Abridgment of Institutes of the Christian Religion — John Calvin

Abridgment of Institutes of the Christian Religion · John Calvin

THE SECOND BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

25 The weakeneſſe of mans reaſon is ſo great.

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

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

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

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

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

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

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

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

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

3 Obiect. But in all ages there hauehave beene ſome which during their whole life hauehave been bent vntounto vertue, hauing nature for their guide.

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

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

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

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

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

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

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

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

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

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

An. As if the will it ſelfe did not worke by grace,Note. For the Lord preuenteth him that is vnwilling, that he may be willing: and followeth the willing that he may not will in vaine.

8 Therefore there can no will be found which is enclined to good ſaue in the elect.Election. But the cauſe of election muſt be ſought without men,There is no will vntounto goodnes ſaue onlie in the elect. whereby it is proued, that man hath not of him ſelf a right will but that it floweth from the ſame good pleaſure, whereby we are elect before the creation of the world. There is alſo another reaſon, for ſeeing the beginning of willing and doing well commeth from faith: & faith is the gift of God:Faith. it followeth that it is of mere grace, when we begin to will that wich is good, being enclined and bent naturally to euill.

9 Thence come the prayers of holy men: let him encline our hart vntounto him ſelfe, ſaith Solomon, that we may keepe his commandements*. And Dauid beſeecheth God to create a cleane heart in him*.Rom. 8.58. Pſal. 51.12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An. We ſhould all be euill, but it commeth to paſſe through the merciemercy of God that all continue not in wickedneſſe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

10 The ſecond order of arguments intreateth of promiſes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An. That is vnderſtood of the creation of man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

14 Obiect. The lawe is abrogated to the faithfull.

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

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

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

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

CHAP. VIII. The expoſition of the morall lawe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The firſt Commmandement.

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

2. Commandement.

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

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

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

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

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

The promiſe of the law21 On the otherſide is offered the promiſe touching the ſpreading abroade of merciemercy vntounto a thouſand generations, whence the faithfull hauehave an excellent comfort.

3. Commandement.

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

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

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

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

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

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

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

4. *Commandement.**1. King. 18.1….

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

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

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

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

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

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

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

Queſt. Why doe we not come together daily.

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

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

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

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

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

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

5. Commandement.

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

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

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

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

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

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

Act. 5.39.6 Commmandement.

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

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

7 Commandement.

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

42 Obiect. Virginite is an excellent vertue.

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

Queſt. Being holpen by the helpe of God, wee can doe all things.

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

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

8 Commandement.

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

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

9 Commandement.

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

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

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

10 Commandement.

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

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

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

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

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

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

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

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

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

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

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

Obiect. LoueLove beginneth with it ſelfe.

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

Obiect. The thing ruled is inferiour to the rule.

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

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

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

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

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

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

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

Obiect. Chriſtians are vnderunder the law of grace.

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

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

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

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

Obiect. The ſinnes of the ſaints are veniall.

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

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

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

2 Furthermore I take the Goſpell for the euident manifeſtation of the myſterie of Chriſt.What the Goſpell is.

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

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

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

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

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

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

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

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

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

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

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

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

Obiect. That paſſing was carnall baptiſme.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An. He could.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An. It is no prophecie.

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

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

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

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

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

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

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

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

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

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

Obiect. Infidels ſhould be Chriſts brethren.

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

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

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

Obiect. Chriſt tooke vponupon him man not the Angels, becauſe he receaued mankind into fauour*.Heb. 2.16.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Obiect. It is written,Ioſ. 12.2. Pſal. 45.8. Then ſhall he deliuer vp the kingdome of God and the father. Againe,*1 Cor. 15, 24 the ſonne himſelfe ſhall bee made ſubiect that God may bee all in all. Therefore his kingdome is not euerlaſting.

An. That is ſaid, becauſe in that perfect glorie the kingdome ſhall not be ſo gouerned, as it is now.Phil. 2.9. Luk. 2 21. Io. 33 22. Becauſe God will at this day as it were by meanes gouerne his church in his perſon*: but he ſhalbe then by himſelfe the only head of the church.

6 The end and vſe of the prieſthood of Chriſt is, that he may be the mediatour,His prieſthood beeing cleane from all blot, that he may reconcile God to vsus. That this may more eaſilie appeare, we muſt beginne with his death, becauſe hee hath purged our ſinnes by his death. Hereupon it followeth that he is the euerlaſting interceſſour,Pſal. 110.4. through whoſe patronage we obtaine fauour. Whence ariſeth to godlie conſciences both boldneſſe to pray, and alſo quietneſſe. Laſtlie that he is our prieſt in ſuch ſort that he bringeth vsus into the fellowſhip of ſo great honour*,Apoc. 1.6. Our ſacrifices that the ſacrifices of praiers and praiſe which come from vsus may be acceptable to God.

CHAP. XVI. How Chriſt hath fulfilled the office of the redeemer, that hee might purchaſe ſaluation for vsus, where his death and reſurrection are handeled, and alſo his aſcention into heauen.

The ende of thoſe thinges which hauehave bene ſpoken hitherto.1 THOSE things which wee hauehave hitherto ſpoken touching Chriſt, muſt be referred vntounto this one marke, that beeing in our ſelues condemned, dead, loſt, we may ſeeke righteouſneſſe in him, deliuerance, life and ſaluation, like as we are taught in that notable ſaying of Peter,Act. 4.21. Three thinges to be conſidered. That there is none other name giuen vnderunder heauen to men, wherein they muſt be ſaued.* That we may the more eaſilie perceiue that three things come to be conſidered of vsus. Firſt how great our iniquitie is: ſecondlie howe fearefull the iuſtice of God is. Laſtlie how ſweet his mercy is.

4 God was our enemie becauſe of ſinne, vntill wee were reſtored to fauour through the death of Chriſt.Rom. 5.10.*

Obiect. But his mercy did preuent vsus, and hee gaue his ſonne freely, which are manifeſt pledges of louelove.

Our miſerable eſtate without Chriſt.An. Such ſpeeches are applied to our capacitie, that we may the better vnderſtande how wretched and calamitous our condition is without Chriſte. For we can neuer ſufficientlie perceiue howe great Gods merciemercy is toward vsus, vnleſſe we feele our own iniquitie, being ſtricken with feare of eternall death.

3 As God is the chiefeſt righteouſneſſe, ſo hee cānot louelove that iniquitie which he ſeeth in vsus. Therfore all of vsus hauehave in vsus that which is worthie of the hatred of god:The righteouſnes of God. therfore in reſpect of corrupt nature, againe of our wicked life being added thereto, wee are all in the diſpleaſure of God, being in his ſight giltie, and born to the dānation of hel.God loueth his creature. But becauſe the Lord will not deſtroy that in vsus which is his, hee findeth ſomething which of his goodneſſe he loueth though wee bee not fullie coupled to God,Gods merciemercy. before Chriſt doth ioyne vsus.

4 And for this cauſe Paule ſaith,How God hated vsus and alſo loued vsus. Eph. 1.4. Ioh. 3.16. Rom. 5.10. that that louelove wherewith God loued vsus before the creation of the word, was grounded in Chriſt.*

5 Furthermore hee hated vsus after a wonderfull and diuine ſort, becauſe of iniquitie: and hee loued vsus becauſe he had made vsus. And now though Chriſt by the whole courſe of his obedience hath purchaſed the fauourable good will of God, yet the ſcripture aſcribeth this to his death as peculiar and proper to it,* wherein wee muſt conſider two thinges:Rom. 4 15. &. 5.9. firſt, that he was condemned as guiltie bearing our perſon:* Secondlie, that he was neuertheleſſe acquitted by the mouth of the iudge,Ioh. 1.29. that it might more euidentlie appeare, that he was burdened not with his owne, but with our wickedneſſe.

6 And now euen the verie kinde of death is not without an excellent myſterie.We muſt conſider two thinges in the death of Chriſt Ioh. 10.15. Ioſ. 53.7. Mat. 72.11. The manner of his death muſt be noted. Deut. 21.23. Gal. 3.13. The fruites of Chriſtes death and buriall is double. The croſſe was accurſed not onlie in mans opinion, but alſo by the decree of the lawe of God.* Therefore when hee was hanged vponupon it, he made himſelfe ſubiect to the curſe. And it was meet that it ſhould be ſo, that we might be deliuered from all curſe which did lie vponupon vsus by reaſon of our iniquitie, whiles that it is conueighed vntounto him.

7 It followeth in the creede that hee was dead & buried, where we may ſee againe how hee put himſelfe in our ſteed, to pay the price of our redemptiō. Thence we gather a double fruite: the firſt, is becauſe by dying he brought to paſſe that we ſhall not die:Viuification. Mortification. he ouerthrew death which did hang ouer our heads, and did nowe triumphe ouer vsus, keeping vsus downe. He did alſo deſtroy the Diuell who had power ouer death, and he deliuered thoſe which were his bondſlaues during their whole life*, Another fruite is that by enterparting of him,Heb. 29.15. Rom. 6.5. Gal. 2.2. hee mortifieth our members, that they may not hereafter exerciſe their owne actions.

The reſurrection of Chriſt8 The hiſtorie of the reſurrection is of no ſmall importance to the effect of our redemption. For it ſignifieth that Chriſt did both appeaſe Gods wrath, and alſo ouercome the ſorrowes of death.

Obiect. Hell is often red in the ſcriptures for the ſepulchre or graue.

Hell.An. But not in this place, otherwiſe it ſhould be to declare that which is obſcure by that which is obſcurer neither is it like to be true that ſuch a ſuperfluous repetition could creep into this ſhort ſumme.

9 Therefore neither the graue, ne yet the limbe of the papiſts is handled in this place.

Queſt. What muſt wee then vnderſtand by the gates of braſſe, & the yron barres which were broken:Pſal. 10.16. alſo that hee deliuered thoſe that were bounde out of the pit where was no water*: & that he preached to the ſpirits which were in priſon*.zach. 19.11.

An. The Pſalme foretelleth the deliueraunce of thoſe who being captiues in farre countries are caſt into bands.1 Pet. 3.19. Zacharias ſpeaketh of the captiuitie of Babilon. Peter teacheth that Chriſte was preached to thoſe which were dead.

The ſoule of Chriſt did ſuffer.19 Therefore Chriſte did not onlie ſuffer bodily death, but he felt euen in his ſoule the ſharpeneſſe of Gods vengeance, that he might both appeaſe his wrath, & ſatisfie his iuſt iudgemēt. For which cauſe alſo it behoued him to wraſtle as it were hande to hand with the armies of hel, & with the horror of eternall death.

11 Obiect. Then it ſeemeth that God was either his ſonnes aduerſarie, or els that hee was angrie with him.

An. No trulie: for he was his welbeloued ſonne, & he could not hauehave beene appeaſed by one with whō he was offended. But wee ſay that he ſuffered the greeuouſneſſe of Gods ſeueritie, becauſe being ſtriken with the hand of God, he tried all the ſignes of God being angrie and puniſhing. For which cauſe being inforced by diſtreſſe he cried out, My God,Pſal. 22.2. Mat. 27.46 my God why haſt thou forſaken me.

12 Obiect. That is to doe iniurie to Chriſt, as if he were afraid of the ſaluatian of his ſoule, or fell into danger of deſperation, which is contrary to faith.

An. But the Euangeliſts ſay that he was troubled in ſpirite, & full of heauines, & that he feared vehementlie*.

Obiect. It was feigning.Mat. …6.28. Luk 22.44.

An. Surelie vnleſſe his ſoule had been partaker of puniſhment he ſhould hauehave byn the redeemer of our bodies onlie.

Obiect. Wee muſt not attribute corrupt paſſions to Chriſt.

An. The ſpirit reconcileth theſe two, that Chriſt was tempted in al things as we are, and yet without ſinne.

Obiect. Though Chriſt feared death, yet he did not feare the curſe and wrath, from which he knew he was ſafe.

An. He ſhould hauehave been more faint harted and fearefull, then manie theeues which make haſt to death. But through vehemencie of griefe the drops of blood came trickling downe from his face.

Obiect. He did this to make a ſhowe to others.

Mat. 26.39. Chriſts deſcending into hell.An. Yea he directed his gronings to his father in a ſecret place, and the angels did comfort him.*

Queſt. Did Chriſt diſcend into hell then, when he prayed to his father.

An. This was the beginning: therefore the paines which hee ſuffered for our ſake were horrible: notwithſtanding wee muſt knowe that his temptation was ſuch as was not contrarie to faith: becauſe it was vnpoſſible that he ſhould be holden of the ſorrowes of death.Act. 2.24.*

13 Nowe followeth his reſurrection from the dead,His riſing from the dead. without which that ſhould be lame, & nothing worth, which hath been ſpoken touching the croſſe his death, and burying. For Chriſt is ſaid to be dead for ſinne, but to hauehave beene raiſed againe for our righteouſneſſe.Rom. 4.5.* And by the ſame we reape a threefold fruite: firſt, becauſe as by the death of Chriſte ſinne is purged,Three fruits of Chriſts reſurrection. ſo by riſing againe he hath purchaſed life for vsus.* Secondly, like as the mortificatiō of our fleſh depēdeth vpō the partaking of his croſſe, ſo being now partakers of his reſurrectiō, we walk in newneſſe of life.2. Cor. 13.4. *Phil. 3.10.Laſt of all, hauing as it were receiued earneſt,, wee are aſſured of our reſurrection to eternall life.*

Rom. 6.4. Col. 3.1. 2. Cor. 15.20.14 Furthermore though Chriſt did more fullie declare his glorie by riſing againe, yet by his aſcending into heauen, he did trulie begin his kingdome. Which the Apoſtle ſheweth when he ſaith,Chriſts aſcenſion. that hee aſcended that he might fulfill all thinges.* For hee powred out then greater aboundance of his ſpirit,* he did more gloriouſlie aduance his kingdome,Eph. 4.10. and ſhewed greater power, both in helping thoſe that were his,Ioh. 16.7. and alſo in throwing downe his enemies.

15 Wherefore it is added immediatlie, that hee ſitteth at the right hand of the father: which is ſpoken by the way of ſimilitude taken from princes,Sitting at the right hande. A ſimilitude. which hauehave their ſitters by, to whom they commit their office of gouerning & cōmanding. So Chriſt in whō the father will be exalted, & by whoſe hand he wil raign, is ſaid to be receiued to his right hand, as if hee ſhould be ſaid to hauehave been inſtalled in the kingdome of heauen and earth,Eph. 1.20. Phil. 2.9. Eph. 4.15. Act. 2.3. & 3.21 to hauehave taken ſolemne poſſeſſion of the gouernment committed to him, and to continue in the ſame vntill hee come to iudgement.*

16 Our faith gathereth manifolde fruite hence: firſt we vnderſtand that Chriſt by his aſcending into heauen,The fruites of Chryſts ſitting at the right hande of the father. hath opened the entrance of the kingdome of heauen, which was ſhut by Adam: becauſe he is entred in thither in our fleſh, and as it were in our name*. Secondlie that he ſitteth at the right hand of the father, to bee our patron, interceſſour,Eph. 2.5. and aduocate*. Laſt of all faith layeth hold vpō his power, wherein our ſtrength is placed,Heb. 7.25. and alſo our power, riches, and triumphing againſt hell*.Rom. 8.3.4.

17 And he ſhall deſcend from heauen in a viſible ſhape, as he was ſeene aſcend*Eph. 4 6., and he ſhall appear to all with vnſpeakeable maieſtie of his kingdome, with brightnes of immortalitie, with infinite power of the Godhead, hauing the Angels to garde him, that he may iudge the quicke and the dead: that is, thoſe which are alreadie departed this life; & thoſe which ſhall be aliue then ſhalbe tranſlated & tranſformed into a new nature euen in a moment.1. Cor. 15, 5. & 51. 1. Theſ. 4.16. Conſolation drawen from the laſt iudgement. A ſimilitude.

18 Hence ariſeth excellent comfort, in that wee heare that he ſhal iudge, who hath alreadie appointed vsus to be partners with him of honour in iudging: ſo far off is it that hee ſhall ſit vppon his iudgement ſeat to condemne vsus. For how ſhoulde a moſt merciful prince deſtroy his people? how ſhould an head waſt his members?

A Caueat19 Therefore ſeeing we ſee the whole ſumme of our ſaluation to be comprehended in Chriſte, wee muſt beware that wee doe not draw away from him the leaſt iot thereof.Act. 4.12. For hee is our ſaluation, our ſtrength, our cleannes, our redemption, our righteouſneſſe*1 Cor. 1.33..

CHAP. XVII. That it is rightlie and properlie ſaid, that Chriſt hath deſerued ſaluation for vsus.

Obiect.

1 IF Chriſte hauehave deſerued ſaluation for vsus, the grace of God ſhall be darkened: for deſert and grace are contrarie.

Lib. 1. de pred. San: Cap. 15.An. I aunſwere with Saint Auguſtine*: The moſt cleare light of predeſtination & grace, is our Sauiour himſelf, the man Chriſt Ieſus, who hath obtained ſo to be with no deſerts of works or faith going before in the humane nature whiche is in him. For he which made him of the ſeede of Dauid a iuſt man,Note. that ſhould neuer be vniuſt, without any merit: he maketh thoſe that be members of that head, iuſt of vniuſt.Deſert dependeth vponupon mercye. Therefore deſert is not ſet againſt the merciemercy of God, but it dependeth thereupon.

2 This diſtinction is gathered out of that which Iohn ſaith*: So God loued the worlde, that he gaue his only begotten ſonne, that whoſoeuer beleeueth in him may not periſh. We ſee how the louelove of God hath the firſt place,Cauſes of ſaluation. as the principal cauſe: and faith in Chriſt doth follow as the ſecond cauſe.

Obiect. Chriſt is only the formall cauſe of ſaluation, he hath not the true effect.

An. If we obtaine righteouſneſſe by faith which reſteth vponupon,Chriſt is the matter of ſaluation. ſurelie we muſt ſeeke for matter of ſaluation in him.

3 And it is ſoundly gathered that Chriſte hath by his obedience purchaſed and deſerued fauour with his father. For if he hauehave made ſatisfaction for our ſinnes, if he hauehave ſuffered the puniſhment that was due to vsus, if by his obedience he hauehave appeaſed God, if the iuſt hath ſuffred for the vniuſt*:what it is to deſerue. Col. 1.10. 1 Cor. 1.19. &c. 1 Ioh. 1.7. we may conclude that by his righteouſnes he hath purchaſed ſaluation for vsus, which ſignifieth as much as to deſerue.

4 And that is all one as that wee were purged by his blood, and that his death was a ſatisfaction for our ſinnes*.

5 And the Apoſtles doe plainly pronounce that hee hath paide the price, that he might redeeme vsus from the giltineſſe of death:Rom. 3.24. that we are iuſtified by his grace through the redemptiō which is in Chriſt whome God hath made the propitiatorie through faith which is in his blood*,Chriſt geueth that which is denyed in the lawe. whence we gather that we muſt fet that from Chriſt, which the law ſhoulde giuegive, if anie man could fulfill it, and that we obtaine that through the grace of Chriſte, which God promiſed to our workes in the law.

Queſt. Did Chriſt deſerue any thing for himſelf?Curioſitie.

An. This is fooliſh curioſitie. For what need had the only ſon of God to come downe, that he might purchaſe ſome new thing for himſelf; And the Lord declaring his owne counſell, did put the matter out of doubt: for it is not ſaid that the father prouided for the profit of his ſonne in his deſerts, but that he deliuered him to death, & that he did not ſpare him: becauſe he loued the world*,Rom. 8.32. Ioh. 17.19. whereby it appeareth that he purchaſed nothing for himſelfe, who ſanctified himſelf for our ſake.

THE THIRD BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION.

Of the manner how to receiue the grace of Chriſt, and what fruites we hauehave by the ſame, and what effects doe followe.

Abridgment of Institutes of the Christian Religion, Book 2 – Book 3

p. 61THE SECOND BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION.