faithful, but they that come to that confidence.  
7 He wipeth away an objection, that the faithful do find by experience a far other thing, that they are not only tempted with unquietness, but also are sometimes shaken with most grievous terrors: but he teacheth no such security, as is assailed with no carefulness, but rather he confesseth that the faithful have a perpetual strife with their own distrustfulness: 
Psal. 42.6 Psal. 31.21 Psal. 116.7 isaiah. 7.3  yet so that they faint not or turn their backs, but they always follow their strife, and at length go away conquerors, as may be seen in David, who always was not of quiet mind: and also by comparing of David with Achas.  
18 This contention whereof he speaketh, ariseth of the contrariety of the flesh and the Spirit, yet so it shaketh us, that although we be strooken, we are yet never driven from our place.  
19 He showeth by two similitudes, that although our faith be not very perfect, yet it is undoubtful and certain. As a man that is in prison shut up, 
The last similitude.  hath the beams of the Sun shining in, sidelong at a narrow window, or as it were, but half glimmering, wanteth indeed the free beholding of the sun, yet seethe with his eyes an undoubted brightness thereof, and receiveth the use of it: so we being bound with the fetter of an earthly body, how so ever we be on each side shadowed with much darkness, yet we are sufficiently enlightened unto perfect assurance by the light of God, extending his beams of light upon us, though it be but little, to show forth his mercy.  
20 And both may stand very well. 
1. Cor. 13.9   
21 The faithful so oft as they are strooken with fear, do so labour by God's word, 
Mat. 8.25 job. 11.1  and betake themselves again into God's bosom, that they fly not from God, when he punisheth, but trust in him. Neither doth unbelief reign in the hearts of the godly, but outwardly assaileth them, neither doth she deadly wound them with her weapons, but only trouble them, or so hurteth them that yet the wound is curable. 
Ephe. 6. 1●  For faith serveth us for a shield: that being holden up against weapons, doth so receive the force of them, that it either utterly driveth them back, or at least so breaketh their violence, that they can not pierce us to danger of life. Therefore when faith is shaken, it is like as if a strong soldier which the violent stroke of a dart be compelled to remove his foot & give ground a little: and when faith itself is wounded, it is like as if his buckler by some stroke be in some part broken, but yet so that it is not stricken through. for always the godly mind will attain to rise thus high: 
Psal. 23.4. 1. joh. 5.4  If I walk in the midst of the shadow of death: I will not fear any evil, because thou art with me.  
Augustine saith, how great Engines so ever the Devil raiseth up against us, so long as he possesseth not the place of the heart, where Faith dwelleth, he is cast out of the doors.  
22 The other kind of fear, which the faithful learn by the examples of God's vengeance showed against the wicked, doth nothing diminish the safety of their Faith, but doth more confirm the same. And they set such examples before their eyes, not to beat down their consciences with terror, that they rest not upon the assuredness of God's mercy, but diligently to hold down, the rash presumption, which out of the remnants of the flesh creepeth sometimes even into the holy ones, that with vain confidence it wax not outrageously wanton. When the Apostle in setting forth the scourges wherewith the Lord in old time, had punished the people of Israel, putteth the Corinthians in fear that they entangle not themselves with like evils, 
1. Cor. 10.11  he doth not thereby abate their affiance, but only shaketh away the dullness of the flesh, by which Faith is wont more to be oppressed then strengthened. And when he taketh occasion of the jews fall, to exhort him that standeth, to take heed that he fall not, 
Rom. 11. ●●  he doth not therefore bid us waver, as though we were not thereby assured of our steadfastness, but only he taketh away arrogant presumption, & rash trusting too much in our own strength, that after the thrusting out of the jews, the Gentiles being received into their place, should not too much outrageously triumph against them Albeit he speaketh not only to the faithful, but also in the same saying comprehendeth the hypocrites that gloried only in the outward show.  
23 Neither doth this hinder, 
Phi. 2.12 Psal 5.7 Pro. 2●. 14  that we are commanded with fear & trembling to work our salvation when he requireth nothing else of us, but that we should accustom us, with much abasing of ourselves, reverently to look upon the mightiness of God. And there is no cause to the contrary, but that the faithful may at one time both be in fear, 
〈◊〉. 3. ●  & also enjoy most assured comfort, in respect that sometime they turn their eyes to behold their own vanity, and sometimes they cast that thought of their mind upon the truth of God, as also on the contrary, unsensibleness and carefulness hath place in the reprobate.  
24 Yet do we not so make room to them, which how soever they grant, that so oft as we look unto Christ, we find in him full matter to hope well, yet would they have us waver and stagger in beholding our own unworthiness: for they so place conscience between hope and fear, that it altereth from the one to the other, by interchangeable times and courses, Faith thereupon giving place to desperation: but it is sure that Christ with his worthiness hath brought to pass, that our unworthiness should never come in the sight of God: 
Rom. 8.10  therefore of our unworthiness there can arise no despair or doubt, that at any time it should hold any government in the minds of the faithful.  
25 This he confirmeth by the testimony of Bernard, who saith, that in studying the benefit of God, upon the soul, he findeth two things, as it were contrary. If I behold saith he, the soul itself, as it is in itself, and of itself, I can say nothing more truly of it, than that it is utterly brought to nought: it is loaden with sin, covered with darkness, entangled which deceitful enticements, itching with lusts, subject to passions, filled with illusions, always inclined to evil, bend to all kind of vices, finally full of shame and confusion. 
isaiah. 64. ●  Now if all the very righteousness of it being looked upon, by the light of the truth, be found like a cloth stained with flowers, then what shall the unrighteousness thereof be accounted: If the light that is in us, 
Mat. 6. ●3  be darkness, how great shall the very darkness be? What then? man is mad unto vanity, is brought to nought and is nothing: But how is he nothing whom God doth magnify? 
Barn. in H●nai. 5. of the dedication of the Temple.  how is he nothing towards whom God's heart is set? brethren let us take heart again. Though we be nothing in our own hearts, peradventure there may somewhat of us lie hidden in the heart of God. O Father of mercies, O Father of the miserable, how dost thou set thy heart toward us? for thy heart is where thy treasure is: But how are we thy treasure that are nothing? All nations are so before thee, as if they were not, they shall be reputed as nothing. Even before thee, not within thee: so in the judgement of thy truth, but not in the affection of thy pity. Thou callest those things 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 themselves, yet with thee they are according as Paul saith, 
Rom. 9.12  not of the works of righteousness, but of him that calleth.  

Pro. ●. 7 Psal. 100. 1● Pro. 10.5.14 Mal. 1.7  26 This fear also proceedeth from a double understanding, that is to say, to honour or reverence God as a father, to fear him as a Lord, how so ever he putteth a difference between them, yet he confoundeth both together.  
27 That which john saith, the fear is not in charity, 
1. joh. 4.8  etc. maketh nothing against this: for he speaketh not of willing or childlike fear, but of constrained and servile fear: for the wicked fear not God's displeasure, 
Eph. 5.6 Col. 3.6  but his punishment and wrath, and that truly as though it did hang every hour over their necks: but the faithful, fear not so much punishment as displeasure, neither do they that truly, as though some punishment did hang over them, but they beware, lest they procure it.  
28 After he hath made perfect the second member of the definition, he cometh to the third, that is to say, to that which he said, had respect unto Faith (God's good will) in which word he interpreteth is assigned whatsoever belongeth to perfect felicity: 
Es. 80.4 isaiah. 2. ●●  Seeing the Scriptures do determine in this one, the salvation, because God banishing away all enmities, hath received us into his favour. The grace of God than is the spring of all good things, as well belonging to this life, as to the life to come: and those things are brought to pass in this life, 
Psal. 63.4 Rom. 8.35  that not only prosperity, but also adversity are blessed, because they are turned to helps of our salvation.  
29 The fourth member he hath made the free promise of God, showing that it is the foundation of Faith: whereof he rendereth a reason, for because Faith although in all points it embrace the word of God, yet properly it beginneth at a promise, therein continueth, 
Rom. 10.8 Rom. 1.6 2. Co. 5.18  and thereupon endeth: and in that sense is not the law but the Gospel called of the Apostle the word of Faith.  
30 Neither yet is Faith in this restraint divided, and one only peace taken hold off, (as some maliciously allege) seeing it is granted that Faith hath respect to all the parts of God's word, 
Hebr. 11.7  neither is it our meaning to show any other than these two: that Faith never steadfastly standeth, until it come to the free promise: and that we are no otherwise reconciled to God by it, 
Rom. 10.8  but because it coupleth us to Christ, freely offering salvation.  
31 hereupon may be gathered, 
Psal. 9.11. Psal. 109.43 Rom. 4.21 2. Tim. 1.18 Psal. 43.1  that Faith doth no less need the word, than the fruit doth need the lively root of the tree: & yet in the mean time the power of God is not excluded: but the beholding thereof, in this cause necessary: but no idle but an effectual power must be conceived. Last of all, we must take heed that we pass not beyond the limits of God's word, that the zeal of Faith doth enforce us beyond our bonds into some vice, as Sara, Rabecca, and Isaac, 
I see not why jacob should not be reckoned among those of whom look lib. 2. Cap. 10. sec 14..  whose fall and weakness did darken Faith, but not put it clean out, yet we in the mean space are admonished not to despair, although it be never so little from the word.  
32 The fift member is, that he concludeth all the promises in Christ: which he proveth by this means: There is no promise which cometh not of love, but there is no love but in Christ, therefore there is no promise but in him: 
Mat. 3.17. Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17  his mayor he fortifieth against two objections, the first neither maketh it any matter, etc. the last neither doth it any more, etc. The minor, first, he confirmeth by testimonies of scriptures: moreover also he maketh defence against certain examples that may be objected. First Naaman the Sirian, when he required of the Prophet the manner how to worship God aright, it is not like that he was instructed concerning the Mediator: yet his godliness is praised. But it may be answered, that it had been an absurdity for Elizeus when he taught him of small things to have said nothing of the principal point: therefore although they had a dark knowledge, yet it is like that they had some knowledge, because they did use themselves in the sacrifices of the law, which must have been deserved 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 have been done but by Faith. And so the Eunuch to whom Philip was carried, if he had had no faith, he would not have taken the travel and expenses of so long a journey, to worship an unknown God, and although when Philip examined him, he bewrayed his ignorance of a Mediator, and his Faith was partly unexpressed, not only concerning Christ's person, but also concerning his power, and the office committed to him of the father, yet it is certain that they were instructed of such principles as gave them some taste of Christ, although but small. 
Act. 10.4  Neither did Cornelius when he had once embraced the jewish religion, spend so much time without being acquainted with the first grounds of true doctrine.  
33 The sixth and last member is, that Faith is no otherways revealed in our minds, nor sealed in our hearts, 
2. Tim. 1.14 Gal. 3.2  then by the holy Ghost: but seeing this member is in two parts, he showeth both in this place, that is, that Faith is both ways the singular gift of God, and that man's mind is purged or cleansed to taste the truth of God, and that the mind is established therein. The holy Ghost also is not only a beginner of Faith, but also doth by all and singular degrees increase it, till that it bring us unto the kingdom of heaven.  
34 First he proveth the former member both by reasons and testimonies: 
1. Cor. 2.11 Mat. 11.25 Luk. 10.21  Moreover he openeth the same with certain examples and a similitude, showing that man's understanding receiving brightness by the light of the holy Ghost, doth never till then truly begin to taste of those things that belong to the kingdom of God, being before altogether unsavoury & without judgement of taste, to take assay of them: therefore when Christ did notably set out unto two of his Disciples the mysteries of his kingdom, 
Lu. 24. 1●  yet he nothing prevailed till he had opened their senses that they might understand the Scriptures. When the Apostles were so taught by his godly mouth, yet the Spirit of truth must be sent unto them to power into their minds the same doctrine which they have heard with their ears. 
job. 16.15  The word of God is like unto the Son that shineth unto all them to whom it is preached, but to no profit among blind men, but we are all in this behalf blind by nature, therefore it can not pierce into our mind but by the inward Master the holy Ghost, making by his enlightening, an entry into it.  
35 Wherefore the Spirit of Faith is called Faith itself, 
2. Cor 4. 1●. 2. Thes. 1.11  it is the work and good pleasure of God, & the pattern of the holy Ghost. God also the more to show his liberality in so excellent a gift, doth not repute all men worthy thereof, without difference, but by singular privilege doth impart it on whom he will. Augustine crieth out, that it would please the Saviour to teach him, and that the very believing itself is of gift and not of deserving. No man sayeth he, cometh to me, unless my Father draw him, and to whom it is given of my Father. It is marvelous that two do hear, the one despiseth, the other ascendeth up. Let him that despiseth, impute it to himself: let him that ascendeth, not arrogantly assign it to himself.  
36 Taking in hand the last member, he draweth his confirmation from the former, as it were from the less to the more, that is to say, that the distrustfulness of the heart, is greater than the blindness of the wit, and it is far more harder to have the mind furnished with assuredness, than the wit to be instructed with thinking. 
Ephe. 1.15 2. Cor. 1.21  The Spirit also for this cause is called the seal, earnest, and spirit of promise.  
37 Yet the Spirit doth not so confirm the minds of the faithful, 
Psal. 46.3 Psal. 3.5 isaiah. 30. Psal. 37.7 Hebr. 10.36  but, as before is declared, sometime they are tossed, and yet stand they sure.  
38 Hereby we may judge how pernicious & pestilent is that doctrine of the schoolmen, that can no otherwise determine of the grace of God toward us, them by moral conjecture: for nothing is more contrary to Faith, than either conjecture, or any thing near unto doubting. And do very ill writhe to this purpose, 
Ecle. 9.2  this testimony of the Preacher: No man knoweth whether he be worthy of hatred or love: that is to say, if any man will judge by the present state of things whom God hateth, or whom God loveth, he laboureth in vain, and troubleth himself, to no profit for his pains, 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 soul of man differeth not from the soul of a beast, as may be gathered, 
Eccle. 3. ●  because it seemeth to die in like manner, Shall we therefore gather that the immortality of the soul standeth upon conjecture, shall we gather that there is no certainty of God's grace, because we can conceive none by the beholding of present things.  
39 That which they object, 
1. Cor. 2.12  that it is rash presumption, to profess an undoubted knowledge of God's good will, or that we are endued with the spirit of Christ: and therefore for modesty and humility sake, 
Rom. 8.14 2. Cor. 13.5 Esay. 34.3 john. 14.17  in assuring this certainty they would have us more doubtful, he encountereth with most strong testimonies of the scripture, and declareth the same with an excellent Antithesis, of them and Paul.  
40 Then he also wipeth away that which they object: that although to our present state of righteousness we may gather a judgement of the grace of God, yet the knowledge of perseverance to the end abideth in suspense, especially seeing the Apostle feareth us, 
Rom. 8.38  with making mention of our weakness & inconstancy, Saying, let him that standeth, beware that he fall not: but Paul meaneth not such a fear, 
1. Cor. 10.12  whereby we should be overthrown, but whereby we may learn to humble ourselves under the mighty hand of GOD, 
1. Pet. 5.6  as Peter expoundeth it.  
41 Now after he hath declared the definition, in this sort he handleth it, to show that the same is not contrary, 
●eb. 11. ●  but doth very well agree with that which the Apostle delivered: which while he openeth or expoundeth, he showeth also this, 
Rom. 8.24 2. Cor. 1.12  that faith is the most sure foundation of those things which are promised to us of the Lord, (which doth well agree with the former argument) moreover also it is mere dotage, in which the schoolmen say, that charity is before faith and hope.  
42 Yet it cannot be, but this lively faith, 
Rom. 8.24 Heb. 2.3  hath with it the hope of eternal salvation as a sure companion, the help of hope is many ways necessary to confirm faith, as is showed by divers forms of temptations.  
43 For the conjunction and affinity which faith and hope have together, 
2. Pet. 3.8 Phi. 1.20 Gal. 5.5.  the Scriptures sometimes confound the names of faith and hope. Peter Lombard hath unsavourly laid a double foundation of the faith, that is to say, the grace of God, and merit of works, but let us cast away the confidence of works, be bold to hope well, 
Matth. 9.27  for he will not deceive us, that said, Be it unto thee according to thy faith.   

Cap. 3. That we are regenerate by faith, wherein is entreated of repentance.  
ALthough the title seem to promise some declaration of faith, yet he entreateth only of repentance, which always accompanieth true faith. And the chapter in my judgement may aptly be divided into five parts: for first he showeth certain opinions of others about repentance, from the first to the fourth. Secondly he showeth what is to be determined thereof in his own judgement, from the fift to the ninth. Thirdly he assigneth the cause why he would the same should be extended to the last end of life, which he affirmeth in the declaration of his definition, from the tenth to the fourteenth: Fourthly, he showeth either to what purpose, or to what end the fruit of repentance tendeth, from the 15. to the 20. last of all, how it may profit us, from the 21. to the 25.  
As touching the first, there are three things which he reckoneth in this place out of other men's judgements, whether should be first, faith or repentance, on how many parts it standeth, and how manifold it is. No man hath faith, which apply not his whole endeavour, to the meditation of repentance: yet they are all deceived, that think that repentance doth rather go before faith, than flow or spring forth of it.  
2 How unforcible 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 err. The Anabaptists and jesuits do wickedly dote, which prescribe certain days of repentance, before they receive their companions into the communion of grace. The cause of repentance, is fet from the grace and promise of salvation, if it had been said, Because the kingdom of GOD is at hand, therefore repent.  
3 They which have taught, that repentance standeth on two parts: Mortification, and Vivification, the last part they have wrongfully interpreted, while they call it comfort, which rather signifieth a desire to live well, which groweth of regeneration, as if it were said, that man dieth to himself, to begin to live to God.  
4 Some others have made two sorts of repentance, the one of the law, the other of the Gospel, 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 sin, & worn away with the fear of the wrath of God, sticketh fast in that trouble, and cannot wind himself out of it, for albeit he acknowledgeth the grievousness of his sin,, and is afraid of the wrath of GOD, yet in thinking upon God only as a revenger, and judge, he fainteth at the feeling, so that their repentance is nothing else but an entry of Hell. But the repentance of the Gospel, 
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 spur of sin, is recomforted and refreshed with confidence of God's mercy, and is returned to the Lord.  
5 Coming to expound his own meaning, first he proveth, that repentance and faith, albeit they cannot be separated, 
Acts. 20.21  yet must they so be distinguished, that by no means faith may be set under repentance: Moreover, after he hath expounded the Etymology of the word, he joineth a true definition of the thing also, that it is a true turning of our life to GOD proceeding from a pure and earnest fear of GOD: 
Matth. 3.2 1. Sam. 7  which consisteth in the mortifying of the flesh, and of the old man, and in the quickening of the spirit.  
6 His definition standeth on three parts, the first, because he will have it to be a conversion or turning: 
Eze. 18.31 jere. 4.3  it consisteth not only in outward works, but in transfourming of his soul.  
7 The second is, that it ought to proceed of an earnest fear of God: and this fear partly is stirred up by the remembrance of the judgement of God: 
Acts. 17.30 Exo 2.9 2. Cor. 7.10  partly, by the punishments already extended, otherwise such is the stubbornness of our hearts, that unless it be pricked up with threatening, as with mallets, the dullness of our flesh would not be corrected.  
8 The third standeth of two parts, 
Psalm. 34.14 Rom. 8.4  Mortification and Quickening, both which are severally expounded.  
9 Both these things do happen unto us by the partaking of Christ, therefore at one word, 
Rom. 6.6 2. Cor. 3.18 Ephe. 4.24 Col. 3.10  repentance is nothing else then a renewing of God's image in us, neither is the same performed in some short time, but extended to the last end of life.  
10 But in that he would have it extended to the last end of every man's life, it is for this cause, that there remaineth in the regenerate a feeding of evil, and matter of strife. This same feeding Augustine oftentimes calleth not sin, but infirmity: which notwithstanding is sin, and sometime is called by that name of Augustine.  
11 Neither is this any let to the contrary, 
Ephe. 5.26  that God is said to purge his Church from all sin, for the same ought rather to be referred, to the guiltiness of sin, than unto the matter of sin: although sin always dwell in us, yet it beareth no dominion: but that there remain some remnants as yet in the regenerate, 
Rom. 7.6  & doth greatly trouble them, it is manifested out of Paul.  
12 But so those desires are universally condemned, wherewith man naturally is moved that those things are excepted, which God hath so engraven in the mind of man, at the first creation, that they cannot be rooted out without destroying the very nature of man, and none but only unnatural and unbridled motions, that fight against the ordinance of God, are strooken with this curse. And albeit we are all infected by reason of the corruptness of nature, yet are they not condemned in respect they are natural, but in respect they are inordinate. Augustine is of that judgement.  
13 It is showed by many testimonies taken out of his works, 
jam. 1.15  that he thought so: that which they object out of james on the contrary is weak. Augustine saith, That the law of sin is both released by the spiritual regeneration, and abideth in the mortal flesh: released herein, because the guiltiness is taken away in the Sacrament, whereby the faithful are regenerate, 
Rom. 6.10  & it abideth because it worketh the desires against which the faithful do fight.  
14 Against the Anabaptistes, which will not have the regenerate careful to bridle the lust of the flesh, as though after they have received the spirit of god, they could never sin again, 
2. Cor. 12.15 Rom. 7.6  or as though they proceeded further than the Apostle.  
15 Going about to speak of fruits which ought to follow repentance, he taketh beginning of those places, which the Apostle in another place describeth: yet in the mean time keeping in doubt whether they ought to be counted causes or effects, or parts, or affections, 
Heb. 12.3  yet all are very necessary to be known. As concerning sorrowfulness, he counseleth to keep measure, lest such sorrow and loathing of ourselves do swallow us up: and this he counseleth by the holy advise of Bernard, 
Ser. 11. in Canti.  which is this, Sorrow for sins is necessary, if it be not continual, I counsel you sometime to return your fault from grievous & painful remembrance of your own ways, and to climb up to the plain ground, of cheerful remembrance of the benefits of God, Let us mingle honey with wormwood, that the wholesome bitterness may bring us health, when it shallbe drunk tempered with sweetness, and if you think of yourselves in humility, think also of the Lord in goodness.  
16 Hereby it appeareth, what be the true fruits of repentance, for as touching outward testimonies, although they always follow repentance (as to be in filthiness, mourning & weeping) yet must we beware that we lay not the force of repentance upon them, 
joel. 2.13 jacob. 4.8 2. Cor. 7. 1●  neither set it out with old and unmeasurable titles, or more rigorous in executing them, than ecclesiastical mildness may bear.  
17 Wéeping, fasting, & ashes spoken of by joel, are not the principal parts of repentance, but turning to god, yet some of these were used at the time, 
joel. 2.12 Matth. 9.15  and now may be, & the same not to be contemned.  
18 The name of repentance is improperly applied to this outward profession, as that which ought rather to be called a confession of the fault, which desiring discharge of the punishment of guiltiness, yet this external profession, is a godly exercise as well private as public: 
Matth. 1.21 Luke. 13 Psalm. 51.7 2. Cor. 12.21  the public is not always necessary, but to confess privately to god, is always necessary for all men, not only faults newly committed, but also faults passed. But this ordinary repentance, differeth from that which is specially required of them which more grievously offend.  
19 The end of repentance is, that having overcome our corrupt and wicked affections, 
Matth. 11.10. Mark. 1.4 Luke. 3.3 Rom. 1.30  we be restored to true righteousness by the sanctifying of the holy Ghost, as is showed by the form of the preaching of john, Christ, & the Apostles.  

Esay. 61 1 Matth. 11.5 Luke 4.18 Acts. 2.38  20 Because God howsoever he offereth remission of sins, he almost useth again to require repentance (signifying that his mercy ought to be a cause that men should repent: but not of the contrary, that our repentance were a foundation to deserve pardon,) all man's life ought to be the perpetual study and exercise of a Christian man, to mortify his flesh, till the same being overcome, the Spirit of GOD may reign in us.  
21 As in the last he teacheth from whence repentance is, 
Acts. 11.18 E●he. 2.10  so now he proveth that it is not of our power, but a singular gift of God: and they only are endued therewith, whom God will deliver from destruction. As repentance therefore is a sign of salvation, so hardening is a sign of reprobation, as out of Esay, & the Apostle appeareth. 
Heb. 6.6  Yet this place of the Apostle, which only denieth remission of sins to the willing Apostates doth make nothing for the novatians.  
22 By this occasion he showeth that that is so horrible an offence, the sin of the holy Ghost, that it shall not be pardoned: bringing a true definition thereof, and proving, and showing 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 the brightness whereof they are so dazzled, that they cannot pretend ignorance, which they do only to this end, to resist. They that stumble unwares against the truth of God, not knowing it, which do ignorantly speak evil of Christ, having yet this mind, that they would not extinguish the truth of God, disclosed unto them, or once with one word offered him whom they had known to be the Lords anointed: these men sin against the father & the son: such ignorance was in the jews which were carried which zeal of the law to stone Steven to death; 
Acts. 6.10 1. Tim. 1.13  and also in Paul himself, as he testifieth. 23 But the better that the place may be interpreted, he showeth that he speaketh not of one particular fall or other, but of the universal defection or departing. whereby the reprobates do forsake salvation. 
2. john. 1.19  And the novatians are deceived in the paralogism of the word, falling and sinning: For they imagine that they that have stolen or committed fornication, 
Heb. 6.4  after they have been taught by the law the contrary, may not be forgiven. But it is to be understood of them that with advised ungodliness, have choked the light of the holy spirit, have spit out against the taste of the heavenly gift, have estranged themselves from the sanctification of the holy ghost, have trodden under foot the word of God & the powers of the world to come. And where he saith, there is left no sacrifice for them that sin willingly after the knowledge of the truth received, he doth not deny that Christ is a continual sacrifice to purge the iniquities of the holy ones, which he showeth in the whole Epistle: but he saith, 
Heb. 10.16  that there remaimaineth no other when it is once forsaken: and it is forsaken when the truth of the Gospel is of set purpose renounced. 24 In that it seemeth very hard to some that any at all are put away from remission which fly to beseech gods mercy, is thus wiped away: Pardon is not denied to them that repent, but by the just judgement of god it is denied the reprobate for their unthankfulness, 
Zac. 7.42 Eze. 18. 2●  that they should at any time rise to repentance. If on the contrary they seek that the reprobate sometimes do cry unto the Lord with howling & weeping, the same is no true repentance or invocation, but only a miserable carefulness and horrible torment, which doth constrain them unwillingly to God. 25 If on the other side, may be objected that the wicked sometimes obtained pardon by their feigned repentance: and God was appeased, yet must it be understood 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 should continually lie upon them: and the same is done not so much for their sakes, as for common example, whereby the godly undoubtedly are more easily encouraged to an earnest correction of life, and their pride is more grievously condemned that stubbornly kick against the prick.   

Cap. 4. That all that the Sophister's babble in their schools, of penance; is far from the pureness of the Gospel: where is entreated of confession and satisfaction.  
FIrst, in general and in sum, he toucheth the doctrine of the schoolmen, Chapter 1. Moreover, he examineth all the parts thereof, Contrition, 2. 3. Confession from the 4. to the 24. Satisfaction, from the 25. to the 39  
The schoolmen do unluckily abide in the doctrine of repentance. For first they wrongfully define it: secondly, they foolishly divide it: thirdly, they raise Tragedies of light matters, and with troublesome questions they entangle the minds of the readers: Last of all, they entangle themselves so with a certain saying of Jerome, that they can never unfold themselves out. Furthermore they too grossly betray their own blockishness.  
2 When they divide repentance into contrition of heart, confession of mouth, and satisfaction of works, and would have remission of sins to depend thereof: First it is showed that there can be no such contrition, as may deserve us pardon: secondly that such contrition ought not to be laid upon men's minds, specially to that end, that they should not leave of before they had paid the debt.  
3 No man hath at any time been helped by such contrition: yet he willingly acknowledgeth, and teacheth a certain sorrowfulness or contrition: but such as may teach us to hunger & thirst after the mercy of Christ: but not such as may teach us to discern remission of sins by just and full contrition, 
Mar. 11.18 isaiah. 6.1 Luk. 4.18  which no sin did at any time discharge.  
As touching confession, first he searcheth whether it be by God's law or no, from the 4. to the 8. secondly he showeth what the same is, which we have delivered in the word of God, from the 9 to the 14. Lastly how foolish and unseasoned things they are, that they brabble about confession, from the 15. to the 24.  
4 Concerning confession, there hath been great strife between the Canonists and the School Divines, 
Gen. 3.9 Mat. 8.4 Luk. 5.14 Deu. 17.8 Heb. 7.11  these affirming that confession is by God's law, they denying. But the Divines have wickedly wrested the Scriptures, to draw their arguments to confirm their error: and the first is the place of the Lepers, whom Christ sent to the priests, to whom that he may answer, he showeth the reason of that true fact, Christ sent that man that was healed of the leprosy to the Priest, not to confession, for he was not thereto appointed, but to be purged with the offering of sacrifice, that the Priest might not cavil that he did break the law, 
Mat. 20.14 Mat. 10.19  but rather pronounce the miracles of Christ, that he was healed. 
joh. 11.54   
5 The second argument is also drawn from an Allegory, that is, from that, where they say that the Lord commanded his Disciples, that when Lazarus was raised up, they should unbind and lose him from his bonds: to this he answereth two ways, first, that it is more likely that Christ spoke unto the Iewes then to the Disciples: secondly that that Allegory cannot so much be drawn to confirm confession as to counsel us, that we be ready to forgive them whom the Lord had acquitted.  
6 The third argument is drawn from authority, and from words spoken, 
Mat. 3.6 jac. 5.16  to whom he severally answereth. First to the place of matthew in this wise. No marvel if they that would be baptized, did confess their sins, for it was said before that john preached the Baptism of repentance, & baptized in water to repentance: whom should he have baptized them, but those that had confessed themselves sinners? Baptism is a token of forgiveness of sins, and who should be admitted to this token but sinners, and they that acknowledged themselves to be such, therefore they confessed their sins that they might be baptized. Where james doth bid us confess one to an other, he addeth, Pray one for an other: he joineth together mutual confession, and mutual prayer: therefore if we must confess to Priests only, we must also pray for Priests only, and so should others be smally beholding to us, but to let pass such trifles, 
Gal. 3.22 Rom. 3.9  the Apostles meaning is, that we should lay our weakness one in an others bosom, to receive mutual counsel, mutual compassion, mutual comfort one of an other: then that we be naturally privy to the weakness of our brethren, should pray for them to the Lord.  
7 Confession therefore whereof he speaketh, is not of the law of God, but although the use thereof be very ancient, yet was it always free, till the time of Innocent the third, who was about a thousand two hundred years after Christ: but it is showed what and how foolish a law it was: but in old rhyme the use thereof was free: and afterward in the Church of Constantinople, was utterly forbidden, by means of a Matron that played the whore with a Deacon, under that pretence and colour.  
8 This kind of confession did greatly displease Chrysostom. Tell, saith he, 
Hom 2. in Psal. 25  thy sins, that thou mayest do them away: if thou be ashamed to tell to any man thy sins that thou hast done, tell them daily in thy soul. I do not say, confess them to thy fellow servant, that may reproach thee: tell them to God that taketh care of them: confess thy sins upon thy bed, that there thy conscience may daily recognishe her evils. And again he sayeth, 
Hom. 4. de La●●.  I do not lead thee into a stage of thy fellow servants, I do not compel thee to disclose thy sins to men, rehearse and utter thy conscience before God, show thy wounds to the Lord thy best Surgeon, and ask salve of him: show to him that will reproach thee with nothing, but will most gently heal thee.  
9 But as concerning that kind of confession which is taught us in the word of God, the old translator is worthy great reprehension, because he hath so often turned confession in the stead of praise. Moreover, 
Psal. 42.5 Dan. 9.5 1. job. 1.9 2. Sam. 12.13 Leu. 16.19  the scripture doth direct all men to God only, which will confess their sins.  
10 The secret confession which is done only to God, doth easily bring the voluntary confession with men, if it be sincere, so often as either the same is profitable for God's glory, for for the humbling of ourselves. Such voluntary confession also before men, hath taken beginning from God's ordinance.  
11 There are two kinds of voluntary confession, the one public, the other private, 
Neh. 1.7  there are also two sorts of public confession, the one ordinary, the other extraordinary. The use of the last is, when we are afflicted which plague, war, etc. the use of the first is, when we stand in all holy assemblies in the sight of God.  
12 There are also two forms of private confession, one, that is made for our own sake: 
jac. 5.16  the other which is made for our neighbour's sake. The use of the first is, so often as any of the faithful is so troubled and afflicted with the feeling of his sins, that he can never wind himself out without the help of an other. It is also meet, that he freely chose some which shall seem most meet in the flock of the church (as are the ministers that for the most part are judged most meet) to whom he may confess, 
Mat. 16.19 Mat. 18.18 joh. 3.23  and in whose bosom he may unload himself.  
13 The other is that, which is commended to us by Christ himself, to appease our neighbour, & to reconcile us, if by any means he be hurt through our default: under this sort is contained their confession which have sinned to the offence of the whole church. The other order or form of confession the scripture is utterly ignorant of, & it is not our duty to bind the consciences of the faithful with new bonds. 
Mat. 5.23 2. Cor. 2.6   
14 In these three kinds of confession (he speaketh of the public & two forms of private) the power of keys hath place: & what profit cometh thereby to the confessors: but when we speak of keys, 
Mat. 18.19 joh. 20.23 Mat. 9.2  we must take heed that we dream not of a certain power, severed from the preaching of the Gospel.  
15 Now coming to the examining the false inventions of the Romanists, first he briefly showeth what necessity of confessing they have assigned all men: secondly, how many keys they feign themselves to have, and what they are: thirdly, how crookedly they rather wrest than interpret to bind and to lose: Last of all, to whom they assign this office, to the Priest and not to God, for they dare not expound these words to bind and to lose, to forgive & put away sins, which ministers do by preaching the Gospel, 
Mat. 18.19 Esa. 43.11.25  to all them that are penitent and sorry for their sins.  
16 Answering in few words particularly to every one, and first to the necessity of reckoning up of all their sins, which by law they have confirmed, he showeth that the same is such, as by no means can be observed and kept. David had well studied upon the confession of his sins, yet he cried out, who shall understand his errors. Lord cleanse me from my secret sins, mine iniquities have passed above mine head, and like a weighty burden have waxed heavy above my strength. 
Psal. 19.12 Psal. 38.4  Truly he understood how great was the depth of our sins. how many were the sorts of our mischievous doings: how many heads this monster Hydra did bear, and how long a tail she drew after her: he went not about to reckon up a register of them, but out of the depth of evils he cried unto the Lord, I am overwhelmed, I am buried & choked, the gates of Hell have compassed me, let thy hand draw me out, which am drowned in the pit, and am fainting and ready to die.  
18 He most elegantly describeth how miserably their souls were vexed with this butchery, that have been touched with any feeling of God, and that two ways: First that that thing which they most severely and rigorously do demand, can by no means be brought to pass. Moreover the mitigations or medicines which they apply, do rather increase the sorrows, than diminish them: whether they require no other thing than that every one should do that which lieth in him, or grant 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 year, 
1. job. 3.20  etc. It is a confirmation of the things that go before.  
18 He showeth by two similitudes, for what cause some rested upon so cold comfort: That the law is also unjust for two causes. Also what is the most sure rule of confession, that is to say, in a brief sum to confess that the depth our iniquity is such, as far passeth our understanding: 
Luk. 18.13 Eze. 18.21  yet so, that we discuss also every fault particularly as much as may be, and as shall seem expedient, where otherwise they deny the sins may be pardoned, is by no means to be granted. The confirmation which they allege, that judgement may not be given upon unknown things, he proveth to be weak two ways.  
19 We do not then unworthily condemn auricular confession, so pestilent and so many ways hurtful to the church in the they attribute to it this profit, that shame should humble the sinner: that it is otherwise we are taught by experience.  
20 In that they allege the power of keys, it maketh nothing for them: first because they are not the Apostles successors: secondly because they have not the holy Ghost, 
Mat. 18.28  which is the only judge and governor of the keys, which if they had, they could not without choice (as oftentimes they do) lose the which the Lord would have bound, nor bind that which he commandeth to be loosed.  
21 In that they say they usurp power without knowledge, & define their keys to be the authority of deserving, and the power of execution: not professing knowledge, but to have it as a counsellor to good use (that by this means they may deliver their boldness & rashness from hatred, because without difference they lose and unbind both by itself too odious) if it happen to be as though they should say they have an imagination, power, and a frivolous disposing. How so ever peradventure they will deny that they otherwise limit Christ, saying then according to the merits of him which is bound & loosed, but contrariwise the messengers of the gospel, have a sure and certain dispensation, who being instructed in the word, have knowledge, whereby they may measure every man's worthiness as need shall require. 
●. Cor. 6.9  In this word the Church pronounceth that fornicators, adulterers, etc. have no part in the kingdom of heaven, which the same word the Church looseth, whom it comforteth being repentant.  
22 If any man take exception, and say, that the lawful ministers of Christ shall be no less doubtful in their office, because the absolution that hangeth upon Faith shall always remain doubtful: And then that sinners themselves shall have either none or cold comfort, because the minister himself, which is no competent judge of their Faith, can not be assured of their absolution: the answer is easy and in readiness: Because we say not as they say, that forgiveness dependeth upon the judgement or person of the Priest: (which maketh the Popish absolution doubtful, and many ways perplex) but upon the Faith of him whom we lose: neither do we profess any other remission, 
Mat. 9.29  but conditionally.  
23 A more full entreaty of these things being referred to an other place, now he briefly toucheth certain other of their errors. And first because they do preposterously draw to auricular confession, those things which are partly spoken of the preaching of the Gospel, and partly of excommunication: secondly, in that they deny that it sufficeth to confess sins, either to God only or to lay men, unless a Priest be the hearer of them: Thirdly, that albeit they rightly confess (because absolution always accompanieth repentance) there properly remaineth no bond, when a man is touched with repentance (therefore the Priest doth not then so much forgive sins, as pronounce and declare them forgiven) yet in the word of declaring, they slily bring in a gross error, and they overthrow this their moderation by enjoining of penalty and satisfaction.  
24 A brief sum of that which hath been said of this pontifical confession.  
25 Coming to satisfaction, to which the schoolmen assign the third place in their definition: first he showeth what satisfaction is feigned of them: 
isaiah. 52.3 Es. 43.25 Act. 10.43  secondly he proveth that the same may easily be turned over, by setting of free remission of sins against it, chief as the scripture declareth it, that is to say, by the name of Christ only,  
26 That which contrarily they allege that remission of sins and reconciliation were made at one time: when we are in Baptism received into the favour of God by Christ. That after Baptism if we sin, we must rise again by satisfactions. 
1. Pet. 2.24 ● Hob. 2.2  And that the blood of Christ doth nothing profit, but so far as it is distributed by the keys of the Church, is by manifest authority of the scripture confuted.  
27 There are two things that here are to be taken heed of, first that Christ may have his due honour kept unto him whole and undiminished: lastly, that the consciences being assured of the forgiveness of sin, may have peace with God: first it is severally proved, that it is violated by the false imagination of satisfaction. 
isaiah. 53.4 Rom. 8.3 Col. 1.20  Moreover that also is taken away, wherein they trifle that those places wherewith remission of sins is affirmed, do only belong to younglings, not unto them which long have been nourished in the bosom of the Church.  
28 The distinction whereunto they fly, that some sins are venial, some mortal and deadly, doth nothing help them: 
Rom. 6.23 Eze. 18.20 Rom. 8.1 Pro. 24.16  (neither yet doth it follow, that all sins are a like) seeing there is a greater heap of sins than may find issue or passage to make satisfaction.  
29 Their other distinction of forgiving the fault and not the penalty, 
jer. 31.32 Es. 38.17 Psal. 52.2 jer. 5.20  is overcome and beaten down by manifest testimonies of scripture and strong reasons.  
30 He prosecuteth the same argument in the former part of this section, 
1. Pet. 2.24 Col. 1.14 Oze. 14.3  proving that Christ hath done nothing for us, if yet punishment for sin be required, in the last part, he shutteth up the way against them that would escape some other way by a distinction of eternal pain and temporal pain.  
31 And so coming to the testimonies of the scripture, 
2. Sa. 12.13 Dan. 4.24 Pro. 16.6 1. Pet. 4.8 Luk. 7.47  whereby they think themselves armed, after these subtle distinctions: first he layeth them forth: secondly going about to answer them, he sendeth before a few of God's judgements: making two sorts thereof, the one of revengement, the other of chastisement. The son saith Chrysostom is beaten, and the servant also is beaten: but the one is punished as a bondservant, and the other is chastised as a free man, as a son néeding correction. To the one his correction serveth, for proof and amendment, to the other for a scourge and punishment.  

job. 3.17 Heb. 12.2 Psal. 118.28 jer. 10.13 Abac. 3.2  32 By consideration of both, he bringeth forth two distinctions, the first whereof he will have to be, is, that wheresoever punishment is to revenge, there showeth itself the wrath of God, which he always holdeth from the Faithful: contrariwise chastisement is both the blessing of God, and also beareth witness of his love: 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 stricken with the scourges of God, they do already after a certain manner begin to suffer pains by his judgement. But children are beaten with Ferelawes or rods, not that thereby they should be punished of God for their sins, but that they should thereby profit 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 pains wherewith men are chastised by God, are diversely to be considered: because to the holy ones, they are battles and exercises after the forgiveness of their sins: to the reprobate they are without forgiveness, pains of wickedness: chrysostom saith, that God doth lay pain upon us not punishing our sins past: but correcting us against time to come. Augustine saith, That which thou sufferest, that for which thou lamentest, is a medicine to thee, and no pain, a chastisement, and no damnation, put not away the scourge, if thou wilt not be put away from the inheritance.  

1. Pet. 4.17 jere. 25.29 Psal. 18.17  34 First it is necessary that the faithful be furnished with these thoughts in bitterness of afflictions, lest they conceive God angry, & against them. The curses of God are not only external, but also temporal punishments.  
35 He answereth to the places of Scripture in these three next sections, which they alleged for confirmation of their lie in the premises of the consideration of gods judgements. And first as touching that place of Samuel he interpreteth that that correcting of David was but a chastisement, 
2. Sam. 10.25  whereby he and all others might be made more wary, 
jere. 5.3 Luke. 18.14 Matth. 9.2  but not a pain to make a certain recompense to God. All the absolutions in the scriptures are set out, as given freely, but there is no Satisfaction read of.  

Dani. 4.24 Pro. 16.6 Matt. 23.35  36 As touching the second, third, fourth, and the fift, he answereth to every one severally, Daniel in his exhortation where in he counseleth Nabucadnezer to redeem his sins with righteousness, and his iniquities with pitying of the poor, his meaning was not to say that righteousness and mercy are satisfactory appeasementes of GOD and redemptions of pains, but to refer this word redeeming to men rather than to God. As if he should have said, O King thou hast used an unrighteous and violent government, thou hast oppressed the humble, thou hast spoiled the poor, thou hast hardly and unjustly handled the people: for thy unjust exactions, for thy violence, and oppression, now render to them mercy and righteousness. Likewise Solomon saith, That with charity the multitude of sins is covered, not before GOD, but among men themselves: he doth by way of comparison of contraries, compare the evils that grow of hatreds, with the fruits of Charity. In such sense is the place of Peter to be taken. But where he teacheth that sin is purged with mercifulness and liberality, he doth not mean that theridamas withal satisfaction is made for sin before the face of the Lord, but after the accustomed manner of the scriptures, he declareth that they shall find him merciful to them, that leaving their former vices and iniquities, do turn to him by godliness and truth, as if he should say, the wrath of God doth cease, & his judgements rest when we cease from evil doings, neither doth he declare the cause of pardon, but the manner of true conversion. The Prophets do declare that hypocrites do in vain pester GOD with forged Ceremonial usages in steed of repentance, 
Heb. 13.16 Matth. 23.25 Luke. 11.39  whereas it is uprightness of life, with the duties of charity that delighteth him.  

Luke. 7.36  37 As concerning the last place, he showeth, that Christ did not make the love of the woman the cause of remission, but a proof and argument of the forgiveness of her sins, by that which followeth.  
38 After he hath expounded the places of scripture, he cometh to the fathers, whereof many he confesseth, have in this point either erred or spoken too crabbedly and hardly, which notwithstanding make nothing for the school doctors opinion.  
39 For they have so spoken of Satisfactions, that it appeareth that satisfactions in those days, and repentance were appointed, not a recompense for God, but a testimony to the Church, that they were truly and heartily weary of their former life. But Lombard and the residue have gathered out their unsavoury dotages out of some bastard writings.   

Cap. 5. Of the suppliynges which they add to satisfactions, as pardons & purgatory.  
Out of this doctrine of Satisfaction, do flow indulgences or pardons, whereby they feign and imagine that they dispense the merits of Christ, and martyrdom to them which want their own proper power to make satisfaction.  
2 It is showed by many testimonies of Scriptures, what pardons are by their own doctrine, that is, they are nothing else in very deed, than an unmeet profaning of Christ's blood: for how could the blood of Christ be more filthily profaned, than when it is denied to suffice the remission of sins, to reconciliation and satisfaction, unless the want thereof, as being withered and wasted, should be otherwise supplied and profited. 
Acts. 10.43 1. john. 1.7 Heb. 10.14 reve. 7.14  This is Satan's mockekery to lead away the Christian people from the grace of God, from the life that is Christ, and to turn them from the true way of salvation.  
3 Both Leo Bishop of Rome, and Augustine have wrote against such sacrilege. The confirmation is nought worth which they allege: that is to say, that the Martyrs have by their death done more to God, and deserved more than was needful for themselves, and that they had remaining so great plenty of deservings as did overflow unto an other, neither ought so great goodness to be superfluous, 
Leo. Epist. 81 Le. 16.15  Leo saith, Although the death of many saints hath been precious in the sight of the Lord, yet the kill of no innocent hath been the perpetuation of the world. The righteous received, but gave no crowns; and out of the valiantness of the faithful, are graven examples of patience, not gifts of righteousness, for their death were every one singular to themselves, and none of them did by his due, pay the det of another, forasmuch as there is one Lord Christ, in whom are all crucified, all dead, buried, and raised up again.  
As only the son of god was made the son of man, 
Aug. lib. 4. ad Bonifa. Cap. 4.  to make us with him the sons of God, so he alone for us hath taken upon him punishment with out evil deservings, that we with him might without good deservings obtain grace not due unto us.  
4 They very maliciously wrest the place of Paul, 
Col. 1.24  as is showed out of Augustine & certain other places, where the apostle saith, that he supplieth in his body those things that wanted of the sufferings of Christ, he referreth not the default or supplying, to the work of redemption, satisfaction, and expiation: but to those afflictions wherewithal the members of Christ: that is to say, all the faithful must be exercised so long as they shallbe in the flesh, he saith therefore, that this remaineth of the sufferings of Christ, that he daily suffereth in his members, the same that he once suffered in himself. Christ vouchsafeth to do us this honour, to reckon and account our afflictions his own, where Paul addeth these words, 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 edifying and profit of the Church, which immediately after he 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 whatsoever thou be that hearest this, art one of the members of Christ, what soever thou sufferest of them that are not the members of Christ, the same wanted in the suffering of Christ, not that any thing wanted in the sufferings of Christ as concerning all fullness of righteousness, salvation, and life, 
Rom. 5.14 Acts. 15.11  or that he meant to add any thing thereunto.  
5 The Pope ought not to enclose in Lead & Parchment, 
2. Cor. 1  the grace of jesus Christ, which the Lord would have distributed by the word of the Gospel. And what hath been the beginning of indulgences.  
6 As concerning their Purgatory, this it is, The satisfaction that the souls of men departed do pay after their death, for their sins, we must not agree to them which would have passed the over in silence for avoiding of contention, seeing it doth evacuate and make void the cross of Christ. But it is certain that the opinion of making satisfaction being overthrown, Purgatory is utterly overthrown by the roots. The Lord giveth not leave to man's presumptuousness to break into the secret places of his judgements: and hath severely forbidden men to inquire for the truth at dead men. 
Deut. 18.12   

Matth. 12.32 Mark. 3.28 Luke. 12.10  7 He answereth to certain places of scripture, whereby they go about to establish their Purgatory. Where the Lord speaketh of the fault of sin, now what is that to their Purgatory, forasmuch as by their opinion the pain is there suffered, of those sins which they confess are forgiven in this present life. But the Lord meaning to cut of all hope of pardon from so heinous wickedness, thought it enough to say, that it should never be forgiven, but the more to amplify it, he useth a division wherein he comprehendeth, both the judgement that every man's conscience feeleth in this present life, and the last judgement, that shall be openly pronounced at the resurrection, as though he should have said, Beware ye of malicious rebellion, as of a most present damnation. For he that of set purpose shall endeavour to quench the light of the holy Ghost, shall not obtain pardon, neither in this life which is given to sinners for their conversion; nor in the last day, when the Lambs shall be severed by the Angel of GOD from the Goats, and the kingdom of heaven shall be cleansed from all offences. 
Matth. 5.25  As concerning the place of Matthew the fift it is evident that Christ meant there to show into how many dangers and mischiefs they cast themselves, that had rather obstinately pursue the extremity of the Law, than deal according to equity and right to the end to exhort his Disciples the more earnestly to agreement with equity.  
8 Where Paul saith, that the things of heaven and earth, and Hell shall bow to Christ, thereby is not meant the true godly worshipping, but that there is a dominion given to Christ whereby all creatures are to be subdued, yea the very Devil shall be brought to acknowledge him their judge with fear and trembling, like as Paul expoundeth elsewhere. As for the Machabées it is not in the number of the holy books, 
Rom. 14.10.11. Rom. 5.15 2. Macha. 12.43  and he that thinketh best, confesseth that his writing needeth pardon, and saith plainly, that they are not the Oracles of the holy Ghost, The writer of the History did not refer that which judas did, to be a price of redemption, but that they might be partakers of the eternal life, with the other faithful that had died for their country and religion, this was not without superstition and preposterous zeal: But it is more folly to draw a sacrifice of the law so far as unto us pertaineth forasmuch as we know that things do cease by the coming of Christ, that then were in use.  
9 They have an invincible bulwark in Paul as they think, 
1. Cor. 3.12.15.  but easy to be battered: For Paul useth a Metaphor when he calleth the doctrines invented by men's brains, wood, hay, and stubble, which so soon as they are cast into the fire, consume and waste, and cannot continue, like as those doctrines cannot continue when they come to be examined. Therefore to follow the true cause of his Metaphor, and match the parts together with just relation, he calleth the trial of the holy Ghost fire, for even as the nearer that gold and silver are put into the fire, so much the surer proof have they of their goodness and finesse: so the Lords truth, the more exactly it is weighed with spiritual examination, so much the greater confirmation of credit it receiveth.  
10 In that that they say, that it is an ancient usage of the Church: it cannot altogether be denied: yet the old fathers did it both without the word of God, and to avoid reproach, and of a perverse zeal, and an unadvised lightness (lest they should differ from public custom and common ignorance) and that which is sufficient to confute the thing itself, they did it not without great doubting: neither yet have they done so, that by these their errors, they could defend either their doings or sayings: Finally many testimonies of the old Fathers may be alleged, which will manifestly subvert all those prayers for the dead, which are in use among us. The rest he letteth pass in silence of set purpose.  
From the 6. to the 10. Chapter.  
Those things which he disputeth of in these next five Chapters, about the life of man, seem to be heaped up in this order, that they may be referred to two principal points: first that this one thing be confessed of all men, that there is no Christian man, which is not affected with a certain singular love of righteousness. Chap. 6. Moreover, as touching the rule wherein every one ought to frame his life, albeit the same seem to be contained in the next Cap. only, yet all the rest that followeth, belong unto the same. For those 2. which he teacheth to be performed of a Christian man, seeing so hard matters are so suddenly taken hold of, that in performing them, he confesseth there requireth great patience, Chap. 7. For this cause he describeth the utility of the cross, by a thing professed, Cap. 8. And he calleth back to the meditation of a life to come, Cap, 9: And that which is not little profitable to this matter, he openly showeth how we should use in this life the helps thereof, least by any means we offend therein, Chap. 10.   

Cap. 6. Of the life of a Christian man: And first by what arguments the scripture exhorteth us thereunto.  
GOing about to speak of the life of a Christian man, he showeth in the very beginning for what cause he knitteth the same to the declaration going before of regeneration, the is to say, because the mark of regeneration is such, that in the life of the faithful there should appear an agreement and consent, between the righteousness of God, & their obedience, and so they should confirm the adoption, whereby they are received to be children: then also he expoundeth in what order he will speak thereof.  
2 The instruction of our life standeth of two parts, as the scripture painteth it out to us: the first is, that the love of righteousness be powered into our minds. The other that we may have a prescript rule, that may not suffer us to go out of the way in following righteousness. In commendation of righteousness, the scripture hath very many and very good reasons, whereof seeing some are general, and some special, he describeth one general here two ways. First, we must be holy, because God is holy: for when we were scattered abroad like straying sheep, and dispersed abroad in the maze of the world, he gathered us together again, to join us in one flock with himself: when we hear mention made of our joining together with God, let us remember that holiness must be the bond. He admonisheth us also to the end we may be reckoned among the people of God, that we dwell in the holy city of jerusalem, which as he hath hallowed to himself, so it is not lawful that that be unholy profaned by the uncleanness of the inhabitants, 
Psalm. 35.8 Psal. 15.21.23  because it is not meet that the sanctuary wherein he dwelleth, should be like a stable full of filthiness.  
3 First, he setteth down the other general, that is to say, that we may be made like to Christ: secondly, he calleth to mind many special reasons, if the Lord hath by adoption made us children, with this condition that our life should resemble Christ, the bond of our adoption, or if we do not give anew ourselves to righteousness, we do not only with most wicked breach of allegiance departed from our Creator, but also forswear him to be our Saviour. 
Mal. 1.6 Ephe. 5.1 1. joh. 3. 1 Heb. 10.25 1. Cor. 6 joh. 15.3 Col. 3. 1. Cor. 3  Sith God hath showed himself a Father unto us, we are worthy to be condemned of extreme unthankfulness, if we do not show ourselves to be children: sith Christ hath cleansed us, with the washing of his blood, and hath made us partakers of his cleansing by baptism, it is not seemly that we should be spotted with new filthiness: sith he hath graffed us into his body, we must carefully take heed that we sprinkle not any spot or blot upon us that are his members: sith he himself that is our head, is ascended into heaven, it behoveth us, that laying away earthly affections, we do with all our heart aspire to heaven ward: sith the holy Ghost hath dedicated us temples to God, we must endeavour that God's glory may be honourably set out by us, and must not do any thing whereby we may be profaned with filthiness of sin: sith both our soul and our body are ordained to a heavenly incorruption, and an unperishing Crown, we must diligently travel that the same may be kept pure and uncorrupted unto the day of the Lord.  
4 Those are not Christians, which do savour of nothing less in their life and manners, 
Ephe. 4.20  then of Christ, yea, they reproach Christ wonderfully.  
5 Neither doth he acknowledge them for Christians only, whose manners breathe nothing but an absolute Gospel, (which notwithstanding is both to be wished and laboured for of every one:) but all those which in pure simplicity have a desire diligently to proceed in the way of the Lord.   

Cap. 7. The sum of a Christian life: where is entreated of the forsaking of ourselves  
THe first degree is, 
Rom. 12.2  that man shall departed from himself, and apply himself wholly to the obeying of God. This renewing of mind all the Philosophers were ignorant of, 
Rom. 23.8 Ephe. 4.22 Gal. 1.20  that they think that the government of the mind is in all points most perfect.  
2 Thereupon followeth that other, that we search not the things that are our own, but those things which be according to the will of the Lord, and that make to the advancement of his glory: But where so ever the first degree doth not go before, there either most filthy vices do range without shame: or else if there be any spice of virtue, it is corrupted with perverse desire of glory.  
3 He layeth a general description thereof out of Paul, 
Tit. 2.11  but such as more plainly he may divide the whole into certain special parts, Paul to lose our minds from all snares, calleth us back to the hope of immortality, admonishing us not to strive in vain, because as Christ hath once appeared the Redeemer, so at his last coming he shall show the fruit of the salvation that he hath purchased, and thus he driveth away the enticements that blind us, and make us not to aspire as we ought to the heavenly glory: yea he teacheth that we must travel, as men being from home in this world, that the heavenly inheritance be not lost or fall away from us.  

Rom. 12.20 Phi. 2.3  4 The forsaking of ourselves, which is the first part, doth partly respect our neighbours, but chief God. But as concerning our neighbours it is hard: because it commandeth chief two things of difficulty, 
1. Cor. 4.7  that is to say, that we prefer them before us in honour, that we faithfully employ ourselves wholly to procure their commodities: here he first entreateth thereof.  

1. Cor. 13.4 Heb. 15.16  5 And then of the other, and by what arguments the Scripture doth exhort us to the same part of our office.  

Gal. 6.10 Luk. 17.3 Mat. 5.44  6 In performing these offices, first there is required patience, lest we wax weary with well doing: and by what arguments the same may be brought to pass, that patiently we may honour and love others, although they either be unworthy or have evil deserved of us.  
7 This is no mortification till we fulfil the duties of charity, although we leave none of them undone, but do it of a sincere affection of love, for otherwise it is wont to happen that we do fill our duties with arrogancy or with upbraiding, or we subdue him whom we have done good unto: as bound to us, or having discharged one kind of duty, we think we are delivered from the rest.  
8 The denying of ourselves, in as much as it respecteth God, doth chief frame us to quietness of mind, and first in searching those things which belong to this present life: where we must resign ourselves and all that we have to the will of the Lord, and yield him the affections of our heart to be tamed and subdued.  
9 Thereupon it followeth, that neither we seek evil gains to enrich us, nor burn in immoderate desire of earthly things, nor yet to be troubled, 
Psal. 13●  if the end answer not to our desires.  
10 Moreover the quietness and sufferance which he hath spoken of, ought farther to be extended, 
Psal. 79.12  that is to say, to all chances whereunto this present life is subject, for this is very necessary.   

Cap. 8. Of the bearing of the Cross, which is a part of the forsaking of ourselves.  
EVery man ought to bear his own cross, that is, to prepare themselves to a hard, laboursome and unquiet life, and full of many and divers kinds of incommodities. The heavenly Father taking beginning at Christ his only begotten Son, proceedeth with this order toward all his children. 
Mat. 16.24 Mat. 3.17 Rom. 8.2 Act. 14.22 Phi. 3.10  Therefore there cometh great comfort to us, that we communicate with Christ's passions.  
2 We have need for many causes to live under continual cross: first that by this means the foolish and vain confidence of the flesh, be beaten down: and that we be exercised to humility, 
Psal. 30.6  whereby we may the better resort to God's grace.  
3 By which only he plainly showeth how much good is engendered. 
Rom. 5.3   
4 Moreover that our patience may be tried, and we instructed to obedience he briefly expoundeth both, we can use no other obedience toward him than that God hath given us, which he maketh approved by witnesses, and to set forth the graces that he hath bestowed upon his holy ones, that they should not lie idly hid within us. And therefore in bringing forth into open show the strength of sufferance and constancy, 
Gen. 12 1. Pet. 1.7  wherewith he hath furnished his servants, it is said, that he trieth their patience.  
5 And the better to perceive how necessary this obedience is, he also layeth forth to be considered, how wanton our flesh is, to shake of the yoke of God so soon as it hath been but a little while daintily and wanton handled.  

1. Cor. 11.8 Pro. 3.11 Heb. 12.8  6 Thirdly, God doth afflict us to correct our faults past, and to hold us in lawful obedience towards him, lest we be condemned with the world.  

Mat. ●. 10  7 Last of all, this is great comfort if we suffer for righteousness sake.  
8 This kind of cross is chief proper to the faithful. Therefore ought we willingly and gladly to receive at the hand of God, neither yet is such gladsomenesse to be required, which should take away all bitterness and feeling of sorrow: but which may be overcome by valiantly resisting.  

2. Cor. 14.8 Mat. 5.4 Lu. 22.44  9 He setteth a description taken out of Paul, against the vanity of the stoics, and setteth forth the same by an example of Christ.  
10 Lest the good minds should therefore utterly renounce the study of patience, because they can not put of the natural affection of sorrow, he more fully showeth, that which before he lightly touched, what is the patience that is required of us. The scripture giveth to the holy ones this praise of patience, when they are troubled with hardness of adversity, that yet they be not overcome nor thrown down with it: when they be so pricked with bitterness, that they be also delighted with spiritual joy, when they be so distressed with grief, that yet they receive courage again being cheered with the comfort of God. 
joh. 21.15   
11 By this which is spoken it appeareth what difference is between the Philosophical and Christianlike patience, the same bringeth no other reason but because it must be so: but this doth so depend upon the consideration of God's will, that to suffer grief in this life he acknowledgeth it to be just & healthful; and therefore doth take it patiently.   

Cap. 9 Of the meditation of the life to come.  
THis is the Lords advise when he exerciseth us with any cross to use us to the contempt of this present life: (which otherwise would please us more than meet) and thenceforth to stir us up to the meditation of a life to come, that we finding here nothing else but a strife, may aspire to heaven for release of our labours.  
2 Between these two there is no mean: either the earth must become vile unto us, or hold us bound with immoderate love of it. Moreover because it much availeth with us, greatly to esteem of ourselves, we must therefore be now and then called away, lest we be bewitched with such allurements.  
3 He feigneth not such a contempt of this present life, which should either breed hatred and ingratitude against God: for this life is of great estimation, & a singular gift of God's goodness.  
4 This present life is so to be contemned, 
2. Cor. 5.6 Rom. 7.24 Phi. 1.23  that whatsoever we take from the wrongful desire thereof, we ought to add 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 wherein the Lord hath placed us, ought so long to be kept of us, till he call us away.  
5 When we hear of the dissolving of us, it may quake natural sense: but the same infirmity must so be overcome with the desire of a life to come, that faith should compel us earnestly to desire that, which nature feareth. And no man hath well profited in Christ's School, but he that looketh for, with joy, 
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 groaning and sighing, as a thing most happy of all other to be looked for.  
6 The cause being taken as well from the consideration of this present life, 
Rom. 8.37. 1. Cor. 15.16. isaiah. 25.18. Reu. 7.17. 1. Thes. 1.6. Psal. 73.2.  as of the life to come.   

Cap. 10. How we ought to use this present life, and the helps thereof.  
WHat is the right use of earthly benefits, which is a thing not to be neglected in the framing an order of life. The same is described of the Lord, when he teacheth that this life is a certain pilgrimage, whereby we labour to the heavenly kingdom, for hereupon it followeth, that so far forth we must use his benefits, either to our necessity or to our pleasure, that they may be rather helpful, than hurtful to our course: Here therefore too much severity on the one side, but on the other, unbridled lust must be taken heed of.  
2 So God hath made all things for our commodity, 
Psal. 104.14  not only to provide for our necessity, but also for our delight and pleasure.  
3 It is unnatural Philosophy then, which granteth no use of his creatures, but a necessary use. But on the other side, we must with no less diligence provide a stay for the lust of the flesh; which if it be not brought into order, overfloweth without measure. To this bridling, first we must know that all things are made to this end, 
Rom. 13.14  that we should acknowledge the Author, & give him thanks, for his tender kindness toward us: neither of which they can do, which immoderately do abuse these earthly befites.  

1. Cor. 7.3  4 Secondly all these things ought so far forth to be contemned, as shallbe expedient to the perpetual and lively meditation of the heavenly kingdom: but this is utterly extinguished two ways, by their overmuch love: first by immoderate using the things wherein they abound, because by that means they make of helps, lets and impediments. There is great carefulness of trimming the body, and as great carelessness of virtue: for they that are careful of the body, are unmindful of their soul.  
5 Moreover by grievously wanting, if they be absent, 
Phi 4.12  or by immoderate desiring: for this is a great hindrance to piety. The scripture also tempereth the use of earthly things after another sort, that is to say, when it teacheth that they are so appointed for our use, that we shall render an account of them, & that to him who hath condemned all abuse with his own mouth.  
6 Last of all, the same also serveth to no small purpose to judge what is the right use of earthly things, because the Lord biddeth every one of us in all the doings of his life to have an eye to his calling, that we take nothing in hand rashly, or with a doubtful conscience. From the 11. Chapter to the 18.  
These eight Chapters of justification of Faith, which follow, seem to me, that they may most aptly be knit together in this order: that first he doth affirm the thing itself, in the 11. but the four which next follow, by destroying righteousness by works, do confirm every thing according to that order which every one doth show in their titles: the twelfth is of the description of perfect righteousness, 13: and from two things which are to be taken heed of, 14. of the consideration of the beginning and going forward of sanctification in the regenerate, 15. from two wicked affects which always accompany righteousness of works. The three other, do beat down, first the slanders, than the arguments of the adversaries: first those which are drawn from the promises either of the law or the Gospel, 17. than those things whereby righteousness of works is gathered by promised reward .18.   

Cap. 11. Of the justification of Faith, and first of the definition of the name and of the thing.  
THere are three principal parts of this Chapter: for first he disputeth of the word, from the 1. to the 4: secondly, he beateth down Osianders' dotage of essential righteousness, from the 5. to the 12. Last of all, against righteousness of works he setteth up righteousness of Faith, from the 13. to the 23.  
1 After he hath briefly recited those things which are before spoken of regeneration, he cometh to the doctrine of justification, the knowledge whereof he proveth to be very necessary for two causes.  
2 But that we stumble not at the first entry, he showeth what it is to be justified, first before God, secondly by works, thirdly by Faith.  
3 This his interpretation of the word he confirmeth by many testimonies of Scripture: first where Luke sayeth, that the people when they had heard Christ did justify God, & where Christ pronounceth that wisdom is justified by her children, he doth not mean there that they do give righteousness, which always remaineth perfect with God; 
Luk. 7.12.37  nor to make the doctrine of salvation righteous, which hath ever that of itself: but both these speeches serve to give to God and his doctrine the praise that they deserve. when Christ reproacheth the pharisees that they justify themselves, he doth not mean that they obtain righteousness by well doing, but do vaingloriously seek for the fame of righteousness whereof they be void. 
Luk. 16.15  They are not only called wicked doers, that are guilty in their consciences of any wicked doing, but also they that come in danger of judgement of condemnation: 
1. Kin. 1.21  for when Barsabe saith that she and Solomon shall be wicked doers, she doth not therein acknowledge any offence, but complaineth that she and her son shallbe put to shame to be numbered among the reprobate and condemned. 
Gal. 3.8  Where Paul saith, that God justifieth, it is meant that he imputeth righteousness by faith. And where he saith, that he justifieth the wicked man, it is meant that by the benefit of faith, he delivereth and maketh them free from damnation, 
Acts. 13.38 Luke. 18.12  which their wickedness deserved, as Paul concludeth in an other place.  
4 Moreover he apply the thing itself to the same out of Paul, 
Eph. 1.5 Rom. 3.24 2. Cor. 5.18  where he expresseth justification by the name of acceptation.  
5 As concerning Osianders' dotage, he proveth that his foundation is, in that he perversely did interpret certain places of the Union that is between Christ and us, that is to say, mingling an essential union, as though the essence of Christ were mingled with ours, which is false: hereupon it cometh to pass that Christ is to us righteousness, not in respect, as his righteousness is ours by faith, but because Christ is the eternal God, the fountain of righteousness, and the very righteousness of God, imagining that we are substantially righteous in God: as well by essence as by quality powered into us: moreover that not only Christ, but also his father, and the holy Ghost dwelleth in us, by a certain substantial mixture, as though GOD should make us a part of himself.  
6 This dotage is more wicked and pernicious, then may with silence, be passed over. For from thence proceedeth those two, first, to be justified is not only to be reconciled to GOD with free pardon, but also to be righteous, the righteousness be not a free imputation, but a holiness and uprightness, which the substance of God remaining in us doth breath into us, the other, that Christ is not our righteousness, in respect that being a Priest, he had with satisfactory purging sins, appeased his father toward us; but in respect that he is the eternal God and Life. The first of these that Osiander may prove he both allegeth a reason (which by a most fit similitude is wiped away) and also manifestly corrupteth certain places of scripture. 
1. Cor. 1.30 Rom. 4.5   
7 That which he objecteth will follow by our doctrine, that the power of justifying should be of itself in faith, by no means may be wiped away. In that he saith, that faith is Christ, it is a crooked figure, and not be admitted for faith, which only is the instrument to receive righteousness is unfitly mingled with Christ, which is the material cause, and both author and minister of so great a benefit.  
8 As concerning the proof of that other, he contendeth, that the inward word is so of us to be received by the ministration of the outward word, that he may draw us from the person of the Mediator, to his eternal divinity: and seeing Christ is both God and man, he would have him righteousness to us, in respect of his divine & human nature, which is confuted: for if this belong properly to the Godhead, than it shall not be peculiar to Christ, but common with the Father and the holy Ghost, forasmuch as there is not one righteousness of the one, & an other of the other, and that which is naturally from eternity, is not conveniently said to be made to us: Therefore properly it belongeth to the person of the mediator. Whereas Osiander braggeth of a place of jeremy, that the Lord jehovah shallbe our righteousness, 
Esay. 53.11  he can get nothing by that, but that Christ which is righteousness, is God openly showed in the flesh. In an other place, where it is said, that God purchased to himself the Church with his blood; 
Act. 20.21  it cannot thereby be gathered, that the blood wherewith sins are purged, was divine, or of the nature of godhead. Christ then was made righteousness, when he did put on the form of a servant: he did justify us, when he showed himself obedient to his father, & therefore doth not this according to his nature of Godhead, but according to the office of dispensation, committed unto him. For although God alone is the fountain of righteousness, and we be made righteous by no other mean, but by the partaking of him, yet because we are by unhappy disagreement, estranged from his righteousness, we must needs come down to this lower remedy, that Christ may justify us, with the force of his death and resurrection.  
9 If he object, that this is a work of such excellency, that it is above the nature of man, & therefore cannot be ascribed, but to the nature of God: this also he plainly showeth of how little weight it is, 
Rom. 5.19  and how maliciously he contendeth, that the righteousness of God can be nothing else, but his essential righteousness, which Paul denieth, and Christ himself when he meaneth to seal the righteousness and salvation, to which he hath brought us, setteth before us an assured pledge thereof in his flesh, 
job. 6.51.55  he doth in deed call himself the lively bread, but expressing the manner here he addeth, that his flesh is very meat, and his blood is very drink: which manner of teaching is seen in the sacrament, which although they direct our faith to whole Christ, and not to half Christ, yet they do therewithal teach, that the matter of righteousness and salvation remaineth in his flesh, not in that he is only man, he either justifieth or quickeneth of himself; but because it pleased God to show openly in the Mediator that which was hidden & incomprehensible in himself: wherefore Christ is as it were a Fountain set open for us, out of which we may draw that which otherwise should without fruit lie hidden in that close and deep spring that riseth up unto us in the person of the Mediator.  
10 Yet he confesseth that we want this incomparable benefit, till Christ be made ours: where also he showeth, what this union, should be truly a notable and an effectual union: but mystical not essential. Then he showeth to what end Osiander requireth so importunately essential righteousness: and essential habitation of Christ in us, that is to say, first, to obtain that God hath powered himself into us by a gross mixture (and that to establish a carnal feeding of Christ in the Sacrament) moreover to win that God doth really breathe his righteousness into us: whereby we may be really righteous with him. Through Christ, saith Peter are given the precious and most great promises that we should be made partakers of the nature of GOD: As though we were now such as the Gospel promiseth, 
2. Pet. 1.4 1. john. 3.1  that we shallbe at the last coming of Christ.  
11. 12 He severally wipeth away all the reasons wherewith he laboureth to overcome this: and the objections wherewith he endeavoureth against the truth that we are not justified by free imputation, 
1. Cor. 5.12 Rom. 4.7 Psalm. 32.1 Gal. 3.18 Exod. 21.9  which the Apostle plainly affirmeth, his first objection is this, that Christ is made wisdom, which belongeth to none, but to the eternal word, Therefore Christ in that he is man, is not wisdom. But the answer is, that the only begotten Son of God was in deed his eternal wisdom, but the name is of Paul diversly given, because all the treasures of wisdom and knowledge are laid up in him: that therefore which he had with his father, 
Col. 2. ●  he disclosed unto us: and so that which Paul saith is not referred to the essence of the son of God, but to our use, & is rightly applied to Christ his nature of manhood, 
john. 8.12  because although he shined a light in the darkness before that he did put on flesh, yet it was a hidden light, till the same Christ came forth in the nature of man the shining Sun of righteousness, which therefore calleth himself the light of the world. It is foolishly objected that the power of justifying is far above both Angels and men, 
Gal. 13.3  forasmuch as this hangeth not upon the worthiness of any creature, but upon the ordinance of God, for Angels can prevail nothing to satisfy God that are not thereunto appointed, but that belongeth to Christ being man: & albeit Christ is called the author 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 he was openly showed God in the flesh; but a distinction only made how the righteousness of God is conveyed unto us, that we may enjoy it. Neither do we deny that, which is openly given us in Christ, to proceed from the secret grace and power of God; 
Phi. 2.15  and the righteousness which Christ giveth, to be the righteousness of God, that proceedeth from God: but we hold this, that we have righteousness and life in the death and resurrection of Christ: and we hold this also, that God worketh in us both to will and perform, and reformeth with his spirit unto holiness of life and righteousness: but he doth not this by himself, and immediately, but by the hand of his son, with whom he hath left all the fullness of his holy spirit, that with his abundant store he would supply the need of his members. And although righteousness come unto us out of the secret fountain of the Godhead, yet it followeth not the Christ which sanctified himself in the flesh, for our sakes was righteousness unto us according to his nature of Godhead. 
john. 17.19  In redeeming the Church, Esay saith, God did put on his righteousness as a harness, but he did it, not to spoil Christ of his armour which he had given him to make him no perfect redeemer: but the Prophet meant nothing else but that God borrowed nothing out of himself, 
Esay. 59.15 Rom. 3.25  nor was helped by any aid to redeem us.  
13 And so coming to other that imagine righteousness to be made of faith and works, 
Phi. 8.3 Rom. 2.4  he showeth that the righteousness of faith and works do so differ among themselves, that when the one is established, the other must needs be overthrown.  
14 The subtle shift that the Sophisters think they have, when they attribute this to those works only, 
Gal. 3.11  which are done of those that are regenerate, but not to those works which men do not, yet regenerated without the grace of Christ, is nothing worth.  
15 The school men are more gross which teach that man is justified, not by imputation of free righteousness, but by the holy Ghost helping to the endeavour of holiness.  
16 The scripture when it speaketh of justification of faith, doth lead us to a far other end, that is to say, that turning away from the looking away of our own works, we should only look unto the mercy of God, and perfection of Christ.  
17. 18 And the better to show the same he allegeth two places out of Paul to make for his purpose. 
Rom. 10.5 Gal. 3.18   
19 Thereupon he concludeth that we are justified by faith only, although this word Only be no where in the scripture to be found, and it is a foolish shift, 
Rom. 4.2 Gal. 3.10  that they say Paul doth only exclude Ceremonial works, as though life had been promised to the keepers of Ceremonies only: and a curse threatened only to the breakers of them.  
20 In what sense works are counted worthy the title and reward of righteousness; 
Gal. 3.17 Rom. 4.6  and yet come not into account of justification. And although we obtain righteousness, not with a feigned, but with a true faith, which worketh through love, yet it worketh not righteousness by charity.  
21 The righteousness of faith is reconciliation with GOD, 
isaiah. 59.7 Rom. 5.8  and therefore it consisteth upon only remission of sins.  
22 That is proved both by the testimony 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 righteousness of the Saints in this world standeth rather in forgiveness of sins, then in perfection of virtues. Bernard 
Bernar. in Cant. Ser. 22  saith, Not to sin, is the righteousness of God: and the righteousness of man, is the merciful kindness of God.  
23 Hereupon followeth that also, that man is not therefore justified by faith, 
●. Cor. 5.21 Rom. 5.19  because the same doth take part of the spirit of God; but because he apprehendeth the righteousness of Christ: as jacob having not of himself deserved the pre-eminence of the first begotten son hid himself in the apparel of his brother; and being clothed with his brother's Coat, that savoured of a most sweet smell, he crept into the favour of his father, and received the blessing to his own commodity, under the person of another: so do we lie hidden under the precious pureness of Christ our elder brother, that we may get a testimony of righteousness in the sight of God. 
〈◊〉 de jaco & ●ita beata.  Ambrose saith, that whereas Isaac smelled the savour of the garments; peradventure this is meant thereby, that we are not justified by works, but by faith: because fleshly weakness hindereth works, but the brightness of faith which meriteth forgiveness of sins, overshadoweth the error of deeds: and truly so it is, that we may appear before God unto salvation, it is necessary for us to smell sweetly with his odour, and to have our faults covered and buried with his perfection.   

Cap. 12. That to the end we may be fully persuaded of the free justification, we must lift up our minds to the judgement seat of God.  
HE speaketh not here of a worldly judicial court, 
Esay. 33.14 Psalm. 130.3 job. 4.17 Deut. 27.26  but of a heavenly judgement seat, before that which nothing is acceptable, unless it be in all points whole and perfect.  
2 It is easy truly, while the comparison stayeth on men, that every man should think he hath that which other men ought to contemn. But when we rise to have respect unto GOD, then suddenly that confidence falleth to the ground, & cometh to nought, which he showeth by a similitude, and certain places of Scripture. In the same case altogether is our soul in respect of god, as man's body is in respect of heaven: 
Luke. 18.15 Psalm. 43.2 job. 9.8  The sight of the eye so long as it continueth in viewing things that lie neéere unto it, doth show of what piercing force it is: but if it once be directed up to the Son, then being dazzled, and dulled, with the great brightness thereof, it feeleth no less feebleness of itself in beholding of the Son, than it perceived strength in beholding inferior things.  
3 And out of the Fathers, but chief out of Augustin & Bernard: Augustin saith, 
Ad. Boni. lib. 3 Cap. 5  All they which groan under this burden of corruptible flesh, and in this weakness of life, have this only hope, that we have one Mediator jesus Christ the righteous, & he is the appeasement for our sins. 
Super Cant. Ser. 61.  Bernard saith, Where is safe and steadfast rest and assuredness for the weak, but in the wounds of our Saviour? and so much the surer I dwell therein, as he is mightier to save. The world rageth, the body burdeneth, the Devil lieth in wait: I fall not because I am builded upon a sure rock, I have sinned a grievous sin, my conscience is troubled, but it shall not be over troubled, because I shall remember the wounds of the Lord. Therefore my merit is the Lords taking of mercy, I am not utterly without merit, so long as he is not without mercies. Shall I sing my own righteousness? Lord I will remember only thy righteousness, for he is made unto me, the righteousness of God. Again he saith, 
Ser. 13. in Cau●.  Why should the Church be careful of merits which hath a surer and safer way to glory upon the purpose of God: So there is no cause why thou shouldest ask by what merits we hope for good things, specially, when the Lord saith, 
Eze. 36.22.32  I will do it, not for your sakes, but for mine own sake.  
4. 
1. Cor. 4.5 job. 15.16  5 There is no sanctuary of safety wherein the consciences may quietly rest them, unless they have to do with the judgement of god, but because our hypocrisy is such, 
Esay. 35.6 1. Pet. 5.5  that until we come unto it, we struck and flatter ourselves through an outward show of righteousness, and examine not the uncleanness of our heart with equal balance.  

Psalm. 18.27 Soph. 3.11 Esay. 66.2  6 And this is at length true humility, as by certain testimonies is proved.  

Luke. 18.13 Matth. 11.28  7 And is declared by the example of the Publican.  
8 Arrogancy and carelessness ought therefore to departed from us, because every man so much hindereth his receiving of the liberality of God, as he resteth in himself.   

Cap. 13. That there are two things to be marked in free justification.  
THE first of them that is to be marked in free justification, 
Rom. 3.25 Eze. 20.42 jere. 9.13  is this truly, that the Lord have his glory remain undiminished, and as it were, wholly and perfectly maintained: for this is due unto him of good right.  
2 But they are all deceived in this point, that glory in themselves: 
Rom. 2.19. Rom. 3.26. Ephe. 12.8.  and no man can chalendge to himself any jot of righteousness which he doth not wrongfully pluck from the glory of God's righteousness.  
3 The second is, that there should be peaceable quietness before God in our consciences; 
Pro. 20.9. Rom. 4.14.  but the same can be sought for by no righteousness of works, nor by no other mean than by free righteousness: first otherwise Faith is made void.  
4 Moreover the promise is void, 
Psal. 119.76.  if the fulfilling thereof do hang upon our deserving, as by that other reason it is taken away, that is to say, if thou take away faith: for if Faith be fallen, there shall remain no force for the promise; but if Faith stand, the promise also is abundantly confirmed: first he proveth this out of Augustine: 
In Psal. 58. Trac. Priore.  Augustine sayeth, that Christ shall reign for ever in his servants, God hath promised, God hath said it, and if that be not enough, God hath sworn it: therefore forasmuch as the promise is established, not according to our deservings, but according to his mercy, no man ought to speak fearfully of that of which he can not doubt. Bernard saith, that the Disciples of Christ say, who can be saved? but he answered: this is impossible with men: but it is not impossible with God. This is our confidence, this is our only comfort, this is the whole ground of our hope, but being assured of the possibility, what say we of his will: 
Eccle. 9.1. 1. Cor. 2.16  who knoweth whether he be worthy of love or hatred? who hath known the lords meaning? or who hath been his counsellor? Here now Faith must of necessity help us, here must his truth secure us, that that which is hidden from us; may be revealed by the spirit, & his spirit testifying it, 
Rom. 8.16 Zach. 3.9 isaiah. 9.6 Ephe. 2.14 Rom. 5.1  may persuade our hearts that we are the Sons of God.  
5 Moreover out of Paul, where also he declareth this self same thing by a contrary, that is to say, that we are not therefore just, because being regenerate, we live spiritually, because our 
Rom. 8.35  regeneration is always unperfect in this flesh: but Faith as touching justification, is a thing mere passive, 
Psal. 25.23. Gal. 4.6  and it bringeth nothing of our own to the recovering of God's favour, but receiveth of Christ that which we want.   

Cap. 14. What is the beginning of justification, and the continual proceeding thereof.  
TO the intent that these things which are spoken may the better be understood, he taketh in hand to discuss what righteousness may be in the whole course of man's life, and he divideth all men in to four parts, and entreateth severally of every one: of the first, from the first to the sixth: of the second and third, jointly, in the 7. and 8: of the fourth, from the 9 to the 21.  
1 The first of them is, 
jer. 17.9 Gen. 8.21  that they that are endued with no knowledge of God, are drowned in idolatry, in them is found no spark of goodness, from the crown of the head to the sole of the foot: The outward show also of godliness, is of no price and estimation before God.  
2 There is great difference between some of a better note, & other some most lamentable: they are also the gifts of God whatsoever excellent gifts appear in the unbelievers, and God blesseth them with the blessings of this present life, that among men do follow virtue.  
3 What so ever is done of the unbelievers, although it seem laudable, is yet for two causes corrupted, that is to say, by impurity of heart: and because they despise the right end, Augustine sayeth, 
Lib. 4. cont. julianum.  that all they that are strangers from the true religion of the one God, how so ever they be counted worthy of admiration for opinion of virtue, are not only worthy of no reward, but rather are worthy of punishment, because they do with defiling of their heart, bespot the pure good things of God. For though they be instruments of God, to preserve the fellowship of men, with justice, continency, temperancy of mind, valiantness and wisdom; yet they do very evilly execute these good works of God, because they are restrained from evil doing, not by sincere love of goodness, but either by only ambition, or by love of themselves, or by some other crooked affection.  
4 Which thing also he otherwise showeth, first because they have not Christ. Saint john sayeth, 
1. joh. 5.12.  that there is no life without the son of God: who so have no part in Christ, what manner of men so ever they be, what so ever they do or go about, yet they run forward with their whole course into destruction, and the judgement of eternal death. 
Aug. ad Bonifa. in Cap. 5. Heb. 11.6.  Augustine sayeth, Our religion discerneth the righteous from the unrighteous, not by law of works; but by the very law of Faith: without which, those that seem good works, are turned into sins.  
5 Moreover, 
joh. 5.25. job. 41.2. Ephe. 2.10. 1. Tim. 1.9 Rom. 11.6.  by wonderful setting the grace of God directly against the natural state of man, that is to say, first because we are dead: secondly, because we are nothing, till being lightened with his grace, we be raised, and as it were made a new creature.  
6 Last of all, (albeit he fear lest he should do wrong to the mercies of God, which doth so carefully travel in proving of this thing, as though it were doubtful & dark) by the testimony of isaiah, 
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 error of the common people: who although he confess that no man hath deserved, that Christ should perform our redemption, yet that they may enter into possession of redemption, they think they are helped by their good works. Seeing there is no righteousness at all, but that which is acceptable to God, what acceptable thing can there proceed from his enemies, whom he wholly abhorreth with all their doings? And most certain it is that we are deadly and professed enemies of God, till being justified, we are received into friendship, then if justification be the beginning of love, what righteousness of works can go before?  
7 Those whom he had divided into the next three parts, they truly which beginning with Sacraments, denying God with their deeds by the uncleanness of life, whom they confessed in mouth are only in name Christians, & they which hide the wickedness of the hypocrisy of the heart with vain shows, he putteth both under this reason: No holy thing undoubtedly cometh from them, but utterly damnable, first out of Haggee. 
Hag. 2.12   
8 Moreover out of isaiah & Augustine, who sayeth, 
isaiah. 1.14. Pro. 15.8.  That favour with God is not procured to any person by works, but contrariwise, that works do then please, and never till then, when the person hath first found grace in the sight of God.  
9 Coming to the fourth place, that is to say, of them which being regenerate by the holy Ghost, do meditat true holiness, he confesseth that they do walk in the way of the Lord by the guiding of the holy Ghost, 
1. Kin. 8.5.  yet there cometh nothing so perfect from them, which is not sprinkled & corrupted with some rottenness of the flesh, especially when we have to deal with the judgements of God.  
10 Moreover, although it might be that we should have some thoroughly pure and perfect works, yet one sin is enough to blot and quench out all remembrance of the former righteousness: 
Eze. 18.24. jam. 2.10.  and therefore we can be justified by no means by our works.  
11 Last of all, the Scripture doth manifestly teach that the faithful, 
Rom. 4.13. Hab. 4.7. Rom. 4.7.  how so ever they excel in good works, are justified by only Faith, and free imputation of righteousness.  
12 The starting hole, wherewith the schoolmen seek to escape by, when they say that good works are not by outward worthiness in themselves of so great value, that they be sufficient to purchase righteousness; but this, that they be of so great value, is of grace accepting them: is confuted.  
13 No works of ours can of themselves make us acceptable and pleasing to God: for it is proper to Christ only. And by so much more are they deceived in those things which they teach, about making satisfaction: 
Levi. 18.5. Gen. 3.17. Phi. 3.13.  first, by the works of satisfaction, because satisfactions being once taken away, those things must needs fall down.  
14 Moreover because that saying of Christ doth betoken far otherwise, 
Luk. 17.10  When you have done all, etc.  
15 He showeth that the objection which they take out of Paul, that among the Corinthians he did of his own will yield of his right, which otherwise he might have used, if he had would, maketh nothing for them: first by enterpreting the place, secondly by a general doctrine taken out of chrysostom, 
Lu. 17.7. isaiah. 1.12.  That all our works are due to the Lord, even as the possessions of bondmen: thirdly, that their supererogations are nothing else but vain trifles.  
16 In this behalf there are chief two pestilences to be driven out of our minds: 
Psal. 143. ● job. 10.11.  that we put no affiance in the righteousness of works, and that we ascribe no glory to them: but when our affiance is driven away, all glory also must necessarily departed.  
17 It is severally showed, that in the four kinds of causes, none doth accord with works in the establishing of our salvation: but the cause of procuring the eternal life to us, is the mercy of the heavenly Father, and his free love toward us. 
job. 3.16. Rom. 3.23.24.  The material cause is Christ with his obedience, by which he hath purchased righteousness to us, the formal or instrumental cause is Faith, and the final cause is the showing of the righteousness of God, & the praise of his goodness.  
18 He taketh away two objections that may be objected: first that holy men do oftentimes strengthen and comfort themselves with remembrance of their own innocency and uprightness, & sometime also forbear not to report of it: which although it may two ways be done, yet it maketh nothing for them, & first seeing the godly ones do not this, to rest upon the affiance of works, and to derogate any thing from free justification.  

Gen. 24.10. Pro. 14.26. 2. Kin. 20.4. Ephe. 3.18.  19 Moreover because they do nothing but by the fruits of their vocation, call to mind that they are adopted of the lord, into the place of children.  
20 Therefore he concludeth that they attribute nothing to their deserts: nor derogate any thing from the free righteousness which they obtain in Christ, which also he showeth by a notable example of Augustine, which is this: I do not say to the Lord, despise not the works of my hands, or I have sought the Lord with my hands, and have not been deceived. But I do not commend the works of my hands: for I fear least when thou hast looked upon them, thou shalt find more sins than merits. Only this I say, this I ask, this I desire, Despise not the works of thy hands, behold in me thy work, not mine: for if thou beholdest mine, thou damnest me: if thou beholdest thine, thou crownest me: for whatsoever good works I have, they are of thee.  
21 The other, that the Scripture showeth, that the good works of the faithful are causes why the Lord doth good to them, they are causes truly, but inferior causes, 
Rom. 8.3. Rom. 6.13.  and those things which depend of free justification, are not against it. Moreover, in these speeches he rather noted the order, than the cause.   

Cap. 15. That those things that are commonly boasted concerning the merits of works, do overthrow as well the praise of God in giving of righteousness, as also the assuredness in giving of salvation.  
AFter he hath showed that works are not available to justification, he now setteth to be discussed whether they deserve favour with God or no.  
2 The name of merit was evil applied to works by the old fathers, yet they had a godly meaning, as appeareth by Augustine, chrysostom & Bernard. Augustine sayeth, 
Psal. 88 Eze. 36.31.  when man seethe that what so ever good he hath, he hath it not from himself, but from his God: he seethe that all that which is praised in him is not of his own merits, but of the mercy of God.  
3 Good works do both please God, and are profitable to the doers of them, that they may receive for reward the most large benefits of God, not because they so deserve, but because the goodness of God hath of itself appointed this price unto them: as that which bestoweth good works and their commendations upon us, that they may nevertheless seem after a certain manner to remain with him.  
4 How two places must be understood which the Papists abuse, to confirm their error: and except they take that sense, they offend two ways against the common doctrine of the scripture, the very words of Ecclesiasticus are these: 
Eccle. 16.14. Heb. 13.16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall make place to every mercy: and every man shall find according to his works. In the words of the Apostle is nothing else, but that such sacrifices do please and are acceptable to god. 
Mat. 25.21. isaiah. 55.1.  And albeit Christ sayeth, that to him that hath, shall be given: and that the faithful servant shall be set over many things, that hath been faithful over little: yet he showeth that the increase of the faithful are the gifts of his free goodness.  
5 Which he proveth by that that Paul calleth Christ the only foundation: 
1. Cor. 3.11. 1. Cor. 1.10.  for he is so, the foundation that we have all things in him, but nothing in ourselves, as he severally showeth.  
6 The Schoolmen have long time taught the world far otherwise: that is to say, that Christ hath deserved for us the first grace, that is the occasion of deserving: but now it is our part, not to let go the occasion offered, as though he only had opened the gate, in the mean while, leaving to us to go in by our own power.  
7 Hereupon followed certain other things, first that they take from us the justification of Faith: Moreover, that drawing good works from the power of free will, they steal from God somewhat to give to man in the praise of good works: thirdly, that although they continually call upon good works, yet in the mean time they so instruct their consciences, 
Ephe. 2.10.  that they never dare have affiance, that they have God well pleased, and favourable to their good works.  
8 He concludeth, that the foundation which he hath laid, doth plentifully suffice both to doctrine & exhortation, and also to consolation.   

Cap. 16. A confutation of the slanders, whereby the Papists go about to bring this doctrine into hatred.  
HE doth not therefore abolish good works, 
1. Cor. 1. 3●.  because he denieth them to be justified by good works.  
2 That also is most false, that the minds of men are withdrawn from the affection of well doing, when we take from them the opinion of meriting, he proveth by two reasons: 
Heb. 9.14. Rom. 6.6.1 S. Tit. 2.11. 1. Cor. 3.16.  first if this only be intended, when men serve God, that they look to reward, or let out to hire, or sell their labours to him, they little prevail, for God will be freely worshipped, freely loved; He alloweth that worshipper, which when all hope of receiving reward is cut off, yet ceaseth not to worship: Moreover, if men be to be pricked forward, no man can put sharper spurs unto them, than those that are taken of the end of our redemption and calling.  

Rom. 12.1. Mat. 5.16. 2. Cor. 9.7. Psal. 130.4.  3 This Method of teaching is more available to the pureness of life, then if in thrusting in of merits, thou shouldest beat out some servile and constrained obedience of the law, although this kind of exhortation be profitable, and used in the Scriptures.  
4 It is a most vain slander that men are alured to sin, when we affirm that free forgiveness of sin wherein we say righteousness consisteth, which is freely given us in Christ, who bought it with a price: for our filthiness is such as is never washed away, but with the fountain of his most precious blood: now if we once have received any good thing, how can we but dread, being once cleansed, to wallow ourselves again in the mire, as much as in us lieth, to trouble and infect the pureness of this fountain? I have washed my feet sayeth the faithful soul, 
Ca●●. 5.3.  how shall I again defile them.   

Cap. 17. The agreement of the promises of the Law and the Gospel.  
THey which allege the promises of the law to overthrow justification of faith, and so thereby do reason, 
Deut. 7.23 jere. 73.23 Deut. 11.26  that either such blessings, are idle and fruitless, or that justification is not of faith alone, he beateth down in this order: that whosoever will obtain justification, must needs leave the law, and as it were brought into liberty from the bondage thereof, not that carnal liberty which should draw us from keeping of the Law, should allure us to think all things lawful, and to suffer our lust, as it were the stays being broken, and with lose rains to run riot: but the spiritual liberty which may comfort & raise us, in a dismayed and overthrown conscience, showing it to be free from the curse, and damnation, wherewith the law held it down fast bound and tied. This deliverance from the subjection of the law we obtain, when by faith we take hold of the mercy of God in Christ, whereof we are certified of the forgiveness of sins, with the feeling whereof the law did prick and bite us.  

Gal. 2.16 Psalm. 19.12  2 This he confirmed by an example, of Paul and David, If the faithful remove from the law into faith, that they in faith find righteousness, which they see to be absent from the law: truly they forsake the righteousness of the law.  
3 Therefore the promises of the law, if they be considered in themselves, 
levit. 18.5 Eze. 20.11 Rom. 10.5  or have respect to the merits of works, utter not their effectualness towards us, and are after a sort abolished: but when the promises are put in place of them, they not only bring to pass, that we ourselves are acceptable to GOD, but that our works also have their thanks: and that for three causes of God's liberality: whereby it cometh to pass, that the works of the faithful are acceptable to god, first that GOD turning away his sight from the works of his servants, which deserve reproach, embraceth them in Christ, and by the mean of faith, reconcileth them to himself without the mean of works. Secondly, of his fatherly love and tender mercy, he lifteth up works to great honour, not weighing the worshinesse of them. Thirdly, he receiveth the same works with pardon, not imputing the imperfection wherewith they are defiled.  
4 The place of Peter which they allege of Cornelius, to make for their purpose, doth prove nothing less than that man is prepared to receive the grace of GOD by the endeavour of good works, but by contrariwise (seeing there is a double accepting of man with GOD) first when finding nothing in man but only misery, 
Gal. 5.5  yet of his great liberality he receiveth him freely.  
5 Last of all, when by the same he hath new begotten him, and newly formed him into a new life, he now embraceth him as a new creature, garnished with the gifts of the holy spirit, (whereof Peter speaketh in this place) he setteth down plainly and showeth that Cornelius was freely accepted, before that his good works could be accepted: & this is the meaning of other places which witness that God is gentle and merciful, 
Hebe. 1.5 Deut. 29.18 2. Sam. 22  to the obeiers and followers of righteousness.  
6 But that such places may better be understood, first he willeth us to consider whether it be a promise of the law or a promise of the Gospel, for both these two may not be understood in one sense: for the promises of the law, always under condition, 
Psalm. 1.5 Esay. 33.14  if we will do it, etc. do promise reward: but the promises of the gospel although they are pronounced almost with such like words, as when it is said that the Lord keepeth the covenant of mercy, with all them that love him, etc. yet he rather showeth what are his servants, which have faithfully received his covenant, than they do express the cause why GOD should do good to them.  
7 Moreover he entreateth specially of two such kinds of speeches: first, of them that garnish good works with the title of righteousness, that is to say, they do respect such works, not so much in respect of them, that they are done of men, as that they are commanded in the law: for in the same sense, it is no marvel if they be garnished with the title of righteousness, 
Deut. 6.6.26 Deut. 24.13 Psalm. 106.30 Luke. 1.6  seeing that both the obedience of the same law, doth contain an absolute righteousness, & the keeping of every commandment a part of righteousness. 
Gen. 4.4 Psa. 106. 30.3●   
8 Then also he speaketh of the other that is of them, which affirm that man is justified by good works, and first he determineth that works in themselves prevail nothing at all, and that we are justified by only faith: But when the faithful have obtained this fréee justification, now the good works which follow, have another valuation, then after their own deserving: neither are they falsely counted unrighteous, or imputed for righteousness.  
9 The better to confute the same, he wringeth his adversaries so on every side with a horned argument, that by no means they can escape, for if they object the righteousness of works to assail the righteousness of faith, they may many ways be driven, to be forced to confess that there is no work that is not both corrupted with transgressions adjoined with it, and with the corruptness of itself, that it can not have the honour of righteousness: but if they grant that they come from the righteousness of faith, that works otherwise unpure, 
Deut. 2.7 job. 4.8  should be imputed to righteousness, or else acknowledge only the righteousness of faith, without the which righteousness of works, is nothing, or else by their righteousness of works, they must needs make a viper's birth.  
10 He prosecuteth this argument more at full, granting that by this means, 
Rom. 3.7  there is not only righteousness in parts, as our adversaries would have it, 
jam 1.12 Psal. 11.6  but also that it is allowed of God, as if it were a perfect and full righteousness: 
Matth. 5.3  yet because the justification of faith is the foundation, the same ought not to be lifted up to destroy this: for by only faith, not only we ourselves, but also our works are justified. And this is the righteousness of works which the Scripture so often speaketh of.  
11 Because they are diligent to allege much out of james against this doctrine, first he merrily laugheth at their boldness, which while they gnaw at justification of faith, and so draw Paul to fight with james, in the mean space they determine no mark of righteousness, where consciences may stay at rest. Moreover he showeth what was the scope of the Apostle, and where the adversaries are deceived, that is to say, in a double deceit: first of faith.  
12 Moreover of justification, for the Apostle speaketh of the declaration of righteousness, but not of imputation, (as they have thought) neither doth he dispute by what reason we are justified, but he requireth of the faithful a working righteousness.  
13 That which they object out of Paul; that the doers of the law, 
Rom. 2. 1●  not the hearers are justified, doth tend to none other end, but that the Apostle may cast down the jews from foolish confidence, which boasted themselves of the only knowledge of the Law, when in the mean time they were the greatest despisers of it, & it may be cast upon their own pates.  
14 In these places where the faithful do boldly offer their righteousness to the judgement of God to be examined, and require that sentence be given of them according to it: two things are to be considered. Neither would they bring into judgement the whole life, 
1. Sam. 26.13 2. Cor. 2.12 Psalm. 36.9  but some special cause, neither do they claim to themselves righteousness, in respect of the perfection of God, but by comparison of wicked and naughty men, so they stand not against free justification of faith. David when he required the Lord to render to every man according to his righteousness & truth, meant not that the Lord should examine by himself, and reward every man according to his deserts, but he took the Lord to witness, how great his innocency was in comparison of the wickedness of Saul. So Paul defendeth his faithful and honest dealing, which he knew to be pleasing to the merciful kindness of God against all evil speaking of men. Paul saith also, that he knoweth no evil by himself, but that he is not thereby justified, because he knew that the judgement of God far surmounteth the blear eyed sight of men, and howsoever the godly defend their innocency against the hypocrisy of the ungodly, yet when they have to do with God alone, they cry with open mouth.  
15 In that by certain other places they would ascribe to the ways of the faithful righteousness and life, 
Pro. 20.5 Eze. 18.9 Eph. 1.4  they do very evil reason, that the uprightness of the faith is a step toward immortality, but the same is of fatherly kindness, not that their works as the schoolmen dream, are by the accepting of GOD advanced to the price of equality.   

Cap. 18. That by reward, the righteousness of works is ill gathered.  
THose sayings, which affirm that God doth render to every one according to their works, do rather show the order and consequence, than the cause, 
Matth. 16.27 2. Cor. 5.10  but it is out of doubt that God doth accomplish our salvation by these degrees of his mercy, when those whom he hath chosen, he calleth to him; those whom he hath called, 
Ios. 5.29 Matth, 25.34  he justifieth; those whom he hath justified, he glorifieth. Although he do by his only mercy receive them that be his, into life: yet because he bringeth them into possession thereof, by the race of good works, 
Phi. 2.12 john. 6.27  that he may fulfil his works in them, by such order, as he hath appointed: it is no marvel if it be said that they be crowned according to their works, by which they are prepared to receive the crown of immortality.  
2 Those sayings also, which call life everlasting, 
Matth. 25.34  the reward of works, do not make works, the cause of salvation: 
Gen. 15.5  it is showed by the nature of inheritance, and confirmed by a notable example, that the Lord rewardeth the works of the faithful, with those benefits, which he had already given them before the works were thought of, having no cause why to do good to them, but his mercy.  
3 Yet the Lord doth not deceive or mock us, when he saith, that he rendereth for reward to works, 
Col. 1.4 1. Pet. 1.5  the same thing which he had before works freely given: the fruit of the promises is also rightly assigned to them, 
Matth. 10.30  to the ripeness whereof they do bring us, in order as he hath set it: 
Rom. 8.18  yet we must take heed that we think not that the reward which the Lord promiseth us, is reduced to the measure of merit: it is a thing also worthy to be noted in these places, where eternal life is called, the reward of works, that it is not so much to be taken for the communicating which we have with God, which goeth before, as for the possession or enjoying of blessedness which followeth.  
4 When the Scripture doth call, eternal life the reward of works, it doth it not to set forth the worthiness of our works, 
●. Cor. 15.19 Rom. 8.30  as if they deserved such reward, but to secure our weakness which otherwise it doth exercise with many miseries while we live here.  
5 The Scripture besides that, it forbiddeth to rejoice in works, because they are the free gifts of God, it therewithal teacheth that they are always defiled with some dregs, 
2. Tim. 4.8  that they cannot satisfy GOD, if they be examined by the rule of his judgements: but lest our courage should faint, 
Hab. 2.4  it teacheth that they please by only pardon, and are sustained with the promise of a crown. 
August. ad Valen●. de. gra. & lib. arbit.  Augustine saith, To whom should he being a just judge, render a crown, if he had not being a merciful father, given grace: and how should there be righteousness, unless grace went before, which justifieth the unrighteous? how should these due things be rendered, unless these undue things were first given? 
* Calvin.  yea how should he impute righteousness to our works, unless his tender mercifulness, did hide the unrighteousness that is in them? how should he judge them worthy reward, unless he did by immeasurable, bountifulness take away that which is worthy of punishment?  
6 The former places being expounded he descendeth to other more particular, 
Luke. 16.9 1. Tim. 6.17  and first he answereth those two places in Luke & Timothy, that they signify nothing else but to teach us that it is our parts, if we believe that heaven is a Country, to send over our riches thither, rather than keep them here, where we must lose them with sudden removing.  
7 That which they object out of two other places, 
Heb. 6.10 Rom. 8.19 Luke. 24.25  that the faithful through afflictions are counted worthy the kingdom of heaven, and that it is righteous with God, to render rest to them: & that God is not unjust, that he should forget their works; & that works ought not to be extended to the worthiness of desert; but only because they bear their marks of the Lord which are the signs of the children of God, neither is this righteousness, whereof he speaketh referred to the rendering the equity of due, but to the truth of God's promise.  

August. Psal. 32 & .109  The Lord, saith Augustine, is faithful which hath made himself debtor to us, not by receiving any thing of us, but by promising all things to us.  

1. Cor. 13.2 Col. 3.14  8 He answereth to three other places, the first place speaketh not of true faith, & so it belongeth to this matter: the second doth not so give the chief place to charity, as though it should be more meritorious to iustificatton, (for this is not due to faith according to the dignity of work, but only to the mercy of God, and the merits of Christ.) The third doth both yield to charity the bond of perfection in another sense, and doth make nothing for them howsoever they take it.  
9 Leaving the rest (because he thinketh them too ridiculous) in that they object that Christ hath commanded a certain man to search the kingdom of GOD by the keeping of the commandments, 
Matth. 19.17  he teacheth that it is meet for two causes that he should so answer: yet it maketh nothing at all for the justification of works. The lawyer being filled with the persuasion of the righteousness of the Law, was blind in confidence of works. Again, he sought nothing else but what were the works of righteousness, by which salvation is gotten, therefore he is worthily sent to the Law, in which there is a perfect mirror of righteousness, for if we seek salvation in works, we must keep the commandements which none is able to do, 
Matth. 11.35  therefore we must resort to an other help, namely to Faith in Christ.  
10 Last of all, he answereth to a cavil in that they object, that we wrongfully set faith as contrary to works, 
joh. 6.29  because faith in some places is called a work, and that common rule of reason that of contraries is all one rule he proveth, doth nothing prevail here, 
james. 2.10  seeing they would wrest it to this end, that as every sin is imputed to us for unrighteousness, so it were meet, that to every good work should be given the praise of righteousness.   

Cap. 19 Of christian liberty,  

Lucian an ungodly man.  THis doctrine is so necessary, that albeit the wicked and Lucianicall men do pleasantly taunt it with their scoffs, yet the defence thereof, must not be given over, that we may cut of occasion from such perils.  

Ephe. 1.4 1. The. 44.5  2 Christian liberty consisteth in three parts, the first, that the consciences of the faithful, while the affiance of their justification before God is to be sought, may raise and advance themselves above the law, and forget the whole righteousness of the law.  
3 The whole Epistle to the Galathians, 
Gal. 3.13  doth prove the same, as manifestly appeareth, by those three principal Chapters, wherein he standeth.  
4 The second part hangeth upon the first, that consciences obey the law, not as compelled by the necessity of the law: 
Deu. 6.5.  but being free from the yoke of the law itself, of their own accord they obey the will of God. that can not be so long as we are under the law.  
5 But when we are delivered from this severe exacting of the law, 
Malac. 3.17.  we may merrily and with great cheerfulness answer his calling and follow his guiding.  
6 The Apostles have touched this part of our liberty. 
Kin. 11.2. Rom. 6.12.  The end thereof is not to kindle us to evil, but to encourage us to good.  
7 The third part is, that we be bound with no conscience before God of outward things, which are by themselves indifferent, but that we may indifferently sometime use them, and sometime leave them unused. The knowledge of this part is very necessary, lest we be either carried by desperation into a confused devouring pit, or else despising God, & casting away his fear, we make ourselves away through destruction, which we have not ready.  

Rom. 14.14.  8 This same he prosecuteth, & more largely expoundeth.  
9 This Christian liberty is spiritual, 
Tit. 1.26. Luk. 6.24.  and the whole strength thereof consisteth in appeasing fearful consciences before God. There are two kind of men that offend against it, the one of them is, that cover the same with their own desires, that they may abuse the gifts of God to their own use.  
10 The other sort is, which think their liberty is nothing, unless it be used among men: and therefore in using the same they have no regard of the infirmity of their brethren.  

Rom. 14.1.22. 1. Cor. 8.9.  11 By this occasion speaking of offences, he maketh two sorts of them, the one given, the other received: the one whereof he calleth of the weak, the other of the pharisees, and he showeth what both are.  

Act. 16.3. Gal. 2.3.  12 He showeth both by doctrine and also by Paul's example, who they are that are to be counted weak, and who pharisees: but some perversely imitate Paul.  
13 Whatsoever he hath taught of avoiding offence, aught to be referred to mean and indifferent things: but those which are necessary to be done, 
1. Cor. 3.2.  are not to be left undone, for fear of any offences.  
14 By this prerogative it cometh to pass, 
1. Pet. 1.18. Gal. 5.1.4.  that the consciences of the faithful are not to be entangled with any snares of observations in those things, whom the Lord willed that they should be at liberty, and exempt from the power of all men: yet both ought not so to be taken, as though man's whole obedience were also taken away and cast down.  
15 least any man should stumble at that stone, we must consider, that there are two sorts of government, spiritual and politic, and how these are to be distinguished the one from the other.  
The laws also which belong to spiritual government, are to be considered, whether they are agreeable to the word of God or no: But leaving of the declaration both of Civil government, 
Rom. 13.1.5. Rom. 2.15.  and also of Ecclesiastical laws, till a more fit and convenient time be given to speak thereof, the better to show, to what end the consciences are bound to human constitutions. first he showeth what a conscience is.  

2. Tit. 15.  16 Moreover what relation it hath to outward obedience: first in those things which in themselves are either good or evil: secondly in mean things.   

Cap. 20. Of prayer which is the chief exercise of Faith, and whereby we daily receive the benefits of God.  
IN my judgement we may divide this Chapter into three principal parts. for first he setteth down certain rules from the 1. to the 16. secondly he entreateth of invocation of dead Saints, from the 17. to the 27. thirdly, he showeth how manifold prayer is, and disputeth of every one: 28.29. Fourthly he entreateth of certain accidents of prayer, from the 30. to the 33. fifthly, he declareth the lords prayer, from the 34. to the 49. Last of all, he joineth certain other things of prayer, from the 50. to the 52.  
1 Going about to speak of prayer, he knitteth the proportion of his declaration to the former: seeing it appeareth by those things which are spoken, both that man is so empty of all good things, and also that God doth give in his son Christ, that which we stand in need of: that if any would search help to succour his necessity, he must go beyond himself, and strive unto God only. 
Rom. 8.26.  hereupon it followeth, that whatsoever we want in ourselves, 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 benefit thereof, we obtain to come unto those riches that are laid up for us with the heavenly Father.  
3 The Lord must be called upon, albeit he need no admonisher, and he is ready of his own accord to give us that we need.  
4 The first rule is, to frame prayer rightly & well, that we be no otherwise framed in mind and heart, then becometh them, that enter into talks with God.  
5 Here therefore it is to be noted, that casting off all lightness, 
Psal. 25.1. Psal. 62.9.  we earnestly apply our studies and senses to pray: secondly, that we pray not but as the lord permitteth, because we can not do these things of ourselves, God to help our weakness hath given us his spirit to teach us that which is right, & to rule our affections: yet not giving over the charge of praying to the Spirit of God, we ourselves in the mean tune should wax dull.  
6 The other is, that in prayer we truly feel our own want, and earnestly thinking that we stand in need of those things that we ask, we join with our prayer an earnest, yea servant affection to obtain: therefore two vices must be taken heed of, least remissly or slightly we recite prayers after a prescribed form, or without meditation we mumble up prayers to GOD, because they would obtain.  

jae. 5.13. Psal. 32.6.  7 Neither is this any thing to the contrary, that we are not always driven with the like necessity to pray: for our condition is always such, whether we behold our temporal riches, or much more our spiritual, that we should always have like opportunity: so that unless the most righteous do earnestly repent him of his sins, his prayer should be accursed.  
8 The third is, that who so ever presenteth himself before God to pray, should forsake all thinking of his own glory, put of all opinion of worthiness, 
Dan. 9.18. Psal. 144.2.  and finally, give over all trust of himself, giving in the abasing of himself, the glory wholly to God: lest if we take any thing be it never so little to ourselves, we do with our own vain swelling fall away from his face: which also he showeth by certain examples.  
9 Hereupon it followeth, that the beginning and also the preparing of praying rightly, is to flee to the mercy of God, 
Psal. 25.6.18. Psal. 51.7.  and to crave pardon, with an humble and plain confession of the fault: but this is wont to be done two ways, first, in general, which belongeth to all men. Moreover, specially when any man prayeth to have his sins forgiven, when he desireth release of pain, that the cause being taken away. the effect may be taken away.  

1. joh. 3.22. job. 9.21.  10 Neither doth it hinder that the holy ones seem sometime, for the entreating of God, to allege the help of their own righteousness, and the same may be done two ways.  
11 The fourth rule is, that being so thrown down and subdued with true humility, we should nevertheless with certain hope of obtaining, be encouraged to pray, 
Psal. 5.8.  that the only goodness of God may raise us up, being oppressed in our own evils. Affiance therefore is very necessary, not such as excludeth us from all care, but such as certainly laboureth with the mercy of God.  

Heb. 4.15. Ephe. 3.12.  12 The adversaries do account this doctrine of assured hope of praying, for absurd: but the holy Ghost hath so instructed us, neither is it contrary with it, because this assuredness is knit together with the knowledge of our misery, néedines, and filthiness.  
13 Seeing the Lord first commandeth to pray, 
Psal. 50.24. Mat. 6.7.  and then joineth a promise to the commandment, they are both Rebels and Infidels, whosoever they are that turn their backs & come not the right way to the Lord, howsoever certain hypocrites under the colour of humility and modesty, do by that means get praise.  
14 He showeth by certain selected promises, 
Pro. 18.10. joe. 2.32.  how earnestly we should embrace the liberality of God freely offered us. Neither is this any let that we excel not with equal holiness, as is commended in the holy Fathers, to whom these promises were made: and whosoever call not upon God when occasion is offered, are Idolaters, what colour so ever they pretend: that a dreadless Spirit to pray, agreeth well with fear, reverence, and carefulness, and the godly are well said, both to fall down, and lift up their prayers.  
15 It maketh nothing against this doctrine that God answereth to certain desires, 
judg. 9.20. judg. 6.28.  whereof some break forth of a mind not quiet nor well framed: Other endeavoured by no word of God: Other conceived against the manifest prohibition. And although such examples are not set before us to imitate and follow, yet thereby proceedeth large fruit unto us: and in what sense such easiness of God is to be taken.  
16 These four rules of right prayer are not so exactly required with extreme rigour, 
Psal. 1●. 18. Psal. 85.5.  that God refuseth their prayers, which have offended much against those rules, as is showed by certain examples taken out of every sort, yet not that the faithful should carelessly pardon themselves any thing, but that in sharply chastising themselves, they should travel to overcome those stops.  

1. Ti. 1.5. 1. joh. 2.1.  17 Therefore for our unworthiness Christ is given us an Advocate and Mediator, and we shall obtain what so ever we ask in his name. And God must be called upon by no other name than by his own.  

joh. 16.26.  18 Albeit, all the Fathers from the beginning were heard by his name only, yet this favour is chief to be restrained by good reason, to the ascension of Christ.  
19 Who so ever serve from this way, and forsake this entry, 
1. Tim. 2. ●.  for them there remaineth no way, nor entry to God: yet by this means the mutual intercession of saints is not excluded in the earth.  
20 It is a mere trifling of Sophisters, 
1. joh. 2.12. Rom. 8.32.  that Christ is the Mediator of redemption, but the faithful are Mediators of intercession: which he rooteth up by most plain authority of the scripture, and Augustine: Christian men saith he, do mutually commend themselves in their prayers, & he for whom none maketh intercession, but he for all, he is the only and true Mediator.  
Paul the Apostle although he were a principal member, 
Li. count Bat. 2 Cap. 8.  under the head (yet because he was a member of the body of Christ, and knew that the greatest & truest Priest of the church, entered not by a figure into the inward places of the veil, to the holy of holy places, but by express and steadfast truth into the innermost places of heaven, to a holiness not shadowish, but eternal) commendeth himself also to the prayers of the faithful.  
21 That we may not make or appoint the Saints that are dead, intercessors for us, first he proveth by most strong reason: secondly, because it is not only without the authority of the Scripture, but also all other authority: Thirdly, by the filthy effects: Moreover he declareth the same by the authority of Ambrose: and he taketh away a certain starting hole. Christ, saith Ambrose is our mouth, 
Amb. de Isa & Anima.  by which we speak to the Father: Our eye by which we see the Father: Our right hand, by which we offer us to the Father, otherwise then by whole intercession neither we nor all the Saints have any thing with God.  
22 There arise out of this one error so many signs of error, that here we have the nature of superstition expressed always, falling from worse to worse, and this he showeth by three degrees, 
jer. 2.18.  the last of them declared by their examples, and the refusal of the counsel of Carthage.  
23 Coming to their arguments, 
Heb. 1.14.  first because they reason, from the office and duty of Angels, secondly, from the place of jeremy, he wipeth away both. 
jer. 15.1.  If they will compare holy men departed, to Angels, 
isaiah. 10.11. Psal. 34.7  they should prove that they are ministering Spirits, to whom is committed the ministery to look to our safety, to whom the charges given to keep us in all our ways, to go about us to admonish & counsel us, to watch for us, all which things are given to Angels, but not to them. No man dare execute the office of an Advocate before an earthly judge, unless he be admitted: Why should worms then have so great liberty to thrust unto GOD those for Patrons, to whom the office is not enjoined? As for the place of jeremy we may reason of the contrary, that neither Moses nor Samuel made intercession for the people of Israel, therefore there was no intercession at all of the dead men, therefore no other make intercession at all, seeing they are so far from that gentleness, goodness, and carefulness of Moses: therefore the meaning of the place is, that if Moses had been alive to have been their Patron, 
Eze. 14 14. Act. 13.36.  or Samuel to whose prayers the Lord showed himself so tender, they should have but only delivered their own souls.  
24 And that likewise he wipeth away wherein they strive, that they doubtless pay for us: 
Ecclc. 9.5.6.  and that we take from them all desire of godliness, which in the whole course of their life breathed nothing else but charity and mercy.  

Gen. 28.16. isaiah. 4.1.  25 Then he wipeth away this also, that jacob prayed that his name & the name of his father Abraham and Isaac, might so be called upon over his posterity: First by enterpreting the place, then as it were by casting again upon them, where also an other not very unlike, that is to say, how God is prayed unto, to have mercy on the people for David's sake, he casteth upon their own pates. jacob because he knew that the whole blessedness of his posterity consisted in the inheritance of the covenant which GOD had made with him, he wisheth that which he seethe, should be the chief of all good things to them, that they accounted in his kindred: for that is nothing else but to convey them the succession of the covenant. They again when they bring such remembrance into their prayers, do not sly to the intercessions of men, but do put the Lord in mind of his covenant, whereby the most kind Father hath promised that he will be favourable and beneficial for them, for Abraham, Isaac, and jacobs' sake. In that which was spoken of David, the covenant is rather considered then the man, and under a figure the only intercession of Christ is affirmed.  
26 Last of all, 
Psal. 22.4. Psal. 142.7.  he wipeth away that which many do object: that the prayers of the Saints are oftentimes heard, preposterously reasoning, that none shall be heard, but they that have once been heard: this first he interpreteth, secondly, he confirmeth his interpretation by the authority of the Scripture, and showeth it by examples.  

Psal. 44.10. jac. 5.8.  27 And so he concludeth, that this calling on of Saints, is many ways sacrilege. The beginning of praying rightly, springeth out of Faith, & Faith cometh of the hearing of the word of God: therefore prayer must be made according to the word of God, where no such superstitious intercession is mentioned.  

jac. 4.14. Es. 30.1.  28 Prayer, whereof hitherto he hath spoken, albeit properly it be restrained to vows and petitions (and so all those things which hitherto he hath taught, do belong chief to that special sort) yet is it not restrained to those things only, but they ought also to be extended to praise and giving of thanks: for this is an other kind of Prayer, and it ought continually to be used of us, to our profit: no less than the former of vows, which he plentifully proveth by many reasons, testimonies and examples.  
29 When he hath spoken these things of every one severally: 
1. Cor. 15 Matth. 6.7  now knitting together both the special sorts, he speaketh of public and private prayers. Continuance, 
1. Tim. 2.7 Esay. 25.7  albeit it belong most to private, 
Psal. 65.2  yet it also belongeth and is expedient to public, that for them we may have appointed hours. Vain babbling, & ostentation must be taken heed of, and a secret place must be sought out: we may pray in all places, yet private or public are not to be neglected, but both always to be joined together.  
30 The common assemblies are to be had in honour, 
Esay. 66.2  the use of Churches is lawful, that holy assemblies may be executed in them: but we must take heed of a double superstition.  
31 A loud voice and singing in prayer, are of no value, 
Esay. 29.13 Matth. 15.8  unless it proceed from the deep affection of the heart: a loud voice doth more belong to public prayers, then private.  
32 It is an old custom to be taken heed of, 
1. Cor. 14.13  but it ought to be disposed to that gravity which becometh the presence of God and Angels, and we must diligently take heed that the time lead us not from spiritual sense.  
33 Both public and private prayers must be used not in a strange, but in a vulgar tongue. 
1. Cor. 14.16  A loud voice, and knee bending are then convenient when they proceed from the earnest affection of the mind. 
1. Sam. 1.13  To bend the knee and to uncover the head are exercises by which we endeavour to rise up to agreater reverencing of God.  

Matth 6.9 Luke. 12.2  34 Coming to the lords prayer he proveth two ways, that the same doth paint unto us gods unmeasurable kindness towards us: and that great fruit of comfort doth come thereby.  

Exo. 32.32 Rom. 9.3  35 The same consisteth of six petitions only, and may be divided into two parts. The first three are peculiarly appointed to God's glory, the other have care over us and are properly assigned to ask those things that are for our profit.  
36 In that he willbe called our father it ought to deliver us from all disstrust: 
john. 1.12 Esay. 43.16  neither may we seek help any where else, but from him, unless we reproach him with poverty, want of ability, or with cruelty, or too extreme rigorousness. When we name him father, truly we allege for us the name of Christ, for by what boldness might any man call God father, who should burst forth into so great rashness to take to himself the honour of the Son of God, unless he were adopted to be the child of grace in Christ, which being the true Son is given of him to us to be our brother: that the which he hath proper by nature, may by the benefit of adoption be made ours, if we do with sure faith embrace so great bountifulness.  
37 Neither may we allege that we are worthily made fearful, by the conscience of sins, which may make a father be he never so merciful and kind, daily to be displeased at us, first he confuteth it by reason, then by the example, last of all, in that he would be called our father.  

Matth. 23.9 Ephe. 1.24  38 Whereas we are taught every one in common to call him our father, thereby we are put in mind, how great affection of brotherly love ought to be amongst us, which also he setteth out by a similitude.  
39 Yet this withstandeth not but that we may specially pray, both for ourselves, and for certain other specially, so that yet our mind depart not from having an eye to this community, in bestowing of goods, albeit this reason differ a little from prayer.  

Act. 7.24.49 Heb. 11.6 Esay. 33.18  40 In what sense he may be said to be in heaven, and as well how much comfort, as also instruction doth thereby grow unto us: He is said to be in heaven, not that he is enclosed and compassed with the circle of heaven, but because our minds could not otherwise conceive his unspeakable glory. It is signified to us by heaven, than which there can nothing come under our sight more able or fuller of Majesty.  
41. 42. 43 He openeth the three first petitions, adding that also in the end, that in ask thereof, 
1. Cor. 15. 2●  we ought to have the only glory of God before our eyes, and they are not his children that endeavour not as much as in them lieth to set forth his honour. 
Ios. 24.14  God's name is sanctified when we acknowledge his strength, power, goodness, wisdom, righteousness, mercy, and truth: and when all ungodliness is destroyed, 
Eze. 36.20 Rom. 2.24  all slanders driven away, sacrileges subdued, and his glory more and more set abroad. The kingdom of God than doth come when he correcteth with the power of his spirit, 
Matth. 9. 3●  all corrupt desires of the flesh, which do by multitudes make war against us, 
1. john. 3.8.9 Psal. 103.29  and when he frameth all our senses to the obedience of his government, and then the will of God is done, when willingly in all things we resign ourselves to Gods will without murmuring and grudging.  
44. 45. 46 The three other he severally declareth. In the fourth petition, we desire God to give us all things necessary for our necessity, and where we are commanded to ask our daily bread, thereby is meant that we must be content with the quantity which our heavenly father vouchsafeth to give unto us, and not to seek for gain by unlawful crafty means. Again it is made ours by title of gift, because neither our diligence, nor our travel, nor our hands do by themselves get us any thing, unless the blessing of God be present, yea the plenty of bread, should nothing at all profit us, unless it were by God turned to our nourishment: finally, our Saviour Christ hath set the inferior things in the first place, to the intent to lift us up by degrees: to the other two petitions which do properly belong to the heavenly life, wherein he had regard to our grossness. In the fift petition, we desire that our sins may be forgiven us, 
jere. 31.33 Rom. 3.29  that he will not lay them to our charge, nor the punishment due for them: But that he will accept the death and passion of Christ as the full satisfaction for our sins, that we may have a full assurance hereof in our consciences, that the punishment of our sins is fully discharged in Christ only, and therefore that we need no other satisfactory means, and that they are as freely forgiven us, as we forgive others: and that we may love one another from the bottom of our hearts all revenge set aside. In the sixth, we pray to be furnished with such weapons, 
Rom. 16.20 1. Tim. 4.17  and defended with such succour that we may be able to get the victory for we stand in need not only of the grace of the Spirit, which may soften, bow, and direct our hearts to the obedience of GOD, but also of his help whereby he may make us invincible against all the traitorous entrappings and violent conflicts of Satan.  
47 The form of these petitions do show that the prayers of Christians ought to be common. That which followeth, because Thine is the kingdom, etc. is cause why there should be such boldness in us to ask, and affiance to obtain: Finally, in what sense Amen is added whereby is erpressed our ferventness of desire to obtain those things which we have asked of God, and our hope is confirmed that all such things are already obtained, and shall be surely given us, because they are promised of God.  
48 Whatsoever we ought, yea or in any wise may ask of God, is set forth in this form, 
Matth. 17.5  & they which go further, do three ways offend: first, they will add of their own, to the wisdom of god which cannot be done without mad blasphemy. Then they hold not themselves under the will of GOD, but despising it, do with greediness go further: finally they shall never obtain any thing, forasmuch as they pray without faith, and all those prayers are done without faith, which are not grounded upon the word of God. Tertullian calleth this a lawful prayer, 
De ●uga. in persecutiones.  secretly signifying that all other are lawless, which are not framed according to this order. 
De. orat. ad Probam.  Augustine saith, that Christ hath set down in this form, what is meet for him, & what is acceptable to him, what is necessary for us, and what he will grant unto us.  
49 Yet may we pray if we will in other words, if as touching the sense there be no difference.  
50 There may be appointed, and it is meet there be appointed certain hours, for our weakness sake, so that superstition be away, yet in the mean while we must carefully take heed that we pray at every proffered occasion, yet we ought not to bind God to certain circumstances.  
51 If we, with minds framed to this obedience, suffer ourselves to be ruled with the Laws of God's providence, we may easily learn to continue in prayer: and we must take heed that we murmur not against GOD if he answer not to our requests.  
52 We always obtain in our prayers that which was most expedient for us, though our senses feel it not, yet our faith shall assure us of it, and this is very necessary to be known, God will make us to possess abundance in poverty, comfort in affliction, and howsoever all things do fail us, yet God will never fail us, which suffereth the waiting & patience of them that be his, not to be disappointed, he alone shall suffice in steed of all things, forasmuch as he containeth in himself all good things, 
1. john. 5.15 ●. Sam. 11.6  which he shall one day disclose unto us, at the day of judgement when he shall plainly show forth his kingdom.   

From the Chapter 21. to the 24.  
In these four Chapters he so entreateth of election, the first he may deliver the doctrine, Chap. 21: Secondly, confirm it, Chap. 22: Thirdly, confute the slanders, Cap. 23: Last of all, he showeth by what reason we may determine whether we may be elected or no, if we behold our vocation. Cap. 24.  

Cap. 21. Of the eternal election, whereby God hath predestinate some to salvation, and other some to destruction.  
THis doctrine of Election or Predestination is very necessary and most pleasant, 
Rom. 11.5 john. 10.25  it hath three singular commodities: but the curious must first cast a bridle upon their rashness, when that they make inquisition herein.  
2 Which is by the opinion of Augustine, 
Pro. 25.27  and admonition of Christ and of Solomon declareth.  
3 Moreover, there are other some that are wrongfully modest, which do offend therein, because they teach men to flee from every manner of questioning, no otherwise then from a rock It is the best bond of sobriety if in learning we follow the Lord going before us, 
Pro. 25.2 Deut. 29.29  and when he maketh an end of teaching, we cease to will to learn.  
4 It is of small force which they allege from themselves, that profane men stumble against it: but it is always our part not to neglect that which the Lord hath manifestly declared, as on the contrary part we ought not to search after those things  
which of the Church is a most clear mirror of free election. 
De corre. & gra. ad Valen. Cap. 15 De bono pierce. Cap, ulti. De verb Apost. sermo. 8  Lest it should trouble us in the members, and that he was not by righteously living made the Son of GOD, but that he had so great honour freely given him, that he might afterwards make others partakers of his gifts.  
2 And that the proof may be more strong, he expoundeth every part of that place, and bringeth it to his purpose. Where he nameth Elect, he meaneth the Faithful: 
Ephe. 1.4  when he saith, that they were elected before the beginning of the world, he putteth away all respect of worthiness. Now if we be elect in Christ, it followeth, that not only every man is severed without himself: but also one of them from another, forasmuch as we are not all the members of Christ, that which is added; that they were elect, that they might be holy; confuteth the rerour that deriveth Election from Foreknowledge, forasmuch as Paul affirmeth that whatsoever virtue appeareth in men, it is the effect of election. Now if further 'cause be sought: Paul saith that God hath so predestinate, yea and that according to the good pleasure of his will, where he overthroweth whatsoever means of their election men do imagine in themselves, for he teacheth that whatsoever things GOD giveth toward Spiritual life, they flow out of this one Fountain, because God hath chosen whom he would, and ere they were borne, he had severally laid up for them, the grace which he vouchsafed to give them.  
3 The pleasure of GOD doth so reign in election, 
2. Tim. 1.9  that there may no works come to be considered, neither past nor to come. If he chose us that we might be holy: then he chose us, not because he foresaw he would be holy: 
Ephe. 1.5 john. 15.16  for these two things are contrary the one from the other, that the Godly have it of election, 
Rom. 11.35  that they be holy: and that they come to it by mean of works. The grace of God deserveth not to be praised alone in in our election, unless our election be free, but free it shall not be, if God in electing his do consider what shallbe the works of every one.  

Rom. ●6. 11  4. 5 Moreover, he proveth the same out of the place of Saint Paul to the Romans.  
6 That which they accept that we must not by these inferior and small benefits, determine of the sum of the life to come, 
Rom. 9.15  he answereth that God minded by an earthly sign to declare the spiritual election of jacob: but the power of election belongeth, 
2. Tim. 2.19  not to the whole multitude, but to the faithful, whom Paul calleth, a people foreknown, where by that occasion he expoundeth what that foreknowledge or prescience of God is, not speculative, but active as they say.  

john. 6.37.44 john. 17.9  7 Last of all, he showeth this same out of the word of Christ himself, that is to say, that Christ did so make himself author of election with his father, that he excludeth the world, & granteth no man to excel in his own power and labour.  
8 Against Ambrose, Origen, Jerome, & Augustine in time past which wrongfully thought of this matter, he confirmeth this same doctrine by the authority of Augustine (who cited Ambrose also for this purpose; 
Exo. 33.15. ) & by a most strong reason out of Paul, that is to say, that the grace of God doth not find men fit to be chosen, but maketh them.  
9 He confuteth a certain foolish cavil of Thomas of Aquine, that the foreknowing of deserving albeit it is not in deed the cause of predestination on the behalf of the act of him that doth predestinate, but on our behalf, it may after a certain manner be so called, that is, according to the particular weighing of predestination, as when it is said that God predestinateth glory to man by deservings, because he hath decreed to give to him grace, by which he may deserve glory.  
10 That which they object, that God should be contrary to himself, if he should universally call all men to him, and receive but a few elect: he answereth, that the promises of salvation are not without difference appointed to all men, 
Amos. 4.7. isaiah. 54.1. job. 1.22.  but particularly to the elect: neither is this contrary the one to the other, that he calleth all men by outward preaching, but giveth to a few the Spirit of repentance and Faith: and the same being expounded in an other place, that is to say, in the Cap. 17. he proveth by many testimonies as well taken out of the Scripture as out of certain Fathers. Bernard sayeth, friends do severally hear, to whom he also sayeth, fear not them small flock: for to you it is given to know the mystery of the kingdom of heaven. Who be those? even they whom he hath foreknown, and predestinate to be fashioned like to the image of his Son: a great & secret counsel is made known. The Lord knew who be his: but that which was known to God, is made manifest to men: neither doth he vouchsafe to make any other partakers of so great a mystery, but the self same men whom he hath foreknown and predestinate to be his. Then he concludeth, The mercy of God is from eternity, even to eternity, upon them that fear him: from eternity, by reason of predestination: to eternity, by reason of blessed making; the one without beginning, 
Rom. 9.13.  the other without ending.  
11 And so the foundation of predestination, whether it be to life or to death, consisteth not in works, but in the will of God.   

Cap. 23. A confutation of the slanders wherewith this doctrine hath always been wrongfully burdened.  
THeir modesty, 
Rom. 9.20. Mat. 15.13. Rom. 9.22.  which to drive envy from God: do so confess election that they deny that God hath forsaken any, is ignorant and childish. The better the same may appear, he showeth that reprobation is from no otherways but from God. Augustine saith, 
Contra. juli. Li. 5. Cap. 5.  that where power is joined to sufferance, God doth not suffer, but govern with his power. Again he sayeth, when God of Wolves maketh sheep, he doth with a mightier grace reform them, that their hardiness may be tamed, 
Lib. de praede sanct. Cap. 2.  and therefore God for this cause doth not convert the obstinate, because he doth not show forth in them the mightier grace, which he wanteth not, if he would show it forth.  
2 Against this doctrine many things are wont to be objected: first there is cause why men should charge God, if he be angry with his creatures of whom he hath not been first provoked by any offence, and without their own deserving to predestinate them to eternal death, to this he answereth in the four next sections: first seeing it was his will, there is no doubt but it was most just, for the will of God is the highest rule of righteousness, not that he would fayne to him an absolute or tyrannical power, 
Psal. 51.6.  but because he is a law to himself, and can not be unrighteous.  
3 Moreover because the reprobate in that they are men, are all in such sort corrupted with sin, that they can no● be but hateful to God, and that by mos● upright reason of justice, & in their ow● consciences are so adjudged worthy o● eternal death, that will they nill they they are compelled to acknowledge the cause of their damnation in themselves, how so ever of set purpose they sometime do suppress it, and lay the fault upon God.  
4 If against this answer they arise as they are wont, striving that it is unmeet that they should die in this their corruption, seeing they are predestinate by the ordinance of God to the same corruption, which is now alleged for the cause of damnation, he showeth how it may be answered out of the place of Paul, 
Rom. 9.20. Pro. 21.10. 1. Tim. 5.22.  that the reason of God's righteousness is higher than that it is either to be measured by the measure of man, or comprehended by the slender capacity of man's wit.  
5 This same he confirmeth by Augustine's authority, & setteth it out with an excellent confirmation: Augustine sayeth, Thou being a man, seekest an answer at my hand: and I also am a man: therefore let us hear him that saith, O man what art thou? Better is a faithful ignorance, then rash knowledge. Seek merits: thou shalt find nothing but pain. O depth, Peter denieth, the thief believeth: O depth, seekest thou a reason? I will tremble at the depth. Reason thou, I will wonder: Dispute thou, I will believe. I see depth, but I reach not the bottom. Paul rested, because he found wondering. He calleth the judgements of God unsearchable: and art thou come to search them? He sayeth that his ways are impossible to be traced out: & dost thou trace them? With proceeding further, we shall nothing profit, etc.  
6 Their second objection is, when they demand, why God should impute those things for sin to men, whereof he hath by his predestination, laid necessity upon men, 
Pro. 16.4  whom that he may fully satisfy, he bringeth forth two answers and rejecteth: he approveth the third, taken out of Valla.  
7 It was decreed of God, that man should perish by his falling away: this he confuteth by two reasons, and the authority of Augustine. Augustine sayeth, 
Ad Laur●n●.  we must wholesomely confess that which we most rightfully believe, that the God and Lord of all things, which created all things very good, and foreknew that evil things should spring out of good; and knew that it more pertained to his almighty goodness, even of evil things to do well, then to suffer them to be evil; that he so ordered the life of Angels and men, that in it he might first show what free will could do, and then what the benefit of his grace and judgement of justice could do.  
8 Neither did God only permit this thing, but also willed it, and appointed it: neither yet doth this necessity, wherewith they be bound by God's predestination make them excused, 
Gen. 1. 3●.  seeing it is nothing else, but a dispensation of the righteousness of God, which is hidden in deed, but yet without fault. And man deserveth eternal death, not by God's creation, but by his own willing corruption.  
9 This answer may suffice to take away not only all reason, but also all colour of gainsaying, howsoever impiety do grind and murmur.  
10 That which in the third place they object, that by this doctrine of predestination doth follow, that there is with God acception of persons; he answereth two ways: first by enterpreting what acception of persons is, secondly, showing that there is no contrariety herein. By the name of person is signified not a man, but those things which being seen with eyes in man, are wont to procure either favour, grace, and dignity, 
Act. 10.34. Rom. 2.10. Gal. 3.28.  or hatred, contempt, and shame, as riches, wealth, power, nobility, office, country, excellency of beauty, and such other: on the other side poverty, need, baseness, vileness, contempt, and such like. Where God chooseth one man, refusing an other, this cometh not of respect of man, but of his mercy alone, which ought to have liberty, to show forth and utter itself, where and when it pleaseth him.  
11 He wipeth away the confirmation which they allege for their opinion, not only by reason, but also by the authority of Augustine, 
Epist. 106. d● praede. & gra.  whose words are these. Sith in the first man the whole mass of mankind fell into condemnation, those vessels that are made of it to honour, are not the vessels of their own righteousness, but of the mercy of God: and where as others are made to dishonour, the same is not to be imputed to unrighteousness, but to judgement: That to those whom he refuseth, God rendereth due pain; to those whom he calleth, he giveth undeserved grace: that they are delivered from all accusation after the manner of a Creditor, in whose power it is to forgive, to the one, & ask of the other. Therefore the Lord also may give grace to whom he will, 
De bono Pers●. Cap. 12.  because he is merciful: and give it not to all, because he is a just judge. He may by giving to some, that which they do not deserve, show his free grace; and by not giving to all, declare what all deserve: for where as Paul writeth, 
Rom. 11.31.  that God enclosed all under sin, that he might have mercy upon all, it is therewithal to be added, that he is dettor to no man: because no man first gave to him, that he may require the like of him.  
12 That which they object in the fourth place, that all carefulness, and endeavour of well doing, falleth away, while the doctrine of predestination standeth, 
Ephe. 1.4.  it is not true, although certain Hogs wallow themselves by that colour in their filthiness.  

1. Thes. 4.7. Ephe. 2.5.  13 The same also is very near this, that they maliciously slander, that this doctrine doth subvert all exhortations to live godlily: how false it is, he manifestly showeth out of Augustine.  
14 The order of true teaching must so be tempered, that offence be wisely avoided, so far as it maybe lawful.   

Cap. 24. That election is established by the calling of God: but that the reprobate do bring upon themselves the just destruction whereunto they are appointed.  
IN this Chapter there are two parts, 
Rom. 8.29. Rom. 8.15.  yea he plainly showeth the argument itself, in the first whereof, he treateth of the elect, from the 1. to the 11. In the last, of the reprobate, from the 12. to the 16.  
1 This election which otherwise God hath hidden with himself, he doth at length disclose it by his calling, and in the same is nothing to be required, besides the free mercies of God: that is, as he hath freely chosen them whom he would: so doth he freely call, whom he hath chosen. Every one that hath heard of the Father, and hath learned, cometh to me: but there is none that heareth and learneth of the Father, & cometh not to me, for if every one which hath heard of the Father, 
Aug. de praedest. sanct. Cap. 8.  and learned cometh: truly every one that cometh not, hath not heard of the Father, nor learned: for if he had heard & learned, he would come. This grace which is secretly given, to the hearts of men, is received of no hard heart: for it is therefore given that the hardness of heart may first be taken away: when therefore the father is heard within, he taketh away the stony heart & giveth a fleshy heart: for so he maketh the children of promise, and vessels of mercy, which he hath prepared to glory. Why therefore doth he not teach all, that they may come to Christ, but because all whom he teacheth, by mercy he teacheth: whom he doth not teach by judgement, he doth not teach, because he hath mercy upon whom he will, and hardeneth whom he will?  

isaiah. 60.51. 1. joh. 5.24. Act. 13.14.  2 The nature and dispensation of calling, doth clearly show that it cometh from no other place than from the free mercy of God.  
3 Here we must beware that we make not ourselves fellow workers with GOD: or reputing our election doubtful and uneffectual, till it be confirmed by Faith as by a Seal, 
Deu. 30.14.  we hang the same of the latter: albeit on the other part it be confirmed by Faith as towards us, and that which was before unknown to us, by this means beginneth to shine out.  
4 While we search the certainty of our election, we must not break into the hidden secrets of the wisdom of God, to understand what is determined of us at the judgement seat of God: but rather we must begin at our calling, 
isaiah. 25.1.2.  whereby God as by a token will confirm to us so much as is lawful to be known of his counsel.  
5 Seeing we are chosen in Christ alone, 
Mat. 3.17. Ephe. 1.4.  in him alone the certainty of our election is to be sought: and no man can be sure of his election, but he that resteth upon Christ only.  
6 If we be ascertained of an undoubtful calling, 
joh. 6.37. Rom. 8.30. Mat. 22.14.  we may certainly determine that we are the elect: but seeing against this assurance certain places are alleged: before he answer them, he confirmeth by many testimonies that Christ hath delivered us from all care and doubt.  
7. 8. 9 Moreover, 
joh. 16.12. 1. joh. 2.19. joh. 3.16.  he answereth to certain places where they that seemed to be Christ's, did revolt and fall back from him, and that was because they cleaved not to him, with that affiance of heart wherewith the assuredness of our election is established: for all though they have the like signs of calling, that the elect have, yet have they not that sure stablishement of election, which the elect fetch out of the Gospel. The saying of Christ, of many being called, and few chosen, is evil taken of many: for there are two sorts of calling, the one general, whereby through the outward preaching of the word, God calleth altogether unto him, even them also to whom he setteth it forth unto the savour of death, and unto matter of more grievous condemnation. The other special which he vouchsafeth to give only to the faithful, when by the inward enlightening of his spirit, he maketh that the word preached, is settled in their hearts: this special calling bringeth with it the Spirit of regeneration, which is the earnest and seal of the inheritance to come, wherewith our hearts are sealed against the day of the Lord.  
10. 11 The Elect before they are called, 
Phi. 3.5. Act. 10.2.  differ nothing at all from the rest. It is far of, that, as some dream there should be planted in their hearts from their very nativity, any seed of election, by the virtue whereof, they are always inclined to godliness and to the sear of God.  
12 Coming to the second part of the Chapter, he proveth that God hath his certain judgements against the wicked, 
Mal. 4.1. 1. Cor 4.7.  whereby he doth execute his counsel of them, by depriving some from the power of hearing his word, and by blinding and amazing others the more, by the preaching of his word.  
13 There can no other cause be rendered why he doth so, 
Act. 13.48. Act. 16.14.  but because they are vessels of wrath to dishonour.  
14 If we go further and search why the Lord from the beginning hath blinded the reprobate, 
Rom. 9.17. 1. Sam. 2.25.  we must needs come to this one thing that he may show his name in all the world, yet this can not so be understood as though GOD did abuse his poor creatures with inordinate power, for a sport to his cruelty.  
15 He answereth to a few places of Scripture by interpreting them, wherein God seemeth to deny that it is done by his ordinance, that the wicked do perish: but by this, that he crying out against it, they wilfully bring death unto themselves. They allege the place of Ezechiel, 
Eze. 34.11.  that God will not the death of a sinner, etc. If they will extend this to all mankind, why doth he not move many to repentance, 
Mat. 13.23.  whose minds are more pliable to obedience, then theirs which at his daily allurements wax harder and harder. The meaning therefore is, that the death of a sinner pleaseth not God, that the godly may have affiance, that so soon as they shall be touched with repentance, there is pardon ready for them with God, and the wicked may feel that their fault is doubled, because they answer not to so great merciful kindness, 
1. Tim. 2.4.  and mercifulness of God: therefore the mercy of God doth always meet repentance: where they allege Paul, 
Deut. 4.7 Psalm. 115.3 Exo. 33.19. Eze. 36.26  that God would have all to be saved, thereby is signified nothing else but that he hath stopped up the way unto salvation, to no degree of men, but rather he hath so powered out his mercies, that he willeth no man to be void of it.  
16 He wipeth away certain other objections taken out of the Scripture, 
Matth. 33.27  and concludeth with Paul, 
Ephe. 3.10  O man what art thou that contendest with GOD?    

Cap. 25. Of the last resurrection.  
FIrst, he setteth down the doctrine, and confirmeth it from the first to the fourth: secondly he taketh away certain errors, from the 5. to the 9 Last of all he descendeth to certain, from the 10. to the 12.  
Albeit we have now passed from death unto life, 
2. Tim. 1.20 john. 5.24 Ephe. 2.19  yet lest it should be a grief to be yet exercised under this hard warfare, we must look for the blessed hope, and coming of the glory of the great GOD; our slowness, the mocks of profane men, or violent temptation notwithstanding.  

Phi. 3.8 Rom. 8.19  2 Perfect felicity which was doubtfully disputed upon of the Philosophers, was yet known to none of them that it was yet set before us in the resurrection. Therefore our minds must be lifted up thereunto, especially seeing the dead elements do after their manner desire the same thing.  

1. Cor. 15.14 2. Cor. 4.10  3. 4 By the very weight of the thing our endeavour should be whetted, seeing that except the dead do rise again the whole Gospel is deceitful and doubtful: but because the thing is hard to be credited, that faith may overcome all lets, 
Luke. 24.6 1. Cor. 15.6 Acts. 9.4  the scripture ministereth unto us two lets: the first, the similitude of Christ, the other the omnipotency of God, the first whereof, is handled 3. the last in the 4. section, where it teacheth that our senses must be directed to the infinite power of god, 
Phil. 3.20 1. Cor. 15.36.37  in proving the resurrection, and that it is unmeet to have respect what may naturally be done where an inestimable miracle is set before us, which with the greatness thereof swalloweth up our senses, yet Paul in setting forth an example of nature reproveth their dullness which deny the resurrection.  
5 As concerning errors, first he confuteth the error of the Ethnics, 
Eccle. 5.4 Mark. 12.18 Luke. 20.27 Acts. 2.8  & Saducees which denied the resurrection & immortality of the souls, and also of the Chiliasts which limited the reign of Christ a thousand years. The place of the Revelation maketh nothing for them, 
reve. 20.4  where john entreateth not of the eternal blessedness of the church, but only of the divers troubles which were to come upon the Church while it yet traveled in earth: but the scripture crieth out that there shallbe no end of the blessedness of the elect, nor of the punishment of the reprobate.  
6 Moreover after he hath called to mind two other doting errors: 
2. Pet. 1.14 2. Cor. 5.1 Heb. 12.23  the first of them, that the souls shall rise again with the bodies as though the whole man died first, he confuteth it: secondly that that may better appear, he showeth what their estate is, after the dissolution of the body, till the day of the last judgement.  

2. Cor. 5.2  7 The last of them which imagine that souls shall not receive the same bodies wherewith they are now clothed: but shall have new and other bodies, the better to root it up, first he taketh away the objection of the manichees denying the resurrection of the flesh, 
Matth. 17.52  because it is unclean: Secondly he proveth that no other body shall rise than this.  

Col. 24.6 Rom. 8.11  8 This argument he prosecuteth, and by that occasion he girdeth himself to expound the manner of the resurrection.  
9 Neither is it any thing to the contrary, 
john. 11.25 Matth. 25.31 Acts. 24.15  that the resurrection doth pertain to the wicked, and the accursed of God, no less then to the Saints, although not in the same manner.  
10 After he hath laid these things, he passeth from the resurrection to the eternal felicity, 
Ose. 13.14 1. Cor. 15.54  which is the end of the resurrection, thereof he affirmeth two things, that the excellency thereof far surmounteth our capacity, and that the measure of glory shall not be equal to all the sons of God, because he doth diversly distribute his gifts to the Saints in this world, and doth unequally enlighten them.  
11 We must beware of crabbed questions in this matter: 
Rom. 8.22  albeit he himself answer to some, yet so, that in the mean space he admonisheth us that we desire not aswell to know before the time what is done in heaven, as which way to go thither.  
12 He descendeth from the felicity of the faithful, 
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 eternal.    

Of the outward means and helps wherewith God doth allure us to the fellowship of Christ, and holdeth us in the same.  
The Argument.  
THere are three places only, which he discusseth chief in this book, the first is of the Church, from the 1. to the 13. the other of the sacrament● from the 14. to the 19 The third, of politic administration. 20.  
But the first which is extended to the end of the 13. Chap. containeth many things, all which notwithstanding may be referred to four principal Chapters, for first he reasoneth of the order whereby the Church may be known, because necessarily with it we must have unity in reverence, 1. & 2. Moreover of the regiment & government of the Church, from the 3. to the 7. where first he showeth what is the order of governing the Church which he showeth is delivered out of the pure word of God. 3. Moreover what form was used of the old fathers. 4. Last of all, what it is which flourisheth at this day under papistry. 5. By which occasion he specially speaketh of Supremacy, 6. And showeth by what degrees he exalted himself to the height, 7. Thirdly he speaketh of the power of the Church, from the 8. to the 11. And first as touching the opinions of faith which either in singular or universal counsels is resident, 9 Moreover in Suffragans. 10. Last of Ecclesiastical jurisdiction. 11. Fourthly he descendeth to the discipline of the Church, and first entreateth of the matter itself. 12. Then also of a certain vice like to it, wherein many have offended, while naming vows they would publish to themselves a certain voluntary kind of discipline. 13.  
The second place of sacraments hath three parts, for first he entreateth of sacraments, generally 14. Moreover of both severally, from the 15. to the 18 and first of baptism, 15. By occasion whereof he entreateth of, also apart of baptizing of children. 16. Moreover of the lords supper, 17. by occasion whereof he entreateth of the Mass. 18. Last of those five which were falsely counted a little before Sacraments. 19  
What is to be said of the third, the Chapter itself will declare. 20.  

Cap. 1. Of the true Church with which we ought to keep unity, because it is the mother of the faithful.  
FIrst, he briefly expoundeth the article, and also showeth by what manner names the Church is commended to us, from the first, to the sixth. Moreover, by what means it may be known, from the 7. to the 9 Last of all how ungodly, it is to fall from it, from the 10. to the 29.  

Ephe. 4. 1●  1 Now will he speak of the Church because the Lord hath delivered with, it whatsoever might be necessary to the holy consent of faith, & right order, because she is the mother of the faithful, and doth not only by her ministry nourish them, while they are infants, but also by her motherly care nourisheth them, till they grow to riper age, 
Matth. 10.9  & at length come to the mark of faith: for it is not 

The FOUR Table of the FOUR Book.  
There are only three places which he treateth of chief in this book, whereof 

The first is of the Church, which containeth many things, all which notwithstanding may fitly be divided into four parts. For 

First he disputeth of the reason whereby the church may be known, because we must keep unity with it. Cap 1. & 2.  
Secondly of the regiment of the Church, where 

First he showeth what the order is of governing the Church, which is delivered us out of the pure word of God. Cap. 3.  
Secondly what form of government the Fathers used. Chap. 4.  
Last of all what it is which at this day is used with the Pope, Cap. 15. by occasion whereof 

He treateth of supremacy specially. Chap. 6.  
And he showeth by what degrees he is advanced to that height. Chap. 7.      
Thirdly of the power of the church: and 

First as touching the opinions of faith, which 

Is set upon either in every particular or universal council. Cap. 8.  
Or universal counsel. Cap. 9    
Moreover in bearing laws. Cap. 10.  
Last of all in Ecclesiastical jurisdiction. Cap. 11.    
Fourthly, he descendeth to the discipline of the church: and 

First he treateth thereof. Chap. 12.  
Then also he handleth a certain vice near to the same, wherein many offended while showing vows, would as it were publish to themselves a certain voluntatie kind of discipline. Chap. 13.      
The second is of sacraments, which hath three parts: For 

First he treateth generally of sacraments.  
Secondly of both severally: and 

First of Baptism, and of that 

First generally. Chap. 15.  
Secondly of the baptism of Children. Cap. 16.    
Secondly of the supper of the lord, & 

First of true love, and natural institution thereof. cap. 17  
Secondly of a contrary Sacrilege, that is, of the popish Mass. Cap. 18.      
Last of all of those five which a little before are counted Sacraments. Cap. 19    
The third of political government, whereof 

First in general he treateth of  
Secondly of every particular part of 

The Magistrate. Chap. 20.  
The Law. Chap. 20.  
The 〈◊〉 Chap. 20.         lawful that those things be severed which GOD hath conjoined, 
Gal. 8.29  that to whom he is a father, the Church is also mother.  
2 In what sense the articles of the Creed are of the Church to be understood: where namely also he treateth of the preposition (in) and of the Epitheton, Catholic or universal, that all the elect of God are so knit together in Christ, that as they hang upon one head, 
Ephe. 4.15.16  so they may grow together as it were in one body. Wherefore although sorrowful desolation: crieth out, that there is nothing left of the church, yet let us know that Christ's death is fruitful, 
1. King. 19.18 Apo. 12.6  and that God doth marvelously in secret corners pursue his Church.  
3 In what sense the communion of saints is added, 
Acts. 4.32 Ephe. 4.4.  & with what props and stays it is preserved: first it standeth by God's election, and standeth also together with his eternal providence: then is it joined with the steadfastness of Christ, who will suffer no more his faithful to be plucked from him than his own members to be rend, & torn in pieces: 
joel. 2.32 Psalm. 46.6  beside we are assured that truth shall always abide with us, so long as we are holden in the bosom of Christ: Last of all we feel that the promises belong to us, so much can the partaking of the Church do, that it holdeth us in the fellowship of God, neither is it needful to see the Church itself with our eyes, or feel that with our hands.  
4 The Church is not unworthily called our mother, for she conceiveth us in her womb; bringeth us forth; feedeth us with her breasts; and keepeth us under her custody, 
Matth. 22.30 Esay. 37.31  until being unclothed of mortal flesh, we be like unto Angels, neither is there any salvation out of her bosom. As contrarily they are said to write their names among the Citizens of Jerusalem, 
Psal. 106.4  that turn themselves to the following of true godliness, so that the departing from the Church is always damnable.  

Ephe. 4.11  5 He more at large expoundeth by what means she is appointed us in steed of a mother, because the Lord hath delivered with her such ministry which should be greatly to our edification, 
Gal. 8.29  till by her education we grow to man's age. Therefore this manner of education is not to be despised which is profitable for us two ways, and to this end the use of the Churches is very necessary, which is not only called his face (but also to take away all superstition) his footstool.  
6 The ministery notwithstanding it is very forcible, is not yet separated from God.  
7 As touching the second part of the treatise of the Church, first he shewweth that the Scriptures speak two ways of it, that is to say, visible and invisible: In the visible Church are contained many hypocrites, covetous persons, ambitious persons, etc. The invisible likewise, but the true Church is such, wherein none are received, but they that by grace of adoption are the children of God, & by sanctification of the spirit the true members of Christ, and comprehendeth generally all the elect from the beginning of the world, to the world's end, scattered through the face of the whole world.  
8 Also that it is Gods singular prerogative to know with are truly his, yet hath he marked out by certain notes to us (as much as he saw expedient for us) what they are that are counted for children, but the same not by certainty of faith, but by judgement of charity.  
9 Last of all the ministry of the word and sacraments are notes of the church there is not a like reason of every man for although they profess true godliness, yet may they be strangers from the Church.  
10 As touching the third, he counteth him for a traitorous runaway and sorsaker of religion, that estraungeth himself from such christian fellowship: the Church is counted a pillar & strong stay of truth, and the house of God his spouse and fullness: neither can there be imagined any fault more heinous then with wicked breach of faith to defile the marriage which the only begotten, 
1. Tim. 3.15 Ephe. 5.27  hath vouchsafed to contract with us.  
11 We must be so much the more diligent to imprint these marks in our minds, as the devil laboureth to take away either these marks of the Church, or else if he may not do it, by defection and falling away forcibly to take us from the Church.  
12 There is not sufficient cause why any man should estrange himself from the Church, yea although the common profession be corrupted with certain corruptions, for diversity of opinions about matters not necessary aught to be no ground of disagreement among christians: 
Phil. 3.15 1. Cor. 14.30  in the mean time every member ought to amend that which is amiss.  
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 & evil men: it is like a floor wherein the wheat is gathered together that lieth hidden under the chaff, till being cleansed with Fan and Siue, it be at length laid up in garner: therefore in vain seek they a Church sprinkled with no spot, sith the Lord hath pronounced that the Church, till the day of judgement shallbe troubled with evil.  
14 But seeing that is not equally received of all men, 
1. Cor. 1.11  first (which chief belongeth to the vices of manners) he proveth, the same to be sufficiently declared by the example of the Corinth's, who notwithstanding that they are infected with many vices, do not only not strike them with extreme thunderbolts of division, or banishment from the kingdom of Christ, but also reporteth it a church of Christ & a fellowship of saints, so he found a Church among the Galathians which almost were utter forsakers of the Gospel. 
Galat. 1   
15 Moreover that which they object out of Paul, 
1. Cor. 5.2  that wicked men must not be suffered in our company, he plainly showeth it, that it doth belong nothing to the matter, because the judgement of such separation belongeth not to every man, but to the Church only.  
16 Thirdly by Augustine's authority, & most firm reasons, he convinceth such waywardness not to proceed of a true study of holiness, but of a proud & false opinion. Thereof Augustin giveth this counsel to godly & quiet men, that they mercifully correct that which they can, & that which they cannot, patiently to bear, & groan, & mourn with love, 
Cont. Par. lib. 3. Cap. 1.  until God either amend them, or at harvest root up the tars, & fan out the chaff.  
17 Fourthly, 
Ephe. 5.25  because they pretend that the church is called holy, & therefore may not be counted as a Church which floweth with such corruptions: this also he taketh away, showing that of holiness is no otherwise, them such as is always very far in this world from their perfection, although one Prophet saith, 
joel. 3.17  That there shall be a holy Jerusalem, through which Strangers shall not pass: & another saith: There shallbe a holy temple, 
Esay. 35.8  whereunto unclean shall not enter: they are not so to be understood, as though there were no spot in the members of the Church: but for that with their whole endeavour, they aspire to holiness & sound pureness, & by the goodness of God cleanness is ascribed to them which they have not yet fully obtained. And although all mankind is defiled & corrupted by Adam's sin, yet out of this, as it were out of a polluted Mass God always sanctifieth some vessels unto honour, that there should be no age without feeling of his mercy. 
Psalm. 89.4   
18. 19 Fiftly, he proveth that such corruptions were of great strength in all ages in the Church: yet did neither the Prophets depart from their old Church nor the Apostles, nor Christ himself, from that which was in their time. therefore saith Cyprian, 
Lib. 3. Epist. 5  Though there be seen tars or unclean vessels in the Church, yet there is no cause why we should departed from the Church: we must only labour that we may be wheat, we must use diligence & endeavour as much as we can, that we may be a golden or silver vessel, but to break the earthen vessels is the only work of the Lord to whom is given an iron rod.  
20. 21 Last of all he confirmeth this hereby, that in the creed remission of sins is so aptly joined that it is mamifest it belongeth to the Church, & the same is such that not only remitteth sins once when the Lord receiveth us into the church, 
Esay. 33.14 Oze. 2.18  but also so oft as we offend.  
22 Yea this may sufficiently appear by this one thing, 
Mat. 16.19. job. 20.23.  that the keys of the Church are principally given to this end, to bestow daily upon us this goodness.  
23 But seeing the novatians & certain Anabaptists against these things which in the last place he disputed of concerning the blemishes of the church, do feign that the people of God in baptism are regenerate into a pure and Angelical life which can not afterward be corrupted with any filth of vices: but to them that are fallen, after they have received grace, there is no hope of pardon left. 
Mat. 5.11.  First he manifestly confuteth this error by that form of prayer, which was instituted of the Lord, whereby they confess themselves debtors.  
24 Moreover, 
Gen. 33.18. Deu. 30.3.  by certain examples taken out of the old Testament and by Moses authority, when the people were fallen into an Apostasy.  
25 And by certain testimonies of the Prophets. 
jer. 1.3. Eze. 18.23.   
26 Afterward also by the new Testament, and reason and testimonies, 
1. Tim. 1.9. Mat. 10.38.  and first by particular examples.  
27 Moreover he confirmeth & showeth by general, a singular testimony out of the Psalms and the order of the creed, whereby we are taught there remaineth continual pardon of sins.  
28 Thirdly when to confirm their error, they cry out saying, they mean not every sin, but voluntary only, he also overcometh this by three arguments: the first whereof is taken from the sacrifices of the law, where the lord commandeth one sort of sacrifice to be offered for cleansing of the wilful sins of the faithful, an other to redeem their ignorance, 
levit. 4. Gen. 33.18. 2. Sam. 11.4.  an other argument from the sum of the Gospel, as of the Corinthians: the third of examples as of Peter.  
29 Last of all, lest they should think that some of the fathers make for them, because they would not that solemn repentance should no more be iterated then Baptism, first this, their severity is interpreted. Moreover he setteth against and preferreth the moderation and facility granted in his word to the severity of the fathers.   

Cap. 2. A comparison of the false Church with the true.  
WHere falsehood and lying hath usurped the dominion, there is no Church, 
Ephe. 2.20.  for the foundation of the Church is laid upon the doctrine of the Apostles and Prophets, 
1. Tim. 3.15.  Christ being himself the head corner stone, therefore if the doctrine of the Apostles and Prophets by whom the faithful are commanded to repose their salvation in only Christ, be taken away, the Church must needs fall down.  
2 Sith the case standeth in such state under Papistry, there is no church here remaining, yet they buckle up themselves and their Church highly with commendations to us, and dare decree that all those are Schismatics & Heretics, which think the contrary: speaking therefore of both, first their succession wherewith they boast their Church, he proveth is of no weight.  
3 Succession is nothing available, unless it have true imitation joined: first by examples and testimonies of Scripture: 
In vain they cry, the Temple of the Lord. jer. 7.4. For the Lord doth acknowledge no where any thing for his, but where his word is heard, and reverently observed. Eze. 10.4. Gal. 4.22. Gen. 2.1. joh. 18.37. joh. 10.14.  Moreover, by reason drawn from a similitude of Emperors: Last of all, he confirmeth it by Augustine's authority, who saith, the church is sometime covered with multitude of offences as with a cloud; sometimes calmness of time appeareth quiet and free; sometimes it is hidden & troubled with want of tribulations and temptations.  
4 Whatsoever then they do pretend, there is no Church where the word of God appeareth not.  
5 Moreover as touching their reproach and false accusation whereby they accuse us of Schism, and Heresy, he wipeth away the same clean by an argument taken from a definition, as well out of Augustine as out of the Scripture, for they are Schismatics & Heretics, which making a division break in sunder the communion of the church, which is held together with true bonds, that is, the agreement of true doctrine and brotherly charity. Whereupon Augustine putteth this difference between Heretics and Schismatics, that Heretics indeed do with false doctrines corrupt the pureness of Faith, but the Schismakes sometime where there is like Faith, break the bond of fellowship, for this conjoining of charity so hangeth upon the unity of Faith, that Faith ought to be the beginning, the end, & only rule, for so oft as the unity of the Church is commended unto us, this is required, that while our minds agree in Christ, 
Ephe. 4.5. Phil. 2.25.  our wills also may be joined together with mutual well willing in Christ.  
6 The same he also confirmeth by Cyprians authority, & showeth that their execrations, wherewith they accursse us, have no power or strength: for Christ foretold his Apostles that they should be cast out of the Synagogs' for his name's sake. 
joh. 16.2.   
7 The better to deliver all those from crime which have fell from the corruptness of Papistry, to the purity of the gospel, he denieth that the Romish church is otherwise to be esteemed then the Israeletical Church, for they had the true Church among them when they continued in the laws of the covenant, till they went out of kind, to Idolatry and superstition, estranging themselves from  judaism under Hieroboam.  
8 But what it hath been, he after more at large declareth: 
●. Kin. 12.  for jeroboam first made Calves, the jews defiled themselves with wicked superstitious manners, so among the Israelites to King Ahab'S reign, there was no amendment, and from thence they became worse and worse.  
9 Thereupon he concludeth, that they did unjustly, while they would drive us to the communion of their Church: and there are two things which by this means they desire to wrest from us, first, that we should communicate with their prayers, Sacraments, & all their Ceremonies: Moreover, that whatsoever honour, power, & jurisdiction Christ hath given to his Church, the same we should give to their church. The first of these he handleth in this place, namely, that God condemned all forged forms of worshippings, 
●. Kin. 12.31.  so that there was not one Prophet or godly man that once worshipped in Bethel.  
10 Of the last, 
1. Tim. 3.15.  where he proveth that if they were of the church, then the church is not the pillar of truth, but the stay of lying: not the Tabernacle of the living God, but the receptacle of Idols.  
11. 12 Neither yet is the whole title of the Church to be denied them, where also is showed as much as may be granted, 
Dan. 9.27. 2. Thes. 2.4.  that after a sort the Church is with them, although it want the lawful form of a Church. For it is foretold that Antichrist should sit in the temple of God: therefore they have a Church, but such as is profaned with ungodliness, full of sacrilege and damnable doctrines, such wherein Christ lieth half buried, the gospel overwhelmed, godliness banished, the worship of God in a manner abolished.   

Cap. 3. Of the teachers and Ministers of the church, & of their election and office.  
FIrst, he permitteth certain things after a sort, from the 1. to the 3. Moreover in part he speaketh of every one, from the 4. to the 9 Last of all, he handleth of the ordination and vocation of Ministers, from the 10. to the 16.  

Mat. 26.  1 Professing that he will speak of the order wherewith the Lord would have his Church governed, he descendeth only to Ecclesiastical orders (as they are called) first he speaketh of them generally, that is to say, that God who only ruleth and beareth pre-eminence over the Church, and who can teach us by himself or by Angels, yet he doth it by the ministry of man, first to show his good will toward us: Moreover to accustom us to humility & obedience. Last of all, that men being bound by this bond, may better learn to maintain mutual charity between themselves.  
2 The ministry of men is the chiefest sinew whereby the faithful cleave together in one body. 
Ephe. 4.10.  Christ is gone up on high to fulfil all things, which fulfilling is, by his ministers to whom he hath committed office, and given grace to execute that work, he disposeth his gifts to his Church, 
Ephe. 4.13.  and after a sort giveth himself present: extending the power of his Spirit in this Institution, that it should not be vain or idle, so the restoring of all things is performed, so the body of Christ is edified, so we in all things grow into him that is head.  
3 And to this end is the dignity thereof commended to us by the Lord, 
isaiah. 52.8. Mat. 5.15.  with so excellent testimonies, and the necessity with many examples.  
4 When he hath set these things in order, 
Ephe. 4.12.  he prepareth to entreat of every order, and first of Apostles, Prophets, and Evangelists, all whose offices are but for a time, but the Pastors and Teachers were such, as the Church could never want them.  
5 If we join the Evangelists with the Apostles (as almost they are one) we shall have two couples after a sort, answering one to an other, for our Teachers and Pastors have almost all one office, with the old Prophets and Apostles, for all were sent to preach the word, 
Luk. 6.13. Gal. 1.1.  but the Apostles and Prophets were garnished with a particular title above the rest.  
6 That he showeth more at large in the Apostles & Pastors, that is to say, 
Mat. 28.9. 1. Cor. 4.1.  that the ministration of the word and Sacraments pertaineth to both.  
7 Albeit we assign to every Pastor his several Church, yet so in the mean time every man is not bound to one Church, 
Act. 14.2. Tit. 1.5.  but also he may help others, so that public profit so require, if it be rightly done, and in order.  
8 Bishops, Priests, Pastors, 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 always remained, besides them that belong to the Ministry of the word, & are mentioned of before: that is to say, government, whereof he speaketh afterward, and the care of the poor.  

Rom. 12.8. 1. Tim. 5.10. Act. 6.3.  9 As concerning the care of the poor, the same was committed to Deacons and widows, whereof they served the Church in distributing to the poor, the other in healing the poor.  
10 In the holy assembly all things must be done decently and in order, and so he maketh himself way to entreat of Ministers calling.  
11 But the discourse thereof standeth in four points, that is, what manner of Ministers, how and by whom Ministers ought to be instituted, with what usage and ceremony they are to be admitted: 
1. Cor. 12.7.  but he speaketh not here of an outward (which notwithstanding is most needful) but of an inward and solemn calling.  
12 What manner of bishops, 
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 Lord: 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 Lord, yet were they appointed by men.  
15 To whom then may this election appertain, not to any one truly, 
Act. 14. 2●.  but that by Elders by the people's consent and allowance they might be created, which might be thought meet, that which Paul said to Titus and Timothy, is meant that they went only before the people in doctrine and wholesome counsels, not that they only excluding all other, 
Levi. 8.6. Nu. 20.26.  and should do what they listed, which was performed in the Levites, that the people should have their consent, and in Mathias and the seven Deacons.  

Gen. 49.14. Mat. 19.15.  16 As touching the last, the form of ordering was no other than Imposition of hands, but for the same there is no commandment. but it seemeth to come from the Hebrews, which would present to God, by laying on of hands, that which they would have blessed and hallowed, which our Lord followed when he prayed over Infants.   

Cap. 4. Of the state of the Church & the manner of governing that was in use before papacy.  
FIrst he showeth what they should be, from the 1. to the 9 Moreover he entreateth of the calling of Ministers & Bishops, from the 10. to the 15.  
1 All the Ministers that the old Church had, are divided into three orders, Priests, Elders, and Deacons.  
2 In every City there was one company of Priests which had charge of doctrine and Sacraments, they chose one of their company whom they called Bishop, that dissensions should not grow of equality, as it is wont to come to pass, to them sometimes were appointed country Bishops, 
Tit. 1.9.  all which notwithstanding were occupied in the word and Sacraments, and in teaching youth.  
3 This last he prosecuteth more at large by Jerome and Gregory's authority. The Priest, 
Epis. 4. Han. in Eze.  sayeth Gregory doteth, if there be no sound heard of him because he asketh against himself the wrath of the secret judge, 
Act. 20.16.  if he go without sound of preaching, and in an other place when Paul testifieth that he is clean from the blood of all, in this saying we be convinced, we be bound, we be showed to be guilty which are called Priests, which besides the evils we have of our own, add also the deaths of other, because we kill so many, as we being lukewarm and silent, do daily see to go to death.  
4 There have been Archbishops and patriarchs, but their use was rare, which were appointed to discuss matters in provincial synods, which could not be ended by a few.  
5 The Deacons under the appointment of the Bishops, did distribute the goods of the Church, partly to the Ministers, partly to feed the poor: the Subdeacons and Archdeacon's had place in the Church.  
6 There was such distribution of the Church goods, that neither the Ministers wanted nourishment, nor the poor were neglected.  
7 When Faith and uprightness of the Deacons began to wax cold in ministering the goods of the Church, it was decreed by Canons, that they should be divided into four parts.  
8 Albeit, one part should be bestowed upon the garnishing of holy things, 
1. Tim. 3. ●.  yet the same remained for the poor, when and as oft as they stood in need thereof.  
9 Besides these orders some are called Clerks, to shut and open the doors, some Ostiarij, doorekéepers, and other some Acoluthi, followers, which are the offices they are appointed unto. These offices are not so much functions, which are kindled by true Ministers of the Church, as certain exercises, and as it were the rudiments of younglings.  
10 As concerning their solemn calling, out of those four which before he hath put to be considered of in the Cap. 3. sect. 11. The two first must faithfully be observed from the old Church, 
Contrary to Paul. 1. Tit. 3.2.  unless because by success of time with unmoderate severity they required single life in those that were chosen, but in the third they differed much.  
11 In choosing Bishops the people had their liberty long preserved them, whereupon came this saying, Let him that shall bear rule over all, be chosen of all.  
12 But afterward it was included in certain Counsels, lest the matter should be permitted to the unadvised multitude.  
13 This order of choosing continued, afterward the decrees could not repugn against it, which Gratian gathered together to an other end.  
14 As concerning the fourth, that is, by what form the Ministers were admitted into their office after election, the Bishops were wont to assemble together.  
15 After by little and little a diverse manner grew, that they which were chosen, should resort to the Metropolitan City, to fetch their ordering, but there was no custom, but imposition of hands, but that the Bishops had some decking in a solemn company.   

Cap. 5. That the old form of government is utterly overthrown by the tyranny of the papacy.  
THe Chapters being divided into parts, first he thinketh to discuss both, who and what men, and in what order they should be called under the papacy to this ministry: & that he doth from the first to the seventh. Moreover how faithfully they may execute their office, from the 8. to the 19  
1 As concerning the first where he granteth the first to the Bishops, in this disputation for honours sake, first he showeth who, and what men must be chosen, that is, the unlearned, dissolute, boys, Sodomites.  
2 Moreover as concerning the third member, that is to say, the order of choosing, all that right of the 
* That he complaineth the people's right to be abridged, it is doubtful whether it were but for a time, and tied to certain circumstances, I truly cannot be persuaded to grant such right to the people, as our churches are now governed.  people in choosing, is taken away, against Leo, Cyprian and many decrees of Synods, neither can they be excused with that collar they allege.  
3 They have violently gotten to themselves those turns, not (as they feign) to remedy miserable things, but to establish their own tyranny, at length the 
* Notwithstanding since that Papasiie prevailed, certain Emperors have withstood the Popes, concerning such rites and reasons, as appertaining to them only, as Henry the 4. and the 5. and Edward the 3. King of England in an Epistle to the Pope, proveth that the Bishop's election did appertain to his Progenitors.  Princes obtained of them to name the Bishops an example no less filthy than the other, and that which ought to be far from a good Prince.  
4 When he hath spoken of election of Bishops, coming to the election of Priests and Deacons: he reproveth the same for two causes: first for that they are ordained to an other end: Moreover, because none are appointed to any certain place, besides a thousand other deceits.  
5 In the ordinances of these how diverse abuses do burst out.  
6. 7 In the collations of Benefices are also many abuses.  
Coming to the second part of the Chapter, that is to discuss how faithfully they fulfil their duty: first, he speaketh of Priests of what sort soever, from the 8. to the 14: Then also of Deacons, from the 15. to the 19 In that they divide their Priests into monks and Seculars, 
Hom. 17.  first he denieth that those former have any place in the presbytery. Moreover, if they have, they do not their duty which is commanded them to do.  
9 Of the Seculars some have certain stipends whereby they are nourished, as bishoprics or Parishes, some live, as hirelings by letting their daily labour of a stipend gathered thereupon, these are nothing less by the nature of their offices then Priests.  
10 Canons, Deans, chaplains, Provosts, and all that are fed with idle benefices, must be accounted in the same degree.  
11 Bishops and Teachers have a godly and excellent office, if they did execute it, they forsake their Churches committed to them and cast the governance thereof far from them.  
12 This did Gegory consider of in his time: but Bernard being somewhat after, much more. The world, saith Gegory, is full of Priests, but yet in harvest there are seldom workmen found. Again, what do we O Priests which receive reward and are no work men? 
Acts. 20.28  we leave the ministery of preaching, & to our punishment, as I see, we are called Bishops that keep the name of honour, and not of virtue.  
13 The whole form of Ecclesiastical government, which at this day flourisheth under Papism, there is nothing else but a spoiling place where in thieves licentiously range without law and measure, howsoever they brag themselves with the colour of the Apostles authority.  
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 holiness which should be as a perpetual rule to judge by, can by no means be found, but riot wantonness, daintiness and all kind of lusts.  
15 As touching the deaconship there is not at all among them, although they hold a certain shadow thereof:  
16 The goods of the Church are distributed to other uses, then according to old custom they ought to be, and they are not to be suffered.  
17 It is to small purpose, which they allege for themselves, that the dignity of the Church, is bewtifully upholden by earthly magnificence, and they wickedly wrest many places of Scripture, to defend their beastliness, for in those places of scripture, the Prophets under the image of earthly things do paint out unto us the heavenly glory of GOD that ought to shine in the Church.  
18 They are wickedly careful in adorning the Church, when in the mean time they are touched with no care of the poor.  
19 Neither only those things which others give to Ecclesiastical uses, but also the rents which they receive of their lands & proper possessions doth fill them with no less superfluity and riot contrary to God's word. 
Titus. 2.7    

Cap. 6. Of the Supremacy of the sea of Rome.  
WHat Supremacy the Pope challengeth to himself.  
2 The state of the question is, whether it be necessary for the true force of Ecclesiastical order that one sea, be above the other both in dignity and power, that it may be head of the whole body, that the high Priests may prove this, they draw an Argument from the high Priest with the jews: But it is weak two ways, because the jews were on each side compassed with idolaters: that they should not be diversly drawn with variety of religions. God appointed the place of worshipping him in the midst part of the land, where he ordained over them one head Bishop, whom they all should have regard unto, that the better they might be kept in unity. But now that religion is spread into all the world, it were an absurdity that the East and West should be given to another nation. 
Heb. 7.12  The Priesthood was a figure of Christ, but the Priesthood being removed, the right is also removed, not to the Pope, but to Christ. 10.  

Matth. 36.18 1. Pet. 5.2  3 First he briefly confuteth those places which they cite out of the new Testament, & that which Peter received of the Lord, he giveth by way of exhortation to all other Priests, whereby we may gather that either there was nothing given to Peter, more than to the rest: or that Peter did equally communicate with other the power he had received, which may also appear out of Christ's own mouth, when he saith, 
john. 20. 2●  That to bind and to lose, is too retain and forgive sins, which Paul also in an other place very well declareth, where he saith That the Ministers of the Gospel have commandment to reconcile men to God, 
2. Cor. 5.18  and power to punish those that refuse it.  
4 moreover he overturneth the foundation wherewith they chief labour, that is, that heavenly answer of Christ to Peter, first by his own true and natural exposition, & also by the Father's authority, 
Matth. 18.1. john. 20.23  proving that this was not only said to Peter, but to others also for that he gave to Peter at one time, he at all other time gave to the rest. And Augustine saith, 
De simpli. cle●●.  That Christ did it not to prefer one man before another, but so to set out the unity of the church. In an other place he saith, When they were all asked, only Peter answered, Thou art Christ, and it is said to him, I will give thee the keys, as though he alone had received the power of binding and losing, whereas both he being one, said the one for all, and he received the other withal as bearing the person of unity.  

Matth. 16.18  5. 6 Although it were spoken to Peter only, thou art Peter etc. yet it doth little help them: for that which Christ said of Peter: 
Ephe. 2.20 1. Pet. 2.5  Paul and Peter speaketh of all Christians: it may as well be said, that Andrew is supreme, because he went before him in time, and brought him to Christ. 
john. 1.40  Peter confessed in his own and his brethren's name, that Christ is the Son of God, 
Matth. 16.16  upon this rock, Christ buildeth his Church, because it is the only foundation, 
1. Cor. 3.11  beside which there can be laid none other.  
7 This he confirmeth by many plales of scripture which how that Peter was nothing else then one of the twelve, like fellow with the rest; not Lord, he propounded to the counsel, 
Acts. 15.5  if any thing be to be done, and giveth warning what is not to be done, but there withal he heareth other, he commanded than not by authority, but as his fellows, 
1. Pet. 5. ●  when he was accused he answered for himself, when he was commanded by his fellows to go to Samaria with john, he went.  
8 But although Peter excelled the other Apostles in dignity, yet it maketh nothing for supremacy in all the world.  
1 But if this were granted, that it is good and profitable that the whole world be held under Monarchia: Yet it may not therefore be granted that the same should take place in the government of the Church, howsoever the Pope challengeth nothing else for himself then that he may be the Priestly head or chief vicar. But it is nothing, unless they shewit was ordained by Christ, 
Ep. 1. 2● Col. 1.18  for the Apostle teacheth that the whole mininistration is dispersed through the members, and that the power floweth from it heavenly.  
10 Paul sometimes depainteth unto us a lively image of the Church, 
Ephe. 4.10  and commendeth the unity thereof, yet he maketh no mention of one head, which if it had been true, the place did greatly desire.  
11. 12. 13 Although we grant them this also, that the supremacy of the Church was so established in Peter, that it should always remain in perpetual succession, yet they can never win this, that the Sea of Rome is so settled, that whosoever is Bishop of that City, should bear authority over the whole world: although we grant them this, that Peter was Bishop there, as they say. Christ himself the Prince of Pastors, the sovereign bishop the head of the Church, while he lived, exercised his Bishopric, and in dying, fulfilled the office of Priesthood, at Jerusalem, yet could he not purchase honour to the place, if Peter got supremacy to Rome, because he sat there, why may not the Israelites set the seat of supremacy in the wilderness, 
Deut. 34.5  because Moses sat there?  

Gal. 1.8  14. 15 Much less if we deny that Peter sat at Rome, and that more than likely, for about 20. years after Christ's death he was at Jerusalem, and from thence, he went to Antioch where he remained 7. years as Gregory mentioneth: And Eusebius 25. years. Now from the death of Christ to the end of Nero's Empire, in whose time they say he was slain, there is but 37. years. Now if he sat at Rome, it was a very little while, as more plainly may appear: For Paul writing to the Romans, as he iourneied to Jerusalem, where he was taken & brought to Rome, wrote nothing of Peter, and yet is it likely that he wrote the Epistle four years before he 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 foul shame ●im for to forsake the gospel.   
16 Although in old time the fathers have given great honour to the Church of Rome, and have reverently spoken thereof, and that chief for three causes, yet they acknowledge no supremacy.  
17 The unity also which so oft they speak of, as is meet, doth never tend to that end.   

Cap. 7. Of the beginning & increasing of the papacy of Rome, until it advanced itself to this height, whereby both the liberty of the church was oppressed, and all right government overthrown.  
THE Nicen Synod gave the first place to the Bishop of Rome among the patriarchs, & it was commanded to look unto the Cities adjoining to it: but in Counsels which followed not the Bishop of Rome, but others, held the supremacy.  
2 In the Council at Chalcedon although it took the chief place, yet was it by an extraordinary means, and not observed of the Successors and other Counsels.  
3 Yea the ancient 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, than Brother, fellow Bishop, or in fellow office.  
4 But Gregory stoutly impugneth it, when the Bishop of Constantinople would have circumvented him, neither yet did he challenge it to himself by the right of his own seat.  
5 The authority of the Bishop of Rome grew, when not only the godly being too much grieved in other parts for succours sake: but also the wicked being condemned of their own Bishops, for an unjust defence did fly thither: all which the chief Bishop continually did greedily receive.  
6 The Ecclesiastical power is contained in four points, none of these pertain to the Bishop of Rome, that is neither the appointment of the Bishops:  
7 Nor admonitions or Censors:  
8 Nor the calling together of Synods:  
9 10 Nor the right of hearing appeals.  
11 Notwithstanding those Decretal Epistles which they allege for themselves.  
12. 13 Although in Gregory's time the authority of Rome was much increased, yet it tended to no other purpose then to help other Bishops, not to hinder them. Moreover it greatly displeased Gregory, that by such mean it was distracted.  

Cap. ●.  14. 15 In the Counsel at Lorraine it was decreed, that those Cities which in the Civil government, were the chief Cities of every Province should be the chief seas of Bishops, & if it happened the honour of the civil government to be removed from one City to another, that then the right of the Metropolitan City should therewithal be removed thither. Hereupon rose great strife of the second place between the Bishops of Constantinople and Rome.  
16 Within a little after john Bishop of Constantinople aided by the favour of Maurice the Emperor, usurped the name of universal Patriarch. But then Gregory did constantly set himself against him (yet not so that he would challenge to himself that which he 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 obtained of Phocas, that Rome might be head of all Churches: but this was almost of no weight, till at length France by evil ways came into his power.  
18 From that time things by little and little fell to worse, as Bernard with grievous complaints bewaileth the Church of his time.  
19 And that it may better appear, if we grant to the Bishop of Rome that dignity and pre-eminence which he had in the time of Leo and Gregory, yet it maketh nothing for the supremacy, which at this day they challenge: first, he showeth that there are four principal: points, wherein they are wont to exercise their tyranny. Moreover, also he addeth certain other things belonging to this self same argument.  
20 Nor those things which they father upon the old fathers, as they falsely imagine, must be granted them: neither was Gregory the ninth, Martin, and other content with them which have invented themselves certain new things, and those utterly unmeet.  
21 Although Cyprian might be set against this so great insolency, the council of Carthage, and many things out of histories, Synods and books of old fathers: yet by this one they may sufficiently be urged, but if they have any shame in them, they can never defend their tyranny which so often Gregory condemneth, which not only rejected the title of universal Bishop & head, but also the power to command.  
22 The present state of Papistry cannot without shame be defended, as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age, which is certainly known doth abound a hundredth times more now.  
23 To conclude, that he may more vehemently wring them, & make himself way to the treatise following, of Antichrist: 
Look Cap. 2. Sect. 11.12.  he denieth that at Rome there is either a Church or Bishop; all things are at this day so corrupted.  
24 That he confirmeth, and thereupon includeth, that there is no Apostolic sea, where we can see nothing but horrible Apostasy: the same is not the mother of all Churches where we see the seat of Antichrist set.  
25 The Bishop of Rome is Antichrist himself. 
2. Thes. 2.4. Dan. 7.25.   
26 Therefore the supremacy may not be bound to the place, although in times past it hath been chief of all, chief seeing the Church is now turned to a Court.  
27 Hitherto having spoken of the thing itself, now he cometh to the persons, and first as touching religion, he accounteth all in general, none other than Lucian's and Atheists.  
28 Then also john the 22. namely erred in the doctrine of the immortality of the soul: and therefore necessary i● be wiped out, yet they say, that because it was said to Peter, 
Luk. 22.32.  that his Faith should not faint, they can not err, but if they will be Peter's successors, they must all be Satan's, 
Ma●. 16.23.  and herein more than he, because they follow Satanisme continually, which he forsook.  
29 Moreover as touching their manners, they are most filthy both in the wickedness of others and their own.  
30 Cardinals were nothing else in times past, than Priests of the Romish Church, and much inferior to Bishops, but as they are now, they have no true and lawful office in the church.   

Cap. 8. Of the power of the Church, as touching the articles of Faith, and with how unbridled licentiousness it hath in the papacy been wrested to corrupt all pureness of doctrine.  
FIrst he showeth what bonds & ends they are, which the Church ought to appoint itself in such matters, from the 1. to the 9 Moreover he blameth the Church of Rome, that it dare transgress them, from the 10. to the 16.  
1 The third place is of the power of the Church, but the same partly is contained in every Bishop, partly in Counsels, and it partly consisteth either in doctrine or in jurisdiction, or in making laws, the place also of doctrine hath two parts, authority to deliver rules and to expound them: but whatsoever is taught concerning the power of the Church, 
2. Cor. 10. ●.  must be applied not to destruction, but to edification: the only way whereof is, to preserve to Christ his authority which can no otherwise be, unless that be left unto him which he received of his Father, that is, that he be the only schoolmaster of the church, 
Mat. 17.5.  for it is written not of any other but of him only, Hear him.  
2 Whatsoever authority or dignity the scripture giveth to the Ministers of the Church, all the same is given not properly to the men themselves, but to the ministery over which they are appointed, that same first is showed in in the Priests, all the Ministers had authority to teach, in the name of the Lord.  
3 Moreover in the Prophets.  
4 Last of all, in the Apostles.  

Mat. 28.9. job. 7.16.  5 Christ taught always his church, yet by divers orders, for diversity of time: first by Revelations, but the same not doubtful. They that will come to the knowledge of God, must be directed by the eternal wisdom of the Father.  

Mal. 2.7.  6 Moreover, by the law & the Prophets.  

Heb. 1.5.  7 Last of all by himself manifested in the flesh.  

Mat. 28.20. Mat. 24.8.  8 No man ought to teach any other thing in the Church, than that which is contained in the law & the Prophets, and Apostolical 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 pass these bounds.  
10 Bishops and Prelates have exercised very great tyranny, for they both permit themselves power to make new laws, and acknowledge no man for a Christian, that doth not certainly consent to their doctrines, as well affirmative as Negative.  
11 That which they allege for themselves, 
Mat. 27.20. joh. 14.16.  that the Church shall never be forsaken of her spouse, but that it shall be guided by his Spirit into all truth; he showeth in what sense it must be understood: the same undoubtedly contendeth unto daily increase more than to glory in perfection, for no man hath attained the mark.  
12 When they except that whatsoever particular thing is attributed to every one of the holy ones, the same doth thoroughly & fully belong to the Church itself: and that which they draw out to this, and are diligent to prove by two places of scripture, he showeth in what sense as well the foundation of their argument, 
Ephe. 5.25. 1. Tim. 3.15.  as the places of scripture must be understood, that is they declare what Christ daily worketh, for he daily purgeth, sanctifieth, abolisheth, and wipeth all them that are his from all spots: the beginning of that sanctifying is here seen, but the end and full accomplishment shallbe, when the holiest of holy ones shall truly and fully fill it with his holiness, as elsewhere he teacheth that Christ gave Apostles, Pastors, and Teachers, that we should no more be carried about with every word of doctrine, or be mocked of men, but that being enlightened with the true knowledge of the son of God, 
●ph●. 4. 1●.  we should altogether meet in the unity of Faith.  
13 In what sense the adversaries deny that the Church may err, and what is to be determined thereof, that forasmuch as it is guided by the Spirit of God, it may go safely without the word, that whatsoever it speaketh or thinketh it is truth: but we say that the spouse and scholar of Christ must be subject to her husband and schoolmaster, that she continually hangeth on his mouth, and they that do so, shall be sure to have the Spirit to guide them into the right way, and to stay them in their Faith, for there is nothing to be looked for of his Spirit, 
job. 16.12.  but that he should enlighten our minds to perceive the truth of his doctrine, but they have not the Spirit, that pretend that they have of their own.  
14. 15 These two beginnings doth nothing help them which they take, 
Ioh 16.12. When the Disciples were well instructed of the holy Ghost, they left all in writing necessary to salvation, how so ever their rudeness was before.  that the Church may add some things to the Apostles writings: and whatsoever the Church teacheth and decreeth, is without controversy.  
16 Examples which they use for confirmation of the first, one for baptism of Infants, an other that the Nycen Council pronounced, that the Son is consubstantial with the Father, doth help them nothing in this matter.   

Cap. 9 Of Counsels and their authority.  
Here because he is somewhat more rough, it is not either because he would diminish the authority of the old Counsels, or for that he is afraid of them, as though they made for the adversaries side, and were against us.  
2 From whence the Counsels have their authority, that is, 
Mat. 18.20.  if they be gathered together in Christ's name: and what it is, they are not gathered together in Christ's name, which casting away God's commandment, wherein he forbiddeth to add and take from it, decree what they will. God requireth of the Prophets to teach out of his mouth.  
3 Against them, which the more they affirm their tyranny by counsels, they think there remaineth no truth in the Church, 
isaiah. 56.10.  unless it be among the Priests: first it is showed, that the Pastors among the Israelites were void of the Spirit of knowledge and truth.  
4 Moreover, in the new Testament it was foretold, that our age should not be free from that evil.  
5 Not that he would every where, and that rashly without any choice, diminish the authority of Ministers: but that no man be ignorant, 
jer. 18.18.  all are not Pastors which brag themselves to be Pastors, as the Papists do, which prepare themselves against the truth, saying as the Prophet mentioneth, Come, we will imagine, etc.  
6 An other thing also which they imagine to the same end, that the Church can not stand, 
jer. 4.9. Eze. 7.26.  unless it show herself in general counsels, it is showed by examples; first out of the old Testament, that notwithstanding it may err from the truth.  
7 Moreover out of the new Testament, 
joh. 11.47. 2. The. 2.3.  in the council which the Scribes and pharisees held against Christ.  
8 There is no absolute power to be granted to Councils, because they have brought forth many things very wickedly: and in what state and condition they are to be counted, according to Augustine.  
9 Councils have been disagreeing from Counsels, as is proved by the examples of Constantinople, and Nicen about Images, & of Chalcedon also, and the second of Ephesus, about the impiety of Eutyches.  
10. 11 Some infirmity may be found in the purer Counsels, and they such, as therein may be gathered, that they are not so governed by the holy Ghost, but that some thing happeneth to them according to the manner of men, lest we give too much credit to men.  
12 The romanists are miserably deceived, when they resort to that extreme & miserable shift, that although the men themselves be blockish in wit and counsel, and most wicked in mind and will; yet the word of God remaineth, which commandeth to obey rulers, but the rulers ought to take no more upon them, than josua had, they shall therefore be spiritual rulers to us that bow not from the Lord, neither on the one side nor to the other: as for the false rulers we need not, 
jer. 23.16. Mat. 7.15.  neither ought we to obey.  
13 That which is hitherto spoken, doth chief tend to this end, to show how much the authority of Counsels is of force in the former Chapter of doctrine, 
1. Cor. 14.29.  that is, in erecting new doctrines: but now he showeth what force they have in the last, that is, in the interpretation of the Scripture.  
14 To whom although he grant very much herein, yet he denieth that the Romanists can overcome the which they would, whether they belong to interpretation or approbation of Scripture. Christ commanded all should drink of one cup, 
Mat. 26.26. 1. Tim. 4.1.  but the Council of Constance forbade it, and willed the Priest only to drink of it. Paul calleth the forbidding of marriage, 
Hebr. 13.4.  the hypocrisy of Devils, and pronounceth it holy among all men, but they forbidden it.   

Cap. 10. Of the power of making laws, wherein the Pope and his have used a most cruel tyranny and butchery upon souls.  
FIrst he treateth, as it were generally, of human restitutions, from the first to the eight: secondly of Papistical ceremonies, from the ninth to the six & twenty: thirdly, of good, and lawful, from the seven & twenty to the two and thirty.  
1 Now in that he entereth this disputation whether it is lawful for the church to bind consciences by their laws, 
Mat. 23.6.  this is the state of the question, to contend against Ecclesiastical traditions, lately brought in, not the politic laws.  
2 Which although they fayne them to be laws of liberty, a sweet yoke, & a light burden, yet indeed they are not only hard, but also impossible to be kept. Paul durst not lay any snare upon men at all, 
1. Cor. 7.25.  for he saw what a wound of consciences would thereby proceed.  
3 But the better to expound this question, first he showeth what a conscience is, 
Rom. 13.1.  which is also bound with politic laws: the definition may be gathered of the proper derivation of the word, as when the mind doth conceive the knowledge of things, it is said to know: so when we have a feeling of God's judgement, as a witness joined with them, which doth not suffer them to hide their sins, but they brought accused before the judgement seat of God, that feeling is called conscience, for it is a certain mean between God and man. 
Rom. 2.15.   
4 And as works have respect unto men, so the conscience is referred to God: this he excellently painteth out by two examples, 
2. Tim. 1.5.  so that conscience is nothing else but the inward pureness of the heart.  
5 But seeing he will not have consciences tied with such human laws, he showeth in what sense Paul teacheth, that we must obey Magistrates for conscience sake, distinguishing between the general and the special.  
6 But coming to the question, where again he showeth more plain, what the state of the question is, he denieth that the Bishops are appointed law makers over the faithful, that may of themselves prescribe a rule to live by; or compel to their ordinances the people committed to them.  
7 Seeing the Lord hath contained 
jam. 4.12. isaiah. 35.22.  in his law the perfect rule of well living, and for two causes doth keep it to himself only to be our law maker, and therefore he is the King of souls to whom belongeth the power to save, and destroy.  

jam 4.12. isaiah. 33.22.  8 Which severally he expoundeth more at large, that by consideration of both, he may teach that such constitutions of men are contrary to the word of God. The first of them is, that his will may be a perfect rule of all righteousness and holiness, this Paul useth: in contending against false Apostles. The other that he may only have authority over our souls whom we ought to obey. As touching the Pope's constitutions, there are two sorts of them, for some belong to ceremonies and rites, and some to discipline: and first he proveth that both abound with many vices, from the ninth to the sixteenth. Moreover he answereth their arguments, wherewith the authors are wont to defend themselves, from the 17. to the 26.  
9 As concerning the former, first this vice is found in them, that they would be counted for the true worship of God: but Paul taught that it was intolerable that the lawful order of worshipping God, 
Col. 2.20. Gal. 5.1.  should be reduced to the will of men.  
10 Moreover, 
Gal. 4. ●.  that the commandment of God is wont to be void, for the traditions of men.  
11. 12 Thirdly, that they are unprofitable and foolish, but the flesh liketh them that it thinketh the Church is utterly deformed, when they be taken away, which Paul writeth, hath a resemblance of wisdom, but that deceiveth.  
13 Fourthly, 
Col. 2.23.  that they have grown into such a number that they are more untolerable than a multitude.  
14 Neither can this multitude be excused, because they say that they were instituted for the instruction of rude men, seeing also they reduce us to judaisme, & declare not Christ, (which ought to be the end of ceremonies) but hide him. a child is ruled of his Schoolmaster, and kept under custody, according to the capacity of his age, so the jews are kept under the law, but we are men grown, 
Gal. 4.1.  set at liberty from tutorship and government, & need no childish introductions.  

jer. 7.22. isaiah. 55.2.  15 Fiftly, because they force the simple into error, that they may think them expiatory or Purgatory, & meritorious Sacrifices: sixtly, because being separated from doctrine, they resemble nothing else then a masking Ostentation. last of all, because they all are abandoned to filthy gain.  
16 Neither do those Papistical traditions burst forth only with such vices, but also all other of what age so ever are guilty of such vices, because the Lord always is wont to strike them with blindness and amazedness which worship him with such observations, 
isaiah. 29.13.  & they are such observations as aught to be thrust out of the Church.  
17 Coming to their arguments, he calleth to mind five, whereby they defend themselves forgers of these traditions: the first is that they cry out, that these traditions are not of themselves, but of God, because they would have them invented of the Church which can not err, and is governed of the holy Ghost, but by this means they imposed to the Church of God, a notabler reproach, and were too bold, to add so much to the word of God contrary to God's word.  
18 It is an impudence not to be born, continually to cry out of the power of the Church: but in the mean time, to dissemble both what is commanded her by the Lord, and what obedience she oweth to the commandment of the Lord. The second is, when they say that these trifles came from the Lord. This also is mere deceit, and not only the histories, but also reason itself doth show, that they crept in by little and little.  
19 This he showeth in the Supper of the Lord, and he openeth the place of Augustine which they think doth make for them.  
20 But when they cry out that there is no Ceremony among them which came not from the Apostles, he showeth how false it is by an example of holy water. Moreover, he laboureth, that if any were found out of them, or of the Fathers, yet there is great difference between them, and ours.  
21. 22 The third is, that to excuse their tyranny, they pretend the decree of the Apostles of things offered to Idols, and strangled, and from blood: but he plainly showeth how the same maketh for them: 
Acts. 15.29  First by interpreting the place: moreover by their own confession.  
The meaning of the Apostle was nothing else, but in taking away the matter of offence, to call up the law of God: 
●. ●or. 8.7  concerning the avoiding of offence it was not to make a new decree of their own authority, for Peter pronounceth that the Lord is tempted, if a yoke be laid upon the necks of the Disciples, 
Acts. 15.27  which himself should have overthrown, if he had consented to have any yoke laid upon them.  
23 This tyranny which they have taken to themselves by this example of the Apostles, is for two causes to be improved: first because they miserably crucify not only the bodies, but also the consciences. Moreover because it taketh from the Lord his Dominion, which afterward he showeth at large how worthy great reprenhesion it is, 
Esay. 29. 1● Matth. 15. ●  and that in those in whom no manifest impiety appeared.  
24 No marvel because man's inventions did always so displease the lord, 
Col. 2.4  that first they were esteemed for his worship.  
25 The 4. is from the examples of Samuel & Menoha, 
1. Sam. 7.17  but they make nothing for them. For although samuel's sacrifice were against the law, and yet it pleased God, yet was it not a second altar to set against the only altar, but because the place was not appointed for the Ark of covenant, he appointed & ordained the Town where he dwelled, for Sacrifice, but his mind was not to make invocation 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: he being a private man offered Sacrifice to God, and not without God's allowance, 
jud. 8.27  because he enterprised not of a rash motion of his own mind, 
Matth. 23.3  but by a heavenly instinction, but God abhorreth those things that men devise.  
26 Last of all, because Christ would have these intolerable burdens to be borne: that also doth help them nothing.  

1. Cor. 14.40  27 Coming to the third part of the Chapter, that he may speak of those constitutions which ought to be counted holy: first by a general rule of Paul, he proveth that all the matter must be brought back. Moreover by that he setteth two things before us to be taken heed of, lest either they should think them necessary to salvation, or bestow them to the honour of God.  
28 Then also he denieth that these stand with the comeliness, and order of Paul: and he showeth of what sort they are, which in these words he requireth.  
29 Prosecuting at large all those severally with examples adjoined, 
1. Cor. 11.22  he concludeth that all Ecclesiastical orders which we receive for holy and wholesome do respect either rites & ceremonies, or discipline and peace.  
30 No foundations are such, 
1. Cor. 14.40  but they which are founded by God's authority, and are taken out of the Scripture, and they ought to be divine according to the generality, although as touching the specialty they are appointed by man: but charity is the best ruler thereof.  
31 Therefore it is the office of Christian people, 
1. Cor. 11.16  neither to despise nor neglect such constitutions, but faithfully to keep them, and that may be done with a free conscience.  
32 Of the otherside we must beware lest any error, or any superstition or any necessity, do at any time creep in, always to keep the same.   

Cap. 11. Of the jurisdiction of the Church, and the abuse thereof, such as is seen in papacy.  
THE Church of God needeth her certain Spiritual policy, and it is necessary that we give it some jurisdiction: 
Rom. 12. ●  This jurisdiction proceedeth from the power of keys, but what that power of keys is, that first he may show it, 
2. Tim. 5.17  he divideth it into two parts, the one is perteinent to the ministry of the word, 
Matth. 18.17  which he denieth aught to come into this account, and therefore what it is and what places they are which make for them in many words he showeth.  
2 The other which belongeth to the discipline of excommunication, 
Matth. 18.17  is now the thing whereof he will speak, & therefore he showeth upon what places it should be found, & what it ought to be.  
3 The same is not for a time, but continual, & is not only profitable when the Magistrate is estranged from the profession of our religion, but also when they are Christians.  
4 That same he confirmeth.  
5 The scope of this is, that offences be prevented: but in the use, 
That is, by the preaching of the word. 2. Cor. 10.4  two things are to be considered: first that his spiritual power be altogether separated from the power of the sword.  
6 The last, that it be ministered not by one man's judgement, but by a lawful council, which is also showed was done in old time, till at length a Bishop had drawn to him only that which was given to the whole Church.  
7 At length also the Bishops put over to other men, whom they call officials, that which they had given to themselves only, and converted the spiritual jurisdiction into nothing better than into profane judgement.  
8 Yet it is certain, 
Matth. 20.25 Luke. 12.25  that Christ would debar the ministers of his word from ●iuill dominion and earthly government. For Christ not only signifieth ●hat the office of a Pastor is distinct ●rom the office of a Prince, but that they ●e things so severed, that they cannot meet together in one man: for where as Moses did bear both offices together: first that was done by a rare miracle: 
●xo. 18.16  again it was but for a time, till things were better set in order, but when a certain form was once prescribed of God, the Civil government was left to him, and was commanded to resign the Priesthood to his brother.  
9 In that they doubt not to brag in their defence, that the glory of the kingdom of Christ, by this means doth flourish according to her worthiness, and that they themselves in the mean time are not drawn away from the the duties of their vocation, 
Matth. 20.25  how weak it is he showeth both: first they have occasion to quarrel with Christ, who hath pinched their honour: 
Luke. 22.25  yet he laid no harder law upon his servants then he first received himself.  

2. Cor. 10.4  10 Not at the first step, but by little and little, of small beginnings, they have made great increases: where also is showed by what degrees they climbed up hitherto.  
11 The Bishop of Rome not contented with mean Lordships, first laid hand upon kingdoms, and afterward upon the whole Roman Empire: but this was reprehended of Bernard, and utterly denied to the Apostolic right, against the degree of Orleans. Bernard saith, That Peter could not give that which he had not, but he gave to his successors that which he had the care of Churches. And again, he saith to Pope Eugenius, thou art a superior: but whereunto? not to bear lordship as I think. Therefore how much soever we think of ourselves, let us remember that there is a ministery laid upon us, not a Lordship given us. Learn that thou hast need of a wéedhooke, not of a Sceptre, that thou mayest do the work of a Prophet.  
12 The gift of Constantine is both frivolous & ridiculous, therefore of no importance to establish his Imperial dignity.  
13 At what time, & by what means they came to it. In Henry the emperors time, the 4. of that name and by hildebrand's means.  
14 By what means they invaded the City of Rome, and other Dominions: 
Eze. 34.4  and how such ravennousnesse doth dishonour them: for they thought nothing safe, unless they might bear rule with rigour, and with power, as the Prophet saith.  
15. 16 The immunity which they also take to themselves, was unknown to ancient Bishops, howsoever they would not suffer to their knowledge the matters of faith, or whatsoever belonged properly to the Bishops to be taken from irreligious Princes.   

Cap. 12. Of the discipline of the Church, whereof the chief use is in the Censures and excommunication.  
THere are two parts of Ecclesiastical government therein, the one whereof respecteth the people, the other chief respecteth the Clergy. of the first, from the first to the 21. of the last, from the 22. to the 28. There are two parts also of that which respecteth the people, & is called common, the first is which dependeth of the power of Keys, whereof from the 1. to the 13. The last is of summoning fastings and prayers 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 extreme dissipating and wasting.  
2 There are four degrees, 
Matth. 18.15  & what they are, whereby we ought to proceed in applying the same.  
3 Of sins, some are private, 
Matth. 18.15  some public, and how we must proceed in punishing them both.  
4 Some also are defaults, other some are wicked doings, 
1. Cor. 5.4  and heinous offences: the last are severely to be punished.  
5 There are three ends of discipline: the first, lest the wicked by their lewd and sinful life, 
Ephe. 5.25 Col. 1.24.  do cause some reproach and slander to redound to Christ, if they be named among Christians, and admitted to the participation of the Lords supper. The second, lest they corrupt others: The third, that they may repent. 
1. Cor. 5.6.11.  chrysostom inveigheth grievously against the Priest, which while they fear the power of great men, dare debar no man.  

1. Cor. 5.5  6 With what moderation, as well public sins, as secret; light, as grievous are to be corrected.  
7 No man, no not the Prince truly is to be exempted: then of what, and in what order of doing it ought to be executed.  
8 This severity ought to be enjoined with the spirit of Gentleness, 
1. Cor. 1  & mildness, & this moderation doth very well appear out of these 3. ends, although many of the fathers have been very cold herein; but now after they have received a custom more than with their own power.  
9 Not only the whole Church, but also every member ought to yield itself to this moderation, lest from discipline we presently fall to murdering.  
10 Neither may it otherwise be drawn which Christ pronounceth of binding and losing, 
Matth. 18.18  where by they may send themselves somewhat more harder.  
11 Too much rigour also must be taken heed of, as well in private men, 
Matth. 13.23  as in pastors, lest otherwise if all things happen not according to their mind, they rashly depart from the communion of the Church.  
12 The Donatists and Anabaptists have grievously offended herein. 
1. Cor. 11.14   
13 This moderation ought then chief of all to be used, 
Ephe. 4.2  when not only the contagion of sin hath invaded a few, but also a multitude.  
14 The other part of discipline standeth in this, that according to the necessity of times the Pastors should exhort the people, either to fastings or other solemn supplications, or to other exercises of humility, repentance, and faith: this part is profitable and proceedeth from the Apostles and Prophets.  
15 Therefore speaking of fasting, he reciteth three ends thereof, and expoundeth them.  
16 The Pastors were wont to publish public fasting joined with faith, 
Acts. 14.3  so oft as they prayed to GOD for any great matter.  
17 Also as often as any public calamity began to range abroad. 
joel. 2.2.25   
18 But fasting consisteth in three things; in time, in quality of meat, & sparing.  
As touching fasting, truly I have read none, neither of the old, nor of the new writers that can satsfiie me, or that may seem sufficiently to consider the nature thereof. For as oft as they speak of fasting, presently they fall to the abstaining from meat, and therein only they rest very much: but I think it should be otherwise: for as soon as we can, let us come unto the fountain itself, and after let us with diligence pursue the rivers: but this is the only fountain of fasting, a sincere and earnest, & a singular desire either of Righteousness or newness of life, in general, or some part thereof: which doth either sufficiently appear by this one thing, that when the Disciples could not cast out a certain Devil, because they as it were, to a sporting bickering, descended rashly and unadvisedly: and a little after they inquired how it came to pass that they were deceived of their opinion. 
Matth. 17.21 Mark. 9.29  Christ calleth them to fasting: signifying undoubtedly thereby, that such victory is so hard and difficile, that except they strive with all their force, they could do nothing at all. But there are two things that are wont always to spring and flow out of this fountain: The first is, that we wisely and diligently avoid all occasions. Moreover that on the other side whatsoever occasion of godliness we seek, labour for, or violently snatch, we be always inclined to that, & stay thereon, being wearied thereby. Hereupon we may very well descend to the use of meats, as to one of the rivers: and there may we find fasting, as touching nourishment, to be no other than so to use them, either in taking or refusing, as shall seem most meet to root out vices, and to advance virtue. And so fasting doth not only respect the use of meats, but also all other things that fall under that kind: which truly if we use wisely, either vice may be diminished, or virtue increased.  
19 But lest any superstition should creep in, there are three things which the Pastors ought diligently, always to inculcate, or rehearse: first, that they teach the people, that they rend their hearts, 
joel. 2.11  and not their garments: that is, that there be an inward affection of heart, a true mistiking of sin, true humbling, and true sorrow, through the fear of God. For God abhorreth when men in setting signs and outward shows in steed of innocency of heart, 
Esay. 58.5  do labour with false colour to deceive themselves. The other is, that it be not taken for a meritorious work. The third is, that we keep it not too precisely, as it were one of the chief due.  
20 The observation and keeping of Lent is very superstitious, as is showed by three reasons, but yet was it used amongst the old fathers, but after a divers sort. The fasting of Christ forty days and forty nights, did not prescribe an example to other: but in so beginning the preaching of the Gospel, 
Mat. 4.1.  he might prove that it was not a doctrine of men, but descended from heaven: and sith the miracle was showed in Moses, to establish the authority of the law, 
Exo. 24.18.  it ought to have been omitted in Christ, lest the Gospel should seem to give place to the law. That which is said of Elias, fast forty days without meat and drink, tended to no other end, but that the people should know that he was stirred up to be a restorer of the law, from which almost all Israel had departed.  
21 afterward laws were made, 
1. Kin. 19.6.  which forbade the eating of meat and divers abuses crept in.  
22 The second part of Discipline was, that peculiarly belonged to that Clergy, and it is showed what and how severely in times past it was, and how miserably it is performed now at this day.  

2. Tim. 3.2.  23 In this one thing they are untreatable at this day, that they give not priests leave to marry, who notwithstanding may use whoredom unpunished: by which occasion he showeth out of the Scripture, how wickedly matrimony is forbidden them.  
24 He answereth to certain of their objections, that is to say, that the Priest ought to differ in some note from the people, and that marriage is nothing but an uncleanness and pollution of the flesh.  
25 Moreover that the levitical Priests ought for a time to lie from their wives: but seeing that Pastors of the Church do not bear this person at this day, therefore are they vainly compared with them. The Apostles did not only keep wives, 
Hebr. 13.4. 1. Cor. 9.5.  but also carried them about.  
6 Thirdly that they think it a necessary thing, which is nothing but comely, and that is proved by the example of the old Church. In old time also there was motion made of commanding unmarried 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 own wife, is chastity.  
27 At length there followed more rigorous and clubbish times in which too much superstitious observation of single life grew in force: but if the adversaries object this antiquity, they may be answered three ways.  
28 The better to show the same, he teacheth what is to be excepted, as oft as under the colour of antiquity, they defend their filthy unmarried life. The Fathers also are not utterly against us: for chrysostom sayeth, 
Hom. de Invent Crucis.  that the first degree of chastity is virginity: the second, faithful marriage.   

Cap. 13. Of vows by rash promising, whereof each man hath miserably entangled himself.  
FIrst, he treateth generally of vows, from the 1. to the 7. then namely of monastery vows, from the 8. to the 21. but first of monastery profession and manners, from the 8. to the 16. then of vows themselves, but chief of the vow of chastity, from the 17. to the 21.  
1 He showeth by certain general foundations, in what place vows may be had, and how superstitiously not only the ethnics, but also the Christians have offended in declaring hereof.  
2 The better to show the same, he setteth down three things to be observed: 
Col. 2. 2●.  who it is to whom we express a vow; who we be that make the vow; Last of all, with what mind we vow. Out of the consideration of the first, this appeareth, that we vow nothing to God, but that he requireth: what so ever is not of Faith is sin, and Faith is in respect of the word.  
3 Secondly, we are admonished that we measure our strength, 
Rom. 12.3. 1. Cor. 12.11.  and have an eye to our vocation, otherwise we may easily offend, as he showeth by two examples: and therefore the vow of single life is to be improved.  
4 The third, 
Gen. 28.20. Psal. 22.27.  doth admonish us to respect the end: for there are only four good ends, whereof two are referred to the times past, and they are exercises of giving thanks: the other to time to come: and they are exercises of repentance, where also he speaketh of the first two.  
5 The two last tend to this end, partly that we be made more warier, partly that we may be stirred to our duties as it were with certain pricks.  
6 Of these which are spoken, every man may easily gather what is to be thought of vows. That general vow which is made in Baptism, of all men ought to be of great force with us, but the particulars must be examined according to the rules above said.  
7 Thereby it is plain, with how great superstition the world hath in certain ages been possessed, which first he generally showeth.  
8 Moreover that he may not reckon up all the particular forms, he speaketh namely of monkish vows: and so being brought to monkish vows, first he showeth what the life of Monks was in times past, and what institution, that he may show him to be otherwise then at this day the Papistical Monks be with us.  
9 That more manifestly appeareth out of Augustine.  
10 Moreover making comparison between that old Monkery, and that which is at this day: he showeth by three principal notes, how much this differeth from that: that is to say, in unadvised roughness, in unprofitable idleness, and in false challenging of perfection.  
11 The last whereof more diligently examining: he first showeth how unjustly they challenge themselves, the title of perfection, although it be done with such moderation as they falsely pretend.  
12 Moreover he shaketh of two things wherein they think the perfection doth stand, the first whereof is general, 
Mat. 14.  because they preach that they observe not only all commandments, but also the evangelical Counsels.  
13 The other special, 
Mat. 19.21.  because they have forsaken all. which that it may be granted them, 
1. Cor. 13.3. Col. 2.14. Luk. 10.25.  yet the perfection which they dream of, can not be found therein.  
14 But seeing their words (which make their profession, some second baptism) and the thing itself doth speak, that all they which at this day go into Monasteries, do departed from the Church, truly how many Monasteries there ●e at this day, so many Conventicles ●r assemblies of Schismatics are ●here.  
15 Neither only is that profession corrupted, which is at this day, but ●heir manners are most corrupted.  
16 In that old Monkery there was very much which ought not to please us, and the same is chief showed in four vices.  
17 As touching the Monastery vows which this day are in use, first he generally condemneth all for three causes: 
Rom. 14.23. Deu. 31.17.  Moreover he plainly teacheth how far the vow of single life is estranged from all religion.  
18 That doth little help them which they allege out of Paul, concerning widows, 
1. Tim. 5.12.  for they did not profess unmarried life, for any other reason, but because marriage agreed not with the Ministry which they took in hand, because they could not bear that office, but being at their own liberty & lose from the yoke of marriage: therefore if they once looked back & gave themselves to new marriages, what was it else but to shake of the calling of God, & to break their first Faith made in Baptism, which is, that every man should answer his calling? yet were they not so far bound, but that if they were troubled with pricking of the flesh to fall into any uncleanness, they might better marry again. That age wherein they were chosen, was commonly out of danger, specially sith they were chosen such as being content with one marriage, have already showed a token of their continency.  
19 Their example also is most foolishly wrested, 
1. Tim. 5.9. Rom. 14.21.  to the newness which he overturneth by three reasons.  
20 Such vows are for two causes to be cut off.  
21 They are unworthily accused of breach of Faith and perjury, 
Gal. 3. ●  which depart from Monkery to some honest kind of living, and they have a triple defence.   

Cap. 14. Of Sacraments.  
FIrst he treateth generally of Sacraments, from the 1. to the 17. Moreover he cometh to distribution, and continueth therein, from the 18. to the 26.  
As touching the first, he setteth down the sum of the doctrine, from the 7. to the 17. first against them which weaken the power of Sacraments, from the 7. to the 13. Moreover against them which attribute too much to them, from the 14. to the 17.  
1 What a Sacrament is, that is, a visible sign of a holy thing, or a visible form of an invisible grace.  

Ephe. 19.3.  2 Of the signification of the word, Mysterion a Mystery: of old writers it is translated a Sacrament.  
3 The Lord closeth up and sealeth to us his promises by Sacraments: yet to speak properly, not so much to confirm his holy word, as to establish us in the Faith thereof.  
4 Therefore we must understand that this word, that is, the promises of God, 
Rom. 10.8. Act. 15.9.  not to be an unpleasant noise, when we say, that the Sacrament consisteth of the word and outward sign.  
5 Sacraments are signs, by whose aid we give credit to those things that are witten in the word. 
Rom. 4.11.   
6 To this end also, 
Gen. 6.18.  are they called seals of covenants, and are unto us as pillars and glasses.  
7 Neither is this fitly for the purpose, 
When Paul speaketh to th● faithful, he includeth the communion of Christ in the Sacraments. Gal. 3.27. 1. Cor. 12.12.13 But when he speaketh of the wrongful use o● Sacraments, he giveth no more to it than a cold & void figure.  that they are given to the wicked: for they are nevertheless testimonies of God's grace, the reasons which they are wont to object against this sentence, are trifling and weak: the one truly because by this means it would follow, that our Faith seeing otherwise it is good, may yet be made better (which they account as absurd) for they say it is no Faith: but which without shaking, steadfastly & without withdrawing resteth upon the mercy of God, but it had been better for such to pray with the Apostle that the Lord would increase their Faith, then to pretend such a perfection, which none of the sons of men have obtained: for that Faith howsoever it was begun, was a good Faith, and taking away incredulity might be made stronger.  
8 They confirm that, because Philip required of the Eunuch, 
Act. 8.37.  that he should believe with all his heart (than that which faith say they, none can be greater) before he should be baptised: but he clearly showeth how vain as well their reason is, as the confirmation thereof. This place To believe with all the heart, is not perfectly to believe Christ, but only from the heart and with sincere mind to embrace him: 
Psal. 119.10.  not to be full with him but with fervent affection to hunger and thirst, and sigh toward him.  
another objection, if Faith be increased by Sacraments, the holy Ghost is given in vain: whose work is to begin, maintain, & to make perfect, maketh nothing for them.  
9 Neither is this so assigned to any secret power of the Sacraments, nor by any means to the Sacraments, but all the same dependeth of the inward power of the holy Ghost.  
10 These being thus established two other objections will of themselves fall to the ground: the first whereof is, that if we ascribe to creatures the increase or confirmation of Faith, there is wrong done to the spirit of God, whom we ought to acknowledge the author thereof, this he refuteth first by clear declaration of his judgement, declared by an excellent similitude.  
11 Moreover as concerning increase, 
Mat. 13.4. Luk. 8.15.  by an argument taken from the like, that Christ himself, and after him his Apostles taught the same properly to be in the outward word.  
12 As touching the confirmation by an argument borrowed from the contrary, that many times when the Lord meaneth to take away the confidence of the very things that are by him promised in the Sacraments, he taketh away the Sacraments themselves. Last of all, if we give them such virtue, the glory of GOD must needs be derived to creatures: this also he answereth, when he spoiled and thrust away Adam from the gift of immortality, he saith, 
Gen. 3.3.  Let him not eat of the fruit of life, lest he live for ever, not that the fruit could restore to Adam his uncorruption, from which he was now fallen, but lest he should enjoy a vain confidence, if he kept still the sign of the promise, & therefore that was shaken away from him, which might bring him some hope of immortality, in this manner putteth the Ephesians in remembrance, that they were foreign gests of the Testaments strangers from the fellowship of Israel, without God, without Christ, whereby he signifieth by a figure of Transnomination, that they were excluded from the promise itself, 
Ephe. 2.11.  which had not received the sign of the promise.  
13 Last of all, because some bring an argument out of the very name of a sacrament, and would have the Sacraments to be nothing but certain naked signs, he showeth also how weak it is.  
14 As hitherto he hath disputed against them which weaken the power of Sacraments, and utterly subvert the use thereof: so now he cometh to others which of the contrary part attribute too much to them, & against the schoolmen, he showeth that it is false which they affirm, that sacraments of the new law do justify and give grace, so that we do not lay a stop of deadly sin.  
15 The better to overthrow this, he distinguisheth between the sacrament, and the thing of the Sacrament, that we may understand that how much we profit by the sacraments in the communion of Christ, so much profit we take thereby  
16 This he declareth more plainly, that is to say, Sacraments are not causes but parts of our righteousness & salvation, & although the matter of the sacrament be not received of the unworthy, yet the matter or thing of the Sacrament is always present with the sacrament, so oft as it is rightly offered.  
17 This last he declareth by a most apt similitude, and generally admonisheth not so to understand those things which have been written by old writers somewhat too gloriously, to amplify the dignity of sacraments, that we should think that there is some secret power knit and fastened to the Sacraments, which is separated from Christ, or the work of the holy Ghost.  
18 Coming to the second part of the Chapter, that he may treat specially of Sacraments: first he proveth that the name of Sacrament doth so plainly lie open, that it generally containeth all signs which GOD at any time commanded to man, to make them more assured and safe of the truth of his promises, 
Gen. 2.17.  whether he hath exhibited the same in natural things, or in miracles: and he setteth down examples of both.  
19 Moreover coming to those things which the Lord would have to be ordinary in his Church, to nourish his worshippers into one Faith, first he showeth how necessary those signs are, partly to confirm our Faith, partly to witness our religion with men.  
20 Moreover these things whereof he now speaketh, 
Gen. 17.10.  he divideth into two kinds, that is to say, of the old and new Testament, but both tend to this end, to lead us as it were by the hand to Christ.  
21 First he showeth the same in the Sacraments of the old Testament, Circumcision was to the jews, 
Gen. 22.2. Gal. 3.16. Rom. 5.19.  whereby they were put in mind that what so ever cometh of the seed of man is corrupt, and hath need of pruning: and a remembrance to confirm themselves of the blessing promised to Abraham.  
22 Moreover by the Sacraments of the new Testament, where is signified our washing and satisfaction.  
23 Therefore that school doctrine is utterly to be rejected, whereby there is noted so great a difference between the Sacraments of the old Law, & the new Law, as though those did nothing but shadow out the grace of God, and those do presently give it, but the Apostle speaketh no less honourable of those then of these, 
1. Cor. 10.3  what power our Sacraments have, the same had theirs, they were seals of Gods good will towards them into hope of eternal salvation. 
Heb. 10.10   
24 He expoundeth certain places, whereby they would defend their opinion: first, 
1. Cor. 10.5  those which seem to extenuate or diminish Circumcision. Paul showeth that God regardeth not the outward washing, whereby we enter into profession of religion unless the mind within be both cleansed and continue in cleanness to the end. Nothing is abated in these places of the dignity of Circumcision. Paul disputeth either against them which required it as necessary when it was now abrogate: therefore he warneth the faithful, that leaving the old shadows, they would stand fast to the truth, these masters call upon you that your bodies may be circumcised, but ye are spiritually circumcised according to the soul and body, ye have the deliverance of the thing in deed, which is better than the shadow: and lest it be objected that the figure now of Circumcision is not to be despised, therefore because they had the thing in deed, forasmuch as that putting away of the old man, which he there spoke of, was also among the fathers: the Apostle saith, We are buried with Christ by Baptism: that is, Baptism is the same to Christians, that Circumcision was to the old people.  
25 Moreover those which seem to condemn the whole Law, with all the Ceremonies & Sacrifices, which they falsely gather out of the Hebrews, where Paul disputing against false Prophets showeth what value Ceremonies are of themselves: 
john. 6.27  so did Christ also, applying his speech to the gross opinion of the people.  
26 Last of all, those whereby the old Fathers did immoderately exalt our Sacraments, so oft as they compared ours with the Israelites. But such their Sentences are both hyperbolical: and also to be understood, not of the power; but of the manner of signifying.   

Cap. 15. Of Baptism.  
FIrst he speaketh of the two ends of Baptism, of the first, from the 1. to the 12. of the last 13. Moreover of the lawful use thereof, and certain other things that proceed thereof, from the 14. to the 22.  
1 What Baptism is: it hath two ends, the first is, that it serve our faith with God, 
Mark. 16.16  and the same chief consisteth in three things, the first is, that it witnesseth remission of sins.  
2 What remissino of sins he approveth by certain places of Scripture. 
Ephe. 5.26  Baptism promiseth no other cleansing, 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 things past: but here we may not take leave to sin afterward.  
4 They which so divide between Baptism and Repentance, that they would assign remission of the former to Baptism, & the last to repentance, are foully deceived.  

Rom. 6.3  5 The second is, that we may understand that we are grafted together with Christ into mortification & newness of life.  
6 The third, that we may know that we are so united in Christ, 
Matth. 3.13  that we might be partakers of all his goodness: And the more plainly to approve these two last: 
Matth. 3.6 Luke. 3.16  first, he proveth that both are plain and manifest, as well in the baptism of john, as of the Apostles.  

Acts. ●. 28  7 Moreover to this end the baptism of john and the Apostles are one & the self same.  
8 Neither maketh this any thing that more abundant grace of the spirit is powered out since the resurrection of Christ, for the Baptism which the Apostles ministered while he was on the earth, was called his, yet it had no larger plentifulness, of the spirit than the Baptism of john: yea, even after his ascension, the spirit was not given to the Samaritans above the common measure of the faithful, 
Acts. 8.14  before the ascension, although they were baptized in the name of jesus Christ, 
Matth. 3.11  till Peter and john were sent to lay hands upon them.  
9 Thirdly, 
1. Cor. 10.2  those same are shadowed out to us in the people of Israel, by their passing over the Sea, & refreshing. The cloud was a sign of cleansing for as then the Lord covered them with a cloud cast over them, and gave them refreshing cold, lest they should faint and pine away with so cruel burning of the Sun: so in Baptism we acknowledge ourselves covered and defended with the blood of Christ, 
Num. 9.14  lest the severity of God, which is in deed an intolerable flame should lie upon us.  
10 We may not agree to them which have taught that we are delivered by Baptism, 
Col. 5.19  from the corruptions of nature, and are restored to the same purity of nature, which in the beginning Adam had before the fall. For the self same original corruption remaineth.  
11 And doth never cease in us, but continually worketh in us.  
12 This last he confirmeth both by example and testimony of scripture.  
13 The other end of Baptism is to serve our confession with men, he showeth by what reason this is. hereunto had Paul respect, 
1. Cor. 1.2  when he asked the Corinth's, whether they had not been baptised in the name of Christ: meaning that even in this they were baptised into his name, if they vowed themselves to him, swore to his name, bound their faith to him before men, that they could confess none other but Christ alone.  
14 As touching this second part of the Chapter: first he treateth of the use of Baptism, 
Rom. 7.14  14. 15. Moreover of the unworthiness, or worthiness of the minister, from the 16. to the 18. Thirdly of the Corruptions, wherewith this Sacrament hath been defiled, 19 Last he showeth, 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 Baptism, he taketh occasion to teach what way we have to use, and to take it first for confirmation of our faith.  
15 Which he declareth by the example of Cornelius, and Paul: Moreover, 
Acts. 10. 4●  for confession of our faith.  
16 There is nothing added or taken away from baptism, either by the worthiness or unworthiness of the minister: therefore they are not to be baptised again, which are baptised under popery. For Baptism is not in the name of man, but in the name of the Father, the Son, and the holy Ghost. josias, 
Matth. 28.19  and Ezechias when they had gathered out of Israel them that had departed from God, did not call them to a second Circumcision.  
17 Neither is that argument strong enough, which they seem to draw as it were from the effects, because after Baptism we remain certain years blind, & unbelieving, yet the promise itself continueth always true and steadfast.  
18 That same also is very weak which by the example of Paul they defend themselves, 
Acts. 19.3  as though he rebaptized certain disciples, which he showeth must otherwise be understood, that is to say, the visible grace of the spirit was given them by the laying on of hands, which may well be expressed by the name of Baptism.  
19 This sacrament as touching the outward administration is many ways and marvelously corrupted many ages ago, with men's inventions.  
20 Of whom it ought to be administered, that is to say, of the Ministers of the Church, not by private men, or women, 
Gen. 17.10  & from whence this abuse took his force. There is no necessity to drive any to the usurping of that which belongeth not to them, for God promiseth that he will be a God to us, and to our seed after us.  
21 Tertullian and Epiphanius have not allowed this corruption: yea and wisely doth impugn it.  
22 The example of Sephora maketh nothing for them, 
Exo. 4.25  neither are infants deprived of the kingdom of heaven, 
Matth. 28.19  who pass out of this life before they are baptized, if contempt and negligence be away. Sephoraes' Circumcising was not to do service unto God: for seeing her son in danger, she grudged and murmured, and not without stomaching, threw the foreskin on the ground, and so taunted her husband, that she was also angry with GOD, as appeareth by that she said she was compelled to shed her sons blood. It was also presumptuous rashness, her husband being present to take it in hand. Again, it is unlawful to pluck asunder those things that God hath coupled.   

Cap. 16. That the Baptism of infants doth very well agree with the institutions of Christ, and the nature of the sign.  
FIrst, he confirmeth the doctrine, from the 1. to the 9 Moreover he generally confuteth the arguments of the adversaries, from the 10. to the 30. Last of all, he severally debateth with servetus. 31. 32.  
1 baptizing of children was not brought in by the bouldenesse of men, but by the institution of Christ.  
2 This he approveth may easily be showed by the consideration of the promises.  

Gen. 17.10 Matth. 22.32  3 But what these promises are, which are joined to this sign, can no better be perceived, 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 be found, but in the outward Ceremony. Paul willeth to examine the exposition of Scripture by the proportion of faith.  
5 Thereby he concludeth that Baptism doth no less belong to the children of the faithful, than Circumcision to the jews: neither ought they to be kept from the sign, which are partakers of the thing signified.  
6 He urgeth the same with the covenant which the Lord made with Abraham, 
Gen. 17. 1●  because at the coming of Christ it would not be brought to pass, that the grace of God should be darker and less approved to us, than it was before to the jews.  
7 He draweth another argument (to confirm the former also) from the example of Christ, 
Matth. 9.13  courteously embracing infants, & muniteth the same against the gainsayers, that say, that it maketh nothing for baptism. But the place diligently weighed, must needs condemn them, when Christ commanded infants to be brought to him, he added a reason why, because of such is the kingdom of heaven, & after he witnesseth his will with deed when he embracing them, he commendeth them to his father with his prayer, and blessing: if it be they be brought to Christ, then is it meet for them to be received to Baptism, the sign of our communion & fellowship with Christ. If the kingdom of heaven be theirs, than the sign shall not be denied them: whereby there is as it were an entry opened into the Church, that being admitted to it, they may be numbered among the heirs of the heavenly kingdom. Their argument to prove they were good big children, because Christ said, Let little ones come to me is to small purpose, for the Evangelist calleth them Brephe and Paidia, which doth signify Babes, yet hanging upon their mother's breasts: Therefore this word to (Come) is simply to have access.  
8 That they deny that it was ever done of the Apostles, therein they say, more than they are able to prove, and it is more likely that they did baptize Infants. 
Acts. 16.15  And all antiquity, do refer the beginning of baptizing children to the Apostles.  
9 The fruit that cometh by this observation, aswell to the parents themselves, as to the infants which are baptized with holy water, is not be despised, but rather damnation ought greatly to make us afraid that GOD will take vengeance of it, if any man despise to mark his son with the sign of the Covenant, because by such contempt, the grace offered is refused, and as it were forsworn.  
10 As touching their arguments, first he examineth that which they are wont to take of the dissimilitude of baptism and Circumcision, and when seeing they put the dissimilitude in three, he showeth severally how foolishly they may do it, to wit, neither are diverse things signified:  
11 Neither is the governance divers in any thing. 
Col. 2.11   
12 And the naming of children is not figurative, but simple, 
Gal. 4.22  and the same to both.  
13. 14. 15 The last, that he may more certainly convince in the three 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 between Baptism and Circumcision, are nothing at all: which he showeth by two examples.  
17. 18. 19 20. 21 Their other argument is, while they allege that infants are not meet by means of age, to attain to the mystery there signified: to whom he assigneth the five sections following. Rom. 14.11. Rom. 6.4. Col. 2.12. Gal. 3.27. 1. Pet. 4.21.  

Ephe. 5.26  22 He professeth that he will prosecute certain other of their arguments: this he discusseth in the next place, because they deny baptism to belong unto children, 
1. Cor. 12.17  because it is given in remission of sins, as though all infants were free of all sin.  
23. 24 The fourth argument is, that they reason of the practice of the Apostles time, that none were admitted to Baptism, 
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, 
john. 3.31  that of Christ's words evil understood, they strive that present regeneration is required in baptism. To this first he answereth, that there is no mention made of Baptism, but that Christ showeth the manner how God doth regenerate us, namely, by water and the spirit, as though he should say, by the spirit which in cleansing and watering faithful souls, doth the office of water: therefore water and the spirit is simply to be taken for the spirit, which is water. 
Matth. 3.31  The like speech is used in Matthew.  
26 Moreover he proveth by a natural sense of that place, 
Matth. 19.14 Matth. 28.19  that their false invention is to be rejected, which adjudge all those that are not baptized to eternal death.  
27. 28 The sixth argument they take of the commandment and example of Christ because in the former place we are commanded to teach, 
Matth. 28.19 Mark. 16.16  and after to baptize, and because Christ would not be baptized before he was thirty years old: to both parts of this argument he answereth in the first section.  

2. Thess. 3.5  29 And in the next section also.  
30 The 7. argument is, that they deny there is greater cause why Baptism should be communicated to infants, 
1. Cor. 11.28  than the supper of the Lord, albeit he proveth 
* Although Musculus in his common places thinketh otherwise: notwithstanding M. Calvin, doth say that the Supper may be given also to infants: but he useth such modesty 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 servetus, and answereth severally to all his Arguments: and that both plainly and briefly. This servetus objecteth, that all they abide in death, which believe not the Son of God, and that the wrath of God abideth in them: 
john. 3.36  and therefore Infants which cannot believe, lie in their damnation. But Christ speaketh not of the general guiltiness wherewith all the posterity of Adam are wrapped, but only threateneth the despisers of the Gospel, which do proudly and stubbornly refuse the grace offered them. Again he sayeth, that whosoever is bo●ne of the Spirit, heareth the voice of the Spirit: which is nothing else but that the faithful are framed to obedience, according as the spirit which worketh in them. Although they which are borne of the faithful are by nature damned: yet by supernatural grace, they are saved: 
1. Cor. 7.14.  but he allegeth an Allegory, 
2. Sam. 5.8.  that David going up to the Tower of Zion, did lead neither blind men nor lame men with him, but strong soldiers: but the Parable may be set against it, wherein God calleth to the heavenly banquet, blind men and lame men.  
32 To what end Satan doth lay siege against Baptism of children, by the Anabaptists, that is to say, to deprive us of the singular comfort which cometh thereby, and by little and little should take the witness of grace from us.   

Cap. 17. Of the holy Supper of Christ, and what it availeth.  
FIrst he delivereth the sum of the doctrine, from the 1. to the 11. And moreover, he unloseth certain knots, from the 12. to the 50.  
But as touching the first: first he showeth what it is that God doth exhibit, from the 1. to the 4. Moreover, how and in what sort it is ours, from the 5. to the 11.  

joh. 6.51. 1. Cor. 11.24.  1 What signs they are, and to what end they were instituted for us, that is to say, to testify the Ministry of the union of Christ with the faithful.  
2 A great fruit then of affiance and sweetness there is, which by this Sacrament returneth to godly minds: and what it is.  

Mat. 26.26.  3 The whole witness thereof is commended to us in the Supper of the lord: and the same doth manifestly appear in the words themselves.  
4 The efficacy thereof is such, as not only simply or without higher consideration, doth reach to us the body of Christ, as it doth give us the same for our nourishment.  
5 Having briefly comprehended again by the former, 
joh. 6.31.  what one he offereth himself to us, & by what reason wherein the first part of application consisteth, he cometh to the other, that is to show how we ought to receive him: truly, by Faith, yet so that we must reach a little further, not only to faith, but also to the effect of Faith.  
6 Which last member he confirmeth by the authority of Augustine & chrysostom. Augustine sayeth, 
Ham. in joh. 31. Act. 2.40.  that three thousand men which were converted at Peter's Sermon, did drink the blood of Christ by believing, which they had shed by cruel dealing.  
chrysostom saith, 
Hom. ●.  that Christ doth not only by Faith, but also in deed make us his body: meaning that we do not from any other where, then from faith obtain such a benefit.  
7 Neither is it sufficient that many acknowledge this our communion with Christ to be nothing else then spiritual, without making mention of the flesh and blood, yet the Mystery of this thing is such, as he confesseth, he can not comprehend how to determine thereof.  
8 But that it may be such, There is no life at all but in Christ: 
joh. 6. 4●.  but he hath this two ways: first of himself, as he is God. Moreover by pouring the same into his flesh which he put on, that thereby the communication of life might flow forth unto us.  
9 When he hath taught the same out of Cyril, 
Ciri●.  and by a similitude, that the flesh of Christ is by that means lively: thereupon he showeth what our Communion is with him, as the father hath life in himself: so he hath also given to the Son to have life in himself: whosoever then enjoyeth the partaking of his flesh, enjoyeth also the partaking of life, for as out of a fountain water is sometime drunk, and sometime drawn, and sometime is conveyed by furrows to the watering of grounds, which yet of itself doth not overflow into so many uses, but from the very spring itself, with which everlasting flowing yieldeth and ministereth unto it, from time to time, new abundance: so the flesh of Christ is like a rich and unwasted fountain, which poureth into us the life springing from the Godhead into itself.  
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 Lord, that therein we may apprehend not a vain sign, but the thing itself.  
11 A conclusion of the things that go before, and so of the whole part of this Chapter, that is to say, that the mystery of the Supper consisteth of two parts: of corporal signs, and spiritual truth: and they also contain three things, the signification, matter, and effect.  
The former part of the Chapter performed, he cometh to the other: that is, to examine the excessive mixtures which superstition hath brought into the Church. And first he handleth transubstantiation, from the 12. to the 15. then of consubstantiation, from the 16. to the 19 thirdly he showeth that that institution maketh against those excessive Doctors, from the 20. to the 25. four by other reasons taken out of the word of God, he confirmeth his judgement, from the 26. to the 27. fifthly he taketh away the authority of the fathers from them .28. sixtly he subverteth their presence, which they imagine, and bringeth in an other, from the 29. to the 32. seventhly he showeth what communication ours ought to be .33. 34. Eightly, he reproveth Adoration, & he showeth to what end the Sacrament is instituted, from the 35. to the 39 Last of all, he entreateth of certain other things that hap, which belong to that participation, from the 40. to the 50.  
12 As touching the first, he showeth what a presence of Christ those Bishops do imagine, that is to say, gross & carnal, but some amongst them have been ashamed thereof: neither need we any such participation. S. Paul teacheth us that Christ dwelleth in us, 
Rom. 8.9.11.  none otherwise than by his spirit, whereby yet he taketh not the communion of the flesh and blood, but teacheth that the spirit alone worketh that we possess whole Christ, and have him dwelling with us.  
13 The schoolmen thought more shamefastly, but he calleth to mind afterward the reason whereby they place Christ in the form of bread, as they term it.  
14 Hereupon came forth the error of transubstantiation feigned against the scripture and old consent, but many have used the word of conversion, but in the sense which admitteth no transubstantiation, neither can the signification of the Supper otherwise agree, 
joh. 6.  except the substance of the outward signs remain, for there must be visible bread used for a mean, whereby that spiritual bread may be figured, which in the scripture is mentioned.  
15 This also did help very much to drive them into this error: that consecration was as much among them, as Magical enchantment, not knowing in the mean while this principle, that the bread is a Sacrament, to none but to men, to whom the word is directed: their starting hole which they take out of the word of Moses & place of jeremy, is of no weight. The water springing out of the Rock in the desert was to the fathers a token and sign of the same thing which the wine doth figure to us in the Supper, 
Ex. 17.6. 1. Cor. 10.4.  
1. Cor. 10.16. Act. 2.4.  for Paul teacheth that they drunk the same spiritual drink, but it was a common watering for beasts and cattle of the people, so that the earthly Elements when they are applied to a spiritual use, there is made no other turning but in respect of men, insomuch as they are to them seals of the promises. Where they allege that which the Prophet complaineth of, 
jer. 11.9.  that wood is put in his bread: thereby is meant nothing else, but that by the cruelty of his enemies his bread was infected with bitterness, the like complaint hath David, 
Psal. 69.21.  that his meat was corrupted with gall, and his drink with Vinegar.  
16 Other seeing themselves constrained with the proportional relation of the sign and the thing signified: nor yet sustaining to enterprise or conceive any other than a gross participation, flee to the succour of consubstantiation.  
17 And that they may maintain their error, some of them contend that the measures of Christ's body doth extend so far and wide as heaven and earth reacheth, some somewhat more subtly say, that this body that is given in the Sacrament, is glorious and immortal▪ but it may be asked what manner of body Christ gave to his Disciples the day before he suffered: do not the words sound that he gave the same mortal body which was within a little after, to be delivered? but he had, say ye, 
Mat. 17. ●.  showed his glory to be seen to three disciples. true it is, but his will was by the brightness, to give them a taste of immortality for an hour.  
18 But of this error of consubstantiation, it must necessarily follow, that the body and blood of the Lord (because the signs are distant, the one from the other by space) must be severed the one from the other: but the same participation which we stand upon, doth very well shut the gates against this error.  
19 On the contrary, he showeth what presence of Christ's body we should assign in the Supper of the Lord: which also he thinketh it needful, diligently to be defended and assured.  
20 The better he may perform the same, he taketh upon him to entreat of this institution, specially to show with how false envy the adversaries do burden us, 
Mat. 26.26. Mar. 14.22.  when they cry out that we depart from the words of Christ: but this reproach may be cast upon their own pates, as he manifestly showeth by a natural interpretation of the words, and certain other arguments.  
21 For no other cause then for affinity, which the things signified, have with the signs, is the name of the thing given to the sign, which he showeth by certain places of scripture and by Augustine. Circumcision is a covenant: the Lamb is the passover, the sacrifices of the law are expiations, the rock out of which water flowed in the desert was Christ: God appeared to Moses in a bush, the ark of covenant is called God the face of God, & the one is called the holy Ghost. marvelous saith Aug. is the patience of Christ, that he received judas to the banquet, 
Aug. in Psal. 3.  when he committed & delivered to his Disciples the figure of his body and blood.  
22 How little it helpeth them, the they stand so much upon the word (this is) and by many examples convinceth them: because they say that the vehemency of the verb substantive (is) is so great, that it admitteth no figure, which is false, 
1. Cor. 10.16.  as by many places of Scripture is proved. In the words of Paul is the substantive verb, where he calleth the bread, the communicating of the body of Christ, but the communicating is an other thing then the body itself. Again, this shall be to you a covenant with me. This Lamb shall be to you a passover, the Rock was Christ. 
Gen. 17.13. Ex. 1.12.43.  The holy Ghost was not yet, because jesus was not yet glorified: 
joh. 7.39.  if they abide fastened to their rule, the eternal essence of the holy Ghost shallbe destroyed, as though it took beginning at the Ascension of Christ. 
1. Cor. 11.12.  Paul saith that the Church is Christ, for bringing a similitude of the body of man, he addeth so is Christ, in which place he understandeth, the only begotten son of God, not in himself, but in his members.  
23 Those labour no otherwise in syllables than the Anthropomorphites. truly the Apostles thought not of so prodigious a matter. there will also follow an other absurdity, if they stand so precisely in words.  
24 But the better to purge the infamy of this lie, he wipeth away an other like crime: that is to say, that we are so addicted to human reason, that we may attribute nothing more to the power of God, than the order of nature suffereth, and common sense, treateth: and he showeth that they do very evil, because preaching the power of God besides his will, they do pervert the order of God's wisdom.  
25 Which he prosecuteth more at large, where he showeth that they have no word, whereby to be taught of that will of God: reproving them also of a mad prejudice.  
26 Now to prove the doctrine which he delivereth out of the pure word of God, he proveth that the body of Christ hath so left the earth according to the scriptures, and so to remain in heaven, 
job. 14.22. Mat. 26.11.  that by no means he can have the carnal presence which they dream of in the earth.  
27 The name of ascending so often repeated, 
Act. 1.9. Luk. 24.2.  and the admonition of the Angel at that time he did ascend, doth manifestly declare the same.  
28 And because they brag the the Fathers are of their side, avoiding tediousness sake, this one thing he saith, whatsoever they scrape out of Augustine, the same doth make nothing for them but for us wholly: Augustine saith, 
In Psal. 3.  that bodies if spaces & places be taken from them, shall be no where, & because they shall be no where, they shall not be at all.  
29 But seeing what so ever is alleged out of the scriptures & Fathers against their mind, 
Luk. 3.21. Luk. 24.39. joh. 20.17.  they are wont to deceive in this lurking hole, saying that the presence which they determine, is invisible: first this starting hole he shutteth close from them, by certain arguments which are in number four, and they begin [And when: Moreover if: Or to conclude, for to what purpose. Moreover he washeth away those arguments which they do object, but chief the fourth, and concludeth that they by trifling, although not by one word in deed, yet by circumstance do make the flesh of Christ a Spirit.  
30 That we may give them that which they prate of the invisible presence, yet do they in vain assay to include Christ under the bread, unless they overcome or convince the unmeasurableness or the ubiquity of his body, but the same is very near the heresy of Eutiches & servetus. He answereth also the places which they are want to cite for themselves.  
31 There can be no other presence of Christ's flesh, than that gross presence which they imagine, while they place the same in bread by a secret union of the holy Ghost.  
32 He showeth what the same is, where he confesseth that he dareth affirm nothing of the manner.  
33 And so having contained those things which seemed to belong to the holy Supper on God's behalf exhibiting: Now he cometh to those things which moreover belong to our parts, that is to say, our communicating is brought to pass by the work and power of the holy Ghost, although that be set against the true and real eating, what so ever we teach of spiritual, yet the same respecteth nothing else but whatsoever we teach of the spiritual: here upon it followeth, that dogs & reprobates as they would have it, receive not the body of the Lord.  
34 And although they brag that Augustine doth favour them, because he hath written, that nothing is abated from the Sacraments by the malice and infidelity of men: yet by many such places he proveth that he far otherwise thought, & cyril is of the same judgement. Augustine upon these words, 
joh. 6.1. Hom. in joh. 26.  He that eateth my flesh, and drinketh my blood, shall not die for ever, sayeth namely, the power of the sacrament, not only the visible sacrament & verily within, not without, he that eateth it with heart, not he that presseth it with tooth: Whereupon he concludeth, that the Sacrament of this thing, that is to say, of the unity of the body and blood of Christ is set before men in the supper of the Lord, to some unto life, to none unto destruction, whosoever be partakers of it. 
Hom. joh. 59 Hom. 62. ●. Cor. 12. ●.  August. saith, What marvelest thou, if to judas was given the bread of Christ, by which he might be made bound to the Devil; when thou seest on the contrary side, that to Paul was given an Angel of the Devil, by whom he might be made perfect in Christ?  
35 From thence he goeth to reprove adoration, & first he showeth how weak their conjecture is of accompanying together. Moreover what rashness it tasteth, and how far of it is from true humility to fall down flat & worship the signs.  
36 Those things that are above said, the Nycen council, old council, and the whole order of scripture do fasten our minds, not with signs lift up to heaven, to seek Christ: but the adoration of the Sacrament is manifest Idolatry. 
Col. 1.1.2.   
37 He goeth further, and first he denieth that that form of Adoration is agreeable to the Sacrament. Moreover through their own default, it is no sacrament, 
Psalm. 50. 1●  because they have no reverence of the commandment, whereby only the promise is boulstered & borne up: Therefore this Sacrament is not given to be adored, but for certain other profitable ends: first, 
Luke. 2. 1●  to stir up our minds to giving of thanks. Moreover to exercise us in calling to mind the death of Christ.  
38 Thirdly to encourage and flame us both to pureness, 
1. Cor. 10. 1●  and holiness of life, and also to charity, and peace towards all men: the last, whereof he only entreateth in this place. Augustine calleth this Sacrament the bond of charity.  
39 Hereby it appeareth how far it is from the nature of the Sacrament which they make a dumb action, and lay up I know not how oft that which they distribute to the sick.  
40 Passing to them which come to the Supper of the Lord: 
Titus. 1.15 1. Cor. 11.29  first he showeth what they are that come unworthily, and how great judgement hangeth over them. Moreover he thereby concludeth that every man must examine himself: 
●. Cor. 11.28  and what that examination is.  
41 The examination which commonly the Papists had, was rather a cruel torment, than an examination, and debarred altogether from the Supper of the Lord.  
42 What that true examination is, and who are they that come worthily.  
43 As concerning the outward vs● of doing, there is much difference, and therefore of some evilly restrained to a certain necessity: 
Luke. 22.17  and how the Supper of the Lord may most decently be administered.  
44. 45 The participation of the supper ought to be had in often use of all Christians, 
Acts. 2.24  as is showed by the practice of the old Church, and the decrees of the old Fathers: and how severely some of the Fathers did condemn in this behalf, the sloth of the people.  
46 The custom that commandeth to communicate once every year, is a most certain invention of the Devil, albeit it could not arise at the first, of a very evil fountain.  
47 It was also an invention of the Devil, that in the Supper of the Lord, the cup was denied the laity: and it doth nothing avail them, that by this means they say they avoid many dangers, neither is it needful for the accompanying 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 five requests: two in this place.  
49 The second whereof, he expoundeth at large, & strongly confirmeth it.  
50 The other three.   

Cap. 18. Of the Popish Mass, by which sacrilege the Supper of the Lord, hath not only been profaned, but also brought to nought.  
FIrst, he showeth how many ways the Mass is a wicked Sacrilege, & not to be borne with, from the first to the seventh. Moreover of the beginning of the Mass. 8. 9 Thirdly, he treateth thereof, specially because it is called a Sacrifice, from the 10. to the 12. Fourthly, he joineth by that means a more ample treaty of the sacraments, from the 13. to the 18. Last of all he maketh himself way to the next treatise of five Sacraments. 19 20.  
1 The very action of the Mass was so instituted, that under what colour of good soever it lay hid, yet it was most wicked sacrilege, as appeareth plainly by the five properties which it hath.  
2 The first is, that whosoever ministereth the Mass, 
Heb. 5.5 Psal. 110.14  must necessarily be a Priest, but that cannot be without Christ his great reproach, which is ordained the only and eternal Priest.  
3 The second, because it treadeth under foot the cross and passion of the Lord, 
Heb. 9.11  while it erecteth another Sacrifice, and when they think to have two starting holes, yet they can escape neither of both.  
4 The place of Malachi doth make nothing for sacrificing Mass: for it was no new thing among the Prophets, when they speak of the calling of the Gentiles to express by the outward ceremony 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 unto the true fellowship of religion. Like as also they are wont altogether to describe by figures of their law, the truth that was delivered by the Gospel. 
Esd. 19. 2●  As for the place of Esdras, it is fulfilled in Christ.  
5 The third, because it putteth out of remembrance the true and only death of Christ, and thrusteth it out of man's mind. 
Heb. 9.16  The Mass showeth itself a new Testament, therefore it requireth his death.  
6 The fourth, because it taketh from us the fruit which returned to us by the death of Christ.  
7 The fift, because it weakeneth and breaketh the Sacrament, whereby the remembrance of Christ's death was left and that many ways.  
8 From whence the name of Mass came, 
1. Cor. 10.16  it doth not sufficiently appear: but the same repugneth directly with the institution of Christ.  
9 The better to convince the same, first he generally affirmeth that such pureness was unknown to the purer Church. 
Heb. 5.4  Moreover he showeth how wrongfully it is thought to be a sacrament.  
10 Many of the old writers have called the supper a sacrifice, but not in that sense, which maintaineth this sacrilege for they understood nothing else, but a remembrance of the true and only sacrifice, which Christ accomplished on the cross.  

Gal. 3.1  11 Yet some of them bend too much to the shadows of the law, and therefore they lean themselves wholly upon nothing more safe, then on the word of God, whereof is this a Supper.  
12 There is great difference between Moses Sacrifices, and the Lords Supper, and in what they differ.  
13 But to the intent this disputation should be more manifest and plain, and free from the false & malicious allegations of the envious, he taketh upon 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 giving of thanks, 
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 Lord is a Sacrifice, 
Heb. 5.4.  nor their Priests can be said to administer it.  
15 That vanity Plato doth sufficiently rebuke, where very merrily he laugheth them to scorn, who leaning to such Sacrifice, live carelessly, that think their punishments are redeemed by such Sacrifices.  
16 Under the other kind, all the duties of Godliness belong to God, and the offices of charity to our neighbour: 
Mala. 1.11 Rom. 12.1  but it is occupied only in the magnifying and exalting God, and may not be separated from the Church.  
17 Such works were not only notable in the new Testament, 
Psalm. 141.2  but also in the old name of Sacrifices: in this sense all the faithful are Priests.  
18 After he hath thus laid these things, he concludeth that the abomination of the Mass is more clear, that no man can be ignorant thereof: the cup is such, as hath made the kings of the earth drunken, and Helen herself.  
19 He repeateth briefly, a sum of them which is profitable to keep of the two sacraments: and also showeth why the Supper should so often be iterated, 
Esay. 40.13 Rom. 11.34  and not the Baptism: and that no other may erect new Sacraments.  
20 The faithful aught to be contented under the kingdom of Christ with these 2, 
Exo. 26.13 1. Cor. 10.3  howsoever divers were given to the jews: and to this end, these are called new times, lest any man deceive himself with a vain expectation of some new doctrine or revelation.   

Cap. 19 Of the five falsely named Sacraments: where is declared, that the other five which have been hitherto commonly taken for Sacraments, are not Sacraments: and then is showed what manner of things they be.  
FIrst, he sendeth forth generally certain things of the universal, from the first to the third: and then he descendeth to the special disputing severally of every one, from the 4. to the 37.  
1 He taketh not in hand this contention about the name, for desire of striving, but he is lead for weighty causes to fight against the abuse of it.  
2 It is not in men's power to institute sacraments, and the same is in no man's power, but Gods. Moreover it is profitable that some difference be kept between Sacraments and other Ceremonies, lest all things pass into Sacraments. A Sacrament ought to be a witness of the good will of God towards us, whereof no man nor angel can be witness, forasmuch as none hath been of God's counsel.  
3 There can no where be found amonng the ecclesiastical writers the number of 7. sacraments. And Augustine acknowledgeth 2. only of this sort.  
4 Descending to the forms, and first to confirmation, he showeth what in times past it was.  
5 Moreover what afterward was brought in, and how falsely they named it a Sacrament: It may be demanded of them, 
Mat. 12.25  as it was demanded of john by Christ, whether it be from heaven, or from men: if from men, than it is vain and trifling: if from God, than it is to be allowed, but they can never do.  
6 But seeing there are two things wherewith they are wont to defend this their rightness, that is to say, the examples of the Apostles, 
Acts. 8.15 john. 7.37  & custom of antiquity: As touching the first, the example of the Apostles set down, he proveth that it hath no similitude with their wrongful imitation.  
7 He setteth out the same more plainly by the like example of Christ, & more briefly urgeth it: because beside the example of the Apostles which they cite, they add not only oil, 
Gal. 4.2  but also name it with a Sacrilegious title, while they call it, The Oil of salvation. As the breathing of Christ upon 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 Lord that the visible graces of the holy Ghost should be distributed at their prayers, not that they which came after, should pray like, and without the thing in deed, counterfeit an empty cold sign, as these apes do. As for their Oil, 
Gala. 4. ●  Paul hath taught to beware of such beggarly trash, & they that call it the oil of salvation, forswear the salvation which is in Christ, they deny Christ, and have no part of his kingdom. In the sacraments two things are to be looked for: the substance of the bodily thing which is set before us, and the form that is by the word of GOD printed in it, wherein lieth the whole strength in respect therefore that the bread, wine, & water, that are the sacraments offered to our sight, do keep their own substance, this saying of Paul is always true, Meat for the belly, and belly for the meat, 
●. Cor. 6.13  GOD, shall destroy them both, for they pass and vanish away with the fashion of this world. But in respect that they are sanctified by the word of God that they may be Sacraments they do not hold us in the flesh, but do truly and spiritually teach us.  
8 But more plainly to teach the same, he exhorteth more nearly to behold their confirmation, and more diligently to examine the same: for from hence forth will their wicked, false inventions proceed: first, because they say the holy ghost is given in Baptism to innocenty; in confirmation to increase of grace: In Baptism we are new begotten to life; in confirmation we are prepared to battle, so they say that Baptism cannot be done without confirmation. A most filthy wickedness: for we are in Baptism buried together with Christ, being made partakers of him, that we may be all partakers of his resurrection, 
Rom. 5.4  which fellowship with the death of Christ, is the mortifying of the flesh, and quickening of the spirit: for that our old man is crucified, that we may walk in newness of life, this is to be armed in battle. 
Acts. 8.16  Where Luke saith, That they were baptized in the name of jesus Christ, which had not received the holy Ghost, he doth not simply deny that they were endued with any gift of the holy Ghost, which believed in Christ, in heart, and confessed him in mouth: but he meaneth of the receiving of the holy Ghost, whereby the open powers and visible graces were received. So the Apostles received the spirit on the day of Pentecost, where as it had been long said of Christ: It is not you that speak, but the spirit of my father which speaketh in you. 
Acts. 2.4  The word of God is that they which are baptized in Christ, have put on Christ with his gifts. 
Gal. 3.27 De Cons. dist. Cap. S. P.  The word of the Anointers is, that they received no promise, by which they may be armed in battles.  
9 Another is, that as they say, they cannot be fully Christians, but by this means, their words are these: But I had thought that whatsoever things pertained to Christianity were all set forth in writing, and comprehended in the Scriptures. Now as I perceive, the true form of religion is to be sought and learned from else where then out of the Scriptures, 
●erb. Cap. 1. ●onse. Dist. 5 ●on. Aurelium, Cap. ut. jejune.  therefore the whole wisdom of God, the heavenly truth, the whole doctrine of Christ doth but begin Christians, and oil maketh them perfect. The Apostles and many Martyrs were in poor state which had no oil at that time made.  
10 Thirdly, because they would have this their anointing to be had in more reverence than Baptism: and that first, because it is bestowed of a more worthy manner, by reason whereof they bewray themselves for Donatists, which measure the force of the Sacraments by the worthiness of the Minister.  
11 Moreover, because it is in the more worthier part of the body, which bringeth more force of virtue, as they babble,  
12 As touching the antiquity of this custom, first he denieth that this can defend them, if it were so: Moreover, he showeth that no such thing was known to the Fathers, and when they spoke of confirmation they were of a far other mind then these are.  
13 That old confirmation was such as it ought to be restored, which was catechizing.  
14 As touching repentance, first he showeth what the solemn use of laying on of hands was with the fathers, which they make as it were a foundation of this Sacrament.  
15 Moreover it is not agreed upon among themselves, by what reason and in what sense repentance should be called a Sacrament, whatsoever it be, the definition of the Sacrament doth not agree to it.  
16 They may much more colourably call absolution of the Priest, a Sacrament then repentance, notwithstanding that which they fear, may be objected on the contrary.  
17 In what part soever they have set the Sacrament, it is not truly a Sacrament, and so much the more licentiously they offend, when they set it out with such report, calling it a second board after shipwreck.  
18 The third feigned sacrament is extreme unction: 
james. 5.14 Mark. 6.13  first, he discusseth what it is. Moreover what it is by the place james, which they call for their defence to be perceived, after which manner the Apostles did: but after the grace of healing was vanished away, and all other miracles which the Lord commanded to make the new preaching of the Gospel marvelous for ever, the signs also were taken away.  
19 They can by no other reason make a Sacrament of this ointment, then of all other signs, which are rehearsed to us in the Scripture: neither is there any power in their anointing at this day. They may aswell appoint some S●loath to swim in, whereunto at certain ordinary recourses of times, sick men may plunge themselves in: they may as well lie along upon dead men, 
joh. 9.7. Act. 20.10.  because Paul raised up a dead child with lying upon him: They may make clay made of spittle and dust, a Sacrament as well.  
20 They are injurious to the holy Ghost, which make a stinking oil, and of no force, to be his power: but whatsoever it be, it is no sacrament. The Apostles by the sign of Oil openly testified, that the grace of healing committed to them, was not their own power but the power of the holy Ghost. They might as well prove that every Dove is the holy Ghost, 
Mat. 3.16. joh. 1.32.  because he appeared in that form, as to say, all Oil is the power of the holy Ghost.  
21 What difference is between james anointing and their fatness: 
jam. 5.14.  james willeth that sick men be anointed, but they anoint them half dead: james willeth the Elders to anoint, they the petty sacrificing Priests: james willeth the sick to be anointed with common Oil, they vouchsafe to have none other Oil, than that which is by the Bishop hallowed, that is to say, warmed with much breathing, enchanted with much mumbling, with knee bowing nine times in this manner thrice, Hail holy Oil: thrice, Hail holy Chrism: thrice, Hail holy Balm.  
22 The fourth place in their register hath a Sacrament of order, but the same is so fruitful, that it breedeth out of itself seven little Sacraments: speaking whereof, he setteth down two things to be discussed: first how many & how unsavoury absurdities they thrust in unto us, when they go about to commend to us their orders for Sacraments: and first that they make seven, he showeth that it proceedeth of ignorance and too much unadvisedness, neither do they agree among themselves how many and what orders they be.  
23 Moreover how wrongfully in every one of them they make Christ fellow with them, 
joh. 2.15. joh. 10.7.  whereby they may the more commend their folly: first they say, Christ executed the office of a doorekéeper, he signifieth himself to be a doorekéeper, and a reader, an Exorcist, an Acoluth or follower of a Subdeacon, and a Deacon, and a Priest. 
Ephe. 5.2.  They call the name of Acoluth a Ceroferar a Taper bearer, a word of sorcery as I think: for in no language was it at any time heard of: for Acoluthos in Greek signifieth simply a follower.  
24 Thirdly, that a great part of them are nothing else than vain names, drawing with them no certain office.  
25 Moreover coming to the second, that is to say, whether the Ceremony which they use in ordaining Ministers, aught to be called a Sacrament: first he showeth with what vanity they shave them in the crown.  
26 Where also he showeth how foolishly they draw this their crown from the Nazarites, from Priscilla, Acyla, 
Act. 18.18. 1. Cor. 9.20.  and Paul. It is no where read of Priscilla and of Acyla, it is doubtful, and Paul did it not for satisfaction, but for to serve the weakness of his brethren.  
27 From whence this their shaving had beginning, he teacheth out of Augustine. Moreover when he hath sufficiently spoken of shaving, he reciteth certain other foolish Ceremonies whereby they consecrate their door keepers readers, Exorcists and followers proving that all these are unworthy to be honoured by the nature of a Sacrament.  
28 Thirdly coming to Priests or Presbyters, first he showeth that that office as it is among them, is injurious to the Priesthood of Christ, because they themselves profess 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 Moreover coming to the Ceremonies, first he showeth how unadvisedly they have imitated, 
joh. 20.22.  blowing by the example of Christ: but the Lord did many things that he willed not to be examples to us: he showed a proof of his divine power, when in blowing upon the Apostles, he filled them with the grace of the holy Ghost.  
30 Moreover he reproveth their anointing, 
Exod. 30.30.  which they allege out of Exodus. For following that, they must also follow many other jewish ceremonies which God then commanded.  
31 Last of all, he denieth that their imposition of hands hath any place here.  
32 Fourthly, he rebuketh the Ceremonies, whereby Deacons at the first were ordained.  
33 Moreover Subdeacons. And concludeth of all in general, that the holy Ghost is not included by such foolishness: and for that cause they deserve not the name of Sacraments.  
34 The last is Matrimony: that is no Sacrament. And the better to prove it, first he taketh away their reasons, and proveth that many Sacraments would ensue, if a man might reason as they do: they say it is a good and holy ordinance of God, therefore a Sacrament, so are all honest occupations, yet no Sacraments: they say, it is a sign of a holy thing, that is of the spiritual conjoining of Christ with the Church: Hereby may many Sacraments arise, for Paul sayeth, as one Star differeth from an other in brightness, 
1. Cor. 15.41. Mat. 13.31.  so shall the resurrection of the dead be: there is one sacrament. Christ sayeth, the kingdom of heaven is like a grain of mustard seed: 
joh. 15.1.  there is an other Sacrament, the kingdom of heaven is like unto leaven: there is the third. The lord shall feed the flock as a shepherd: the fourth. The Lord shall go forth as a Giant. the fifth. So many parables, so many Sacraments: yea, and theft must be a Sacrament also. It is good so oft as we see a Vine, to call to mind, which Christ sayeth, I am a Vine, ye are the branches, my Father is the Vinedresser. And so oft as we see a shepherd with his flock coming towards us, 
Ioh 10.11.  to call to mind, I am a good shepherd, my sheep hear my voice: but if any man add such similitudes to the number of Sacraments, he is meet to be sent to Antycira to gather Hellebor to purge his frantic head.  
35 Moreover he teacheth by interpreting the place of Paul, 
Ephe. 5.29.  that it maketh nothing for them to make a Sacrament. Paul to show to married men what singular love they ought to bear toward their wives, setteth the Church to them for example. for as he powered out the bowels of his kindness upon the church which he had espoused to himself: so ought every man to be affectioned to his wife. when Eve was brought into his sight, whom he knew to have been shapen out of his side: this woman, sayeth he, is bone of my bones, 
Gen. 2.23.  and flesh of my flesh, which Paul testifieth was spiritually fulfilled in Christ and us, 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 Mystery: whereby he expresseth that he speaketh not of the flesh conjoining of man and woman, but of the spiritual marriage of Christ & his church. and truly it is a great mystery that Christ suffered a rib to be taken from himself, whereof we might be shapen: that is to say, when he was strong, he willed to be weak, that we might be strengthened by his strength, 
Gal. 2.20.  that now we may not ourselves live, but he may live in us.  
36 Thirdly, he showeth how it came to pass that they fell into such error, that is to say, by the word of the Sacrament evil understood: And moreover he reckoneth up three absurdities, which presently break in, that at the first it is granted that marriage is a sacrament. These giddy heads after they have called marriage a Mystery or Sacrament, do call it uncleanness defiling & fleshly filthiness. Some have found out two Sacraments here: the one of God & the soul, in the betrothing man and woman, the other of Christ and the Church, in the husband and the wife. an other absurdity is this, that they affirm that in the Sacrament is given the grace of the holy Ghost, they teach that that copulation is a Sacrament, and they deny that at copulation the holy Ghost is at any time present.  
37 Last of all, when they had once obtained the same, they drew to themselves the hearing of causes of Matrimony: and made laws whereby they might establish their tyranny, partly manifestly wicked against God: and partly most unjust towards men, whereof many are there recited.   

Cap. 20. Of Civil government.  
FIrst he sendeth forth certain things in general, from the 1. to the 3. Moreover dividing the whole matter into three parts, he prosecuteth every one severally, from the 4. to the 32.  
1 After he hath abundantly spoken of spiritual government, 
Gal. 5.6. 1. Cor. 7. 2●.  which respecteth the soul, he doth necessarily descend to that other, which tendeth to the government of a civil life: and to the intent he may meet with a double evil, whereof the first is, that Barbarous and mad men do furiously go about to overthrow the order established by God, but sith they do it for this cause, as though Christian liberty could not stand, it is showed against them that politic administration is not against Christian liberty.  
2 And when they cry out, that the civil administration is unmeet for Christians, and that such in itself, that it repugneth Christian profession on both parts: Against both which it is showed that it is such as either in this life doth begin after a sort immortality, and is very profitable for us.  
3 This same he prosecuteth, proving that civil government is not only profitable for us in earthly matters: but also to defend & increase the kingdom of Christ. Moreover that the matter may more plainly go forward, he divideth this government which he speaketh of, into three parts: that is to say, into the Magistrate, the law and the people, speaking of every one in order.  

Exo. 22.8. Psal. 82.1.6  4 The Magistrates office is both commended to us of the Lord with most honourable titles, and with the examples of the godly, which continue holily therein: As David, josias, and Ezechias, joseph and Daniel, in Lordship Moses and josua.  
5 Neither is that firm enough which they object that the same in times past was appointed to the rude people, 
Psal. 3.12.  but not so unto us at this day, for the state of the Church at this day is committed to the defence & safeguard of Magistrates.  
6 By this consideration great fruit returneth to the Magistrates themselves, 
jer. 48.11. Deut. 1.16.  seeing that both may very well instruct them with what equity and diligence they ought to be occupied in their duties, and also may sustain them in singular comfort.  
7 They that rail at this holy ministery do not refuse the Magistrate, 
1. Sam. 8.7.  but cast away God, that he should not reign over them. 
Luk. 22.25.  Notwithstanding that which they object, that dominion is forbidden by the mouth of Christ: neither is there any difference what form of government it be: when we reason of giving obedience, seeing it proveth that all are ordained of God.  
8 There are three special forms of civil government: but whether is better it can not be defined. The state of the chiefest men tempered with common government is the best, by the Princes default, yet all are of God.  
9 Speaking of the office of a Magistrate, that is, 
●udg. 21.25.  to what end he is set of God, he showeth that his office is extended to both tables: neither is he instituted only to attend on civil judgements, but much more to have regard of religion, and for that cause he is armed with power, both for reward and punishment.  
10 Against them that strive, that revenge & shedding of blood is of that sort, that it becometh not Christians: he showeth that Magistrates do not offend in punishing the wicked, that it should be one of the King's virtues, and an approbation of their godliness: too much desire of clemency is very pernicious; but on the other side always they must take heed that gentleness be not absent.  
11 Hereupon it followeth, that all wars are just & lawful, that are taken in hand to execute public vengeance.  
12 That hindereth not, which is objected out of the new Testament, that there is no testimony or example which teacheth that war is a lawful thing for Christians, which he proveth by three reasons. but here on both sides they must take heed that they be not led by their own desires or proper affection, more than public sense: hereupon also it followeth, Garrisons, Leagues, & other civil fortifications are lawful.  
13 And that the Magistrate may lawfully demand tribute or yearly revenue although here also they must take heed, 
Eze. 48.21. Rom. 13.6.  that whatsoever they be bold to do, they be bold before God with a pure conscience.  
14 Coming to the second part of the treatise, to treat of laws, where in few words he showeth what the profit and necessity thereof is, he reproveth them of error, which deny a well governed common wealth, which neglecting the civil laws of Moses, is governed by the common laws of nations: first he distributeth the law into three parts, into moral, ceremonial, and judicial.  
15 Moreover he concludeth, after the scope of every thing is diligently searched, that to every nation liberty is left, 
Gal. 4.4.  to make such laws as they saw profitable for them, so they were finished according to perpetual rule of charity.  
16 This would be plain, if in all laws two things were considered, that is to say, the equity and constitution of the law, the first whereof, is one and the same, and therefore ought never to vary: the other, because it ought to depend of circumstances, will sometimes necessarily be divers, and that he showeth by divers examples. 
Exo. 22.1. Deut. 19.18.   
The third part of the treatise is of the people, where first he expoundeth what profit of laws, of judgements of Magistrates returneth to the common society of Christians, from the 17. to the 21. Moreover, how much private men ought to yield to Magistrates, and and how far their obedience ought to proceed, from the 22. to the 32.  
17 As touching the first, that he may show that the Magistrates office is not superfluous among Christians, 
Rom. 13.4.  he proveth that is it divinely ordained, that by his hand and succour we being defended against the maliciousness and injuries of wicked men, we may live a quiet and a safe life: but here must we have to do with two kind of men, the first of them is, which in striving by the weakness of the mind exceed measure.  
18 What that government is, to the rule whereof, men ought to direct themselves.  
19 The other is of them that precisely condemn all contendinge at law. but they do also refuse and despise the ordinance of God: 
Act. 22.1.  & seeing by the principal places they are wont to defend their opinion: first that they say, that to Christians is forbidden revenge. Christian's may not with affection or boiling heat of revenge to be corrupted, nor be touched with displeasure of private injury, but only may have a mind to withstand the enterprises of a mischievous man, that they may not hurt the common weal. We must think that the Magistrates revenge is not the revenge of man, but of God, 
Rom. 13.4.  which he extendeth and exerciseth by the ministry of man, for our good.  
20 Moreover because Christ seemeth to forbid to resist evil: 
Mat. 5.39.  whereby is meant that men should patiently bear all the injuries and reproaches of the malicious, so far forth that when they have received one injury, they should be ready to receive an other, promising themselves all their life long, nothing else but a continual cross, 
Mat. 5.39.  not mindful to seek eye for eye, or tooth for tooth, as the Pharisees taught their Disciples to desire revenge, but as they are taught by Christ, to suffer their bodies to be mangled, and their goods maliciously to be taken from them: and of their own accord to forgive & pardon those evils that are done unto them, 
Rom. 12.19.  committing vengeance to the Lord, to whom it belongeth. but yet this evenness & moderation of minds, shall not withstand but that the friendship toward their enemies remaining safe: they may use the help of the Magistrate to the preserving of their goods, or for zeal of a public commodity, may sue a guilty & pestilent man to be punished, whom they know can not be amended but by death.  
21 Last of all, because they say Paul did wholly condemn, 
1. Cor. 6.6.  in the Corinthians, contentions & strifes: but this was because among the Corinthians in their Church unmeasurable rage of striving at law that they made the Gospel of Christ, and whole religion open to the cavillations & evil speaking of the wicked which is the thing that Paul blameth them of, first, because by their intemperance of contentions they brought the Gospel in slander of the unbelievers, and also they strived among themselves, brethren with brethren.  
22 As touching the last, 
1. Pet. 2.17 Pro. 24.21 Rom. 13.5  there are two things principally which private men own unto magistrates: first that they think honourably of their office.  
23 Moreover that they declare obedience not making commotion, nor rashly breaking into the office of the Magistrates.  
24 Howsoever that all men do confess that they own themselves to good Princes, yet there are many that cannot be persuaded that they own such things to tyrants.  
The Prince is the pasture of the people, the keeper of peace, the protector of righteousness, and the revenger of innocency.  
25 But the word of God commandeth that we be subject not only to good princes, 
joh. 34.30 Ose. 15.11  but also to all which have dominion in possession, although they perform nothing less, then that which pertaineth to the duties of Princes.  
26 That he may obtain the same, he proveth two things out of the scripture: first that kings are not appointed, but by the providence and singular doings of God. 
Davi. 2.21  Moreover, from them are admonitions drawn, that we should obey them: first out of Daniel, Nabuchodonozer, he that conquered Jerusalem, 
1. kings. 24  was a strong invader, and destroyer of other: yet it is said, That the Lord gave him the land of Egypt, for the service he had done to him in wasting it.  
27 Moreover out of jeremy.  

jere. 27.5  28 Neither doth that avail which they object that that commandment was peculiar to the Israelites, 
Pro. 28.2 joh. 12.18  seeing he teacheth all men of right that to whom soever the kingdom be given, they serve him. this he proveth by certain testimonies, and by David's example.  
29 By what cogitations they ought to bridle their impatiency, 
Ephe. 6.1. 1. Pet. 3.7  which live under wicked and mischievous tyrants for in the Lords hands are kings, and the bowings of kingdoms, & he only will revenge their evil doings.  
30 Yet in the mean time, the Lord is wont to bridle the licentiousness of Tyrants: and that he doth two ways. So he delivered the people of Israel out of the tyranny of Pharaoh by Moses, and out of the violence of Chusa king of Syria, by Othoniel, and out of other thraldoms by other kings or judges. So he tamed the pride of Tyrus, by the Egyptians; the insolence of the Egyptians, by the Assyrians; the fierceness of the Assyrians, by the Chaldees; the boldness of Babylon, by the Medians and Persians; When Syrus had subdued the Medians, and the unthankfulness of the kings of juda and Israel.  
31 Howsoever this one thing always lieth on private men, that they obey their princes whatsoever they be, yet this letteth not, but that there may be some popular Magistrates, in whose power it is to resist the cruelty of Kings, and to defend the liberty of the people.  
32 So far forth must Magistrates not be obeyed, 
Davi. 3.2 Oze. 5.13.  as their will, are understood to strive with the word of God. The displeasure of the King is the messenger of death, but we must listen to the heavenly harold Peter, who saith We ought rather to obey God than man. 
Acts. 6.22  And Paul spurreth us forward with this, that we are therefore redeemed with so great a price, as our redemption cast on him, we should not yield ourselves in thraldom to obey the perverse desires of men, 
1. Cor. 7.13  but much less should be bond to ungodliness.    
FINIS.   

¶ IMPRINTED AT LONDON AT THE THREE CRANES IN THE VINtree by Thomas Dawson, for William Norton, dwelling in Paul's Churchyard at the Sign of the Queen's arms. 1580.