Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 2

Institutes of the Christian Religion Abridged by Edmond Bunnie · Book · Book 2

p. 39The ſecond Booke entreateth of the knowledge of God the Redeemer in Chriſt: which knowledge was firſt opened to the Fathers in the tyme of the Law, and then to vsus in the Goſpell.

The Argument.

GOing about to ſpeake of the knowledge of God the Redeemer: firſt he reaſoneth of the occaſion of redemption, that is, of the fall of man: and after that he commeth to entreat of redemption it ſelfe: to the former he aſſignes fiue Chapters; to the laſt the reſt.

As touching the firſt, hee ſpeaketh not onelyonly generally of the fall: but alſo of certaine other thinges which belong therevnto: Such are originall ſinne, the bondage of will, and how God worketh in mens harts, from the firſt Chapter to the fift. As concerning the laſt, firſt hee ſheweth, who it is, in whome ſaluation is to be ſought for of the loſt man, euen Chriſt onelyonly. Moreouer how this Chriſt is opened to the world, from the ſeuenth to the eleuenth, & that two waies, firſt vnderunder the law (by occaſion whereof he both expoundeth the ten cōmandements, & ſhaketh of certaine other things of the law, frō the 7. to the 8. Moreouer vnderunder the Goſpel, where alſo he diſputeth of the ſimilitude and difference of both Teſtaments, from the 9. to the 11. Thirdly, what God & mā ought to be, from the 13. to the 14. Fourthly, to what end he was ſent into the world of the Father, 15. Laſt of all, how, and by what degrees he fulfilled the partes of a Redeemer, and his office enioyned him, by occaſion whereof, he expoundeth a good part of the Creede, from the 16. to the 17.

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

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

The II. Table of the 11. Booke.

Firſt hee treateth of the occaſion of redemption, that is, of the fall of man, and that

Firſt in general, where alſo he treateth of original ſin. Cap. 1.

Secondly hee deſcendeth ſpecially to the handling of the ſeruitude of will, yet ſo that

Firſt he proueth ſpecially that will is ſpoyled of libertie, and ſubiect to miſerable bondage.

Secondly he confirmeth the ſame by the effectes. Chap. 3.

Thirdly for more plainneſſe ſake hee ſheweth how God worketh in the harts of men. cap. 4

Laſt of al he confuteth the obiections which they are woont to alledge for defence of free will. Chap. 5.

Laſt of all how and by what degrees he hath fulfilled the office of a Mediatour: where

He expoundeth a good part of the Creed Chap. 16.

And treateth ſpecially of the merite of Chriſt. Chap. 17.

not diſorderly, leaſt by vewing our owne goodneſſe, only we miniſter matter (as the Philoſophers are wont to doe) to our ſelues to be puffed vp with pryde:Gen. 2.7.Gen 2:7 Wee ought truely to looke vppon our owne goodneſſe, that thereby we may ſtirre vp our mindes to godlineſſe: yet ſo that we forget not our neceſſitie and deformitie: wherevppon groweth a hatred and loathing of our ſelues, and true humilitie: and a new deſire to ſéeke God is kindled and enflamed: in whom eueryevery one of vsus may recouer thoſe good thinges, whereof wée are founde altogether voyde and emptie.

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

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

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

4 As touching the ſeconde parte, hée ſetteth downe two thinges to be confuted:Rom. 5.19.Rom 5:19 firſt howe it came to paſſe, howe Adam wrapped him ſelf in ſo great miſerie: which he ſheweth happened not by the vnmoderateneſſe of gluttony, but by infidelitie: in which only is ſet that laſt end of his felicitie.

p. 415 Moreouer,Rom. …. howe farre this diſeaſe crept: which parte is ſhewed to the end of this Chapter. And firſt hée prooueth that thoſe innocent creatures (which were made for Adams vſe,) are ſubiect thorow his defalt to the curſſe. Moreouer alſo, and that eſpecially, this curſe ſpred abroade ouer all his iſſue, as is proued by thrée arguments.Pſal. 51.7.Ps 51:7 And this is the corruption that commeth by inheritance which the olde fathers hauehave called Originall ſinne,Iob. 14.4.Job 14:4 meaning by the worde Sinne, the corruption of nature, which before was good and pure: where alſo the Pelagians and Celeſtians are confuted.

6 It is proued by thrée argumentes, that this corruption paſſed not onelyonly by imitation from Adam vppon the whole iſſue, as the Pelagians dreame,Rom. 5.1…. 1. Cor. 15.2…. Rom. 8.10. Ephe. 2.3.Rom 5:11 Cor 15:2Rom 8:10Eph 2:3 but alſo by propagation: Firſt by a compariſō of Adam with Chriſt: Moreouer that we are the children of wrath: Laſt of all, that it is fleſhe,Ioh. 3.6.John 3:6 whatſoeuer is borne of fleſh.

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

8 Originall ſinne therefore may wel be defined thus, that it may bée called an inheritable deſcending peruerſenes and corruption of nature,Gal. 5.19. Rom. 5.12.Gal 5:19Rom 5:12 powred abroad into all partes of the ſoule, which firſt maketh vsus guiltie of the wrath of GOD, and then alſo bringeth forth the workes of the fleſhe in vsus: both which partes hée largely declareth ſeuerally.

9 Howe alſo this corruption is powred into all the partes of the ſ…ule, hée p. 42now briefly ſheweth (referring a more fullen treatie therof,Eph. 4.27. Rom. 12.… Rom. 8.7.Eph 4:27Rom 12Rom 8:7 till the next Chapter) leaſt we ſhould verie groſely with Lombard aſſigne the ſeate onelyonly to bée in the fleſh.

10 Laſt of all, he proueth that this doeth more playnely appeare, after hée hath ſet theſe ſo in order, which he ſpake of in the firſt Booke. Chapter 18. ſect 4.Eccle. 7.3….Eccl 7:3 That God is not the Authour of ſinne, ſithe all mankinde is corrupted with his naturall and proper corruption.

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

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

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

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

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

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

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

p. 445 Moreouer, what thinges they put vnderunder the frée will of man: & (which is very neare this) how many wayes frée will is after them taken.

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

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

8 For that the fathers hauehave done, and firſt of all Auguſtine: yet this interpretatiō of y^e elders omitted, all y^e poſteritie almoſt hauehave ſtuck in y^e ſignificatiō of the word,Iob. 15.5.Job 15:5 & ſo hath bin brought into deadly confidence. Our Sauiour Chriſt ſayth. Without me you can do nothing. And Saint Paule ſayth,2. Cor. 3.8.2 Cor 3:8 Where the Spirite of the Lorde is, there is libertie. And Auguſtine ſayth,Aug. ad Boneſa. Li. 3. Cap. 8. & Cap. 7. That cannot be made free, which the grace of God hath not made free. And againe he ſayeth, That the iuſtice of God is not fulfilled, when the law commaundeth, and man doth of his owne ſtrength, but when the holy Ghoſt helpeth, and mans will not free, but made free by GOD, obeyeth.

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

I…. 17.5. Pſal. 147.10.Ps 147:1010 Hée hath hitherto ſpoken of other mens iudgements, but now comming more néere to the ſimple expounding of p. 45the trueth in conſidering mans nature, hée woulde firſt hauehave it ſet as it were,Eſay. 40. Iacob. 4.6. Eſay. 44.4.Isa 40Isa 44:4 in ſtéede of a foundation, that as eueryevery man is moſt diſcouraged, and throwne downe with conſcience of his owne miſery, néedineſſe, nakedneſſe, and ſhame, ſo hath he beſt profited in the knoweledge of the ſame: but this he confirmeth firſt by the ſcripture.

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

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

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

p. 4614 Moreouer that in arts, aſwell liberall as handicraftes, we are only apt although this alſo is not to be let ſlipt, y^t this light of reaſon wherof we ſpeak, is ſo vniuerſall good, that therein eueryevery man neuertheleſſe ought for him ſelfe to acknowledge the peculiar grace of God.

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

16 Yet in the meane time let vsus not forget that theſe are the moſt excellent good giftes of the ſpirite of God,Exod. 31.2 & 35.30.Exod 31:2Exod 35:30 which for the common benefite of mankinde he dealeth abrode to whome it pleaſeth him, ſomtime alſo to the wicked, which notwithſtanding obteine no praiſe therby, bicauſe they leaue off to be pure in a polluted man, and in one that wanteth the foundation of the trueth: and for that cauſe are made before God, brittle, and vnprofitable.

17 He comprehendeth both: that is to ſay, that there is nothing left in our nature,Iud. 6.34. 1. Sam. 10.6. & 16.13.Judg 6:341 Sam 10:61 Sam 16:13 and whatſoeuer it bee, it ought wholy to be aſcribed to Gods kindneſſe, becauſe if it had not ſpared vsus, our rebellion had drawne with it the deſtruction of our whole nature.

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

19 Moreouer, hée confirmeth by the authoritie of the Scripture, from the 19. to the 21. to wit, in this order. Mans ſoule is lightened with the brightneſſe of Gods light,Iohn. 1.4.John 1:4 ſo y^t it is neuer altogether without ſome ſmall flame,Iohn. 13. Matth. 16.17.John 13Matt 16:17 or at leaſt ſome ſmall ſparke of it, but yet with ſuch a light, hée comprehendeth not God. Becauſe mans quickneſſe of wit, as towardes the knowledge of God, is but méere darkenes, for fleſh is not capable of y^e high wiſedom of God, to conceaue p. 47GOD, and that which is godlie, vnleſſe it be lightened with the ſpirite of GOD, as Chriſt teſtified, that this was a ſpeciall reuelation of the father that Peter did knowe him.

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

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

22 Now examining the will (wherin chiefly fréewill is occupied,Rom. 2.14. 2. Cor. 3.5. Pſalm. 94.11. Ge. 6.3. &. 8.2…. Pſalm. 119.3.4. Phil. 1.4. Col. 1.9.Rom 2:142 Cor 3:5Ps 94:11Ps 119:3Ps 119:4Phil 1:4Col 1:9 in the beginning he ſheweth, that that naturall deſire of God wherwith all things are ended, doeth nothing to prooue fréewil: for it rather procéedeth from the inclination of the eſſence, then from the deliberation of the minde: but this wherof wée ſpeake, doeth require that euerie man ſhoulde diſcerne with right iudgement that which is good: and being knowne, chooſe it; and being choſen, follow it. And the more clearer to eſcape this, there is to bée noted in the other … double ſophiſtical argumēt, in Appetite and Good.

Rom. 7.15. Gal. 5.17. Rom. 7.22. 2. Cor. 3.5. Gen. 8.21. Iohn. 8.34. Pſalm. 51.2.Rom 7:15Gal 5:17Rom 7:222 Cor 3:5Gen 8:21John 8:34Ps 51:227 Moreouer that alſo is not ſound… that the ſchoolemen ſay, attributing to the firſt grace of God, that we will effectually, by this they ſay ſecretly that there is in the ſoule power of it ſelfe to aſpire to God, but it is more weaker then may growe to a perfect perfection or raiſe vp any indeuour, but rather it is to be graunted, ſéeing man is wholy ſubiect to the gouernement of ſinne, that that will truely which is his chief ſeate, muſt readie be bound with moſt ſtraight bondes: and nothing is ours but ſinne.

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

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

1 Whole man doth eaſily appeare, by the titles wherewith the Scripture doeth ſet them out, to bée corrupted on both ſides. Firſt, for p. 48that he is called fleſh,Iohn. 3.6. Rom. 8.6. Ephe. 4.13.14.17. Eſay. 40.2. Pſalm. 42.1… Iere. 17.9. Ro. 3.10.15. &c.John 3:6Rom 8:6Eph 4:13Eph 4:14Eph 4:17Isa 40:2Ps 42:1Jer 17:9Rom 3:10Rom 3:15 this worde doeth not onelyonly appertaine to y^e ſenſuall part but to the higher part of the ſoule, that is the minde.

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

3 That which may be obiected, that in all ages there hauehave béen ſome which by guiding of nature, hauehave béen bent to vertue in al their life: and which not only hauehave excelled with …oble acts, but alſo in the whole courſe of their life hauehave behaued themſelues moſt honeſtly: he anſwereth that this cōmeth by the grace of God, which although it purge not that corruption, as in the effect, yet it doth inwardly reſtrain it,Rom. 1.10.Rom 1:10 by putting the bridle in their mouthes as much as hee féeth méete, & expedient for the conſeruation of the vniuerſitie of things.

4 If any man vrge, that this yet remaineth, either Camillus was no better then Catelin, or elſe in Camillus wée ſhall hauehave an example that nature, if it be framed by good diligence. is not altogeather without goodneſſe:Kings, ſome are created notable by ſome ſingular mark, becauſe God prouiding for man kind, furniſheth them with a principall nature, wherin he appointeth to beare gouernement as appeareth in Saule. it may bée anſwered, firſt that theſe were not fit arguments of puritie, ſéeing the minde remaineth peruerſe and croked, which will followe any thing els rather then vpright ſtraightneſſe: Moreouer theſe are not common giftes of nature, but ſpeciall graces of God, which he diuerſly and by certaine meaſure dealeth among mē, that are otherwiſe vngodlie. Which giftes as in pollitike courtes, they hauehave their commendation: ſo before the heauenly Iudgement ſeate, they ſhalbe of no value to deſerue righteouſnes. Eſay ſaith, That vponupon Chriſt reſteth the ſpirite of the feare of GOD.Eſay. 11.3.Isa 11:3 Whereby we are taught, that ſo many as are ſtrange from Chriſt, are without the feare of God, which is the beginning of wiſedome.

Iere. 3….18.Jer 3:185 Will was ſo held bounde with the bondage of ſinne, ſince the fall, that it coulde not once mooue it ſelfe to goodneſſe, much leſſe apply it ſelfe: but hee both enclineth and haſteth to euill with moſt ready affection. Will remaineth p. 49in man: but the ſoundneſſe of will doth not: becauſe he hath willingly caſt him ſelfe into that neceſſitie. Neither ought this to ſéeme abſurd to any man, where we ſay that will put from libertie is by neceſſity drawne or led into euill, except there be any which with Lombard knowe not to diſtinguiſh betwéene neceſſitie and compulſion: for many of the fathers hauehave béene affirmers of this neceſſitie.

6 The better that this doctrine may appeare, hée aſſignet… …he other part of this Chapter to this one thing, to ſhew what it is, or wherein conſiſteth the remedie of Gods grace, whereby the corruptneſſe of our nature is both amended and healed.Phil. 1.…. Ezeb. 36.1…. Phi. 2.13. 2. Cor. 12.6. 1. Cor. 8.6. Pſalm. 95.6.7.Phil 12 Cor 12:61 Cor 8:6Ps 95:6Ps 95:7 For héereby it doth better appeare, what our néedineſſe is, if on the contrary part wée ſée what it is that God beſtoweth vponupon vsus when hée helpeth vsus. But there is no doubt, but y^e God in the beginning wil both begin and alſo perfourme eueryevery good worke in vsus, that no péece, be it neuer ſo little, can be geuen to man.

7 There are ſome, that graunt that will being of her owne nature turned away from good, is cōuerted by the only power of the Lorde,Iohn. 6.45.John 6:45 that yet they attribute not all thinges to God only, but to man himſelfe, after hée hath a prepared wil: moreouer it hath alſo her own part in doing: where alſo he ſpeaketh of grace going before & following after.

8 Againſt theſe men, becauſe hee is in hand with the chiefe point whereon the matter hangeth,Iere. 32.19. Eſd. 11.19.Jer 32:19 firſt he promiſeth that hée wil bring foorth the ſcriptures, & then Auguſti… And firſt by two reaſons cōfirmed by y^e ſcriptures.

9 Moreouer hée ſheweth by certaine other teſtimonies of ſcripture, that the Lorde did not ſo make man,1. Reg. 8.58. Pſal. 119.36. Iohn. 15.1. Matth. 15.13. Phil. 2.13. 1. Cor. 12.6. Pſalm. 86.11.1 Kgs 8:58Ps 119:36John 15:1Matt 15:13Phil 2:131 Cor 12:6Ps 86:11 that afterwarde hée ſhoulde doe any good of himſelfe: but y^t it may be thought his only, becauſe his will conceaueth a louelove of that which is right, that it is enclined to y^e deſire thereof, & that it is ſtirred vp and mooued to endeuour of folowing it. And then that our choice, deſire, & indeuour faint not, but do procéede euen to the effect: Laſt of al that man goeth forward conſtantly in them, and continueth p. 50to the end.

10 He moueth alſo the wil,Eſa. 11.19. Iohn. 19.45.Isa 11:19John 19:45 not in ſuch ſort as hath in many ages bin taught & beléeued, y^t it is afterward in our choice either to obey or withſtand the motion: but with mighty ſtrengthening it, not only that we may walk in his precepts but that we may walke in déede.

11 Perſeuerance alſo and going forward is not of our ſelues, but of God: therfore their double errour is to be refuted, which thinke it is diſtributed according to the deſertes of men, as eueryevery mā hath ſhewed himſelf not vnthankful to y^e firſt grace:Matth. 25.2… Luke. 10.17. Phi. 2.13.Matt 25:2Luke 10:17 now grace alſo doth not alone work in vsus, but is alſo a worker together with vsus: there is handeled of both ſeuerally.

12 And obiectiō is wiped away which they wreſt out of Paul for the ſecōderrour of grace working together.1. Cor. 15.101 Cor 15:10 Wher S. Paul doth not write that y^e grace of the Lord laboured w^t him to y^e intent to make himſelf partner of the labor, but rather by y^e correctiō he geueth away al the prayſe of the labour to grace only. Auguſtine ſaith, that the will of man goeth before many giftes of God, but not before all, but of thē which it goeth before it ſelfe is one. Then followeth his reaſon,Pſalm. 59.11. Pſalm. 33.6.Ps 59:11Ps 33:6 becauſe it is written, His mercy hath preuented me, and his mercy ſhall follow mée. It preuenteth man not willing, to make him will, and followeth him willing, that he will not in vaine.Bernard in Cant. Ser. 2.3. With whom Bernard agréeth, bringing in the Church to ſpeake thus, drawe me in a maner vnwilling, that thou maieſt make mée willing; drawe me being ſlouthfull, that thou maieſt make me runne.

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

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

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

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

In eueryevery worke muſt bée attributed to eueryevery one that which is theirs,2. Cor. 4.4. Ephe. 2.2.2 Cor 4:4Eph 2:2 both to Satan and to man. For the Deuill doth ſo work in y^e children of the diſobedient: that their will being bewitched with the deceiptes of Satan, it doeth not reſiſt: and ſo without man the cauſe of ſinne is not to be ſought for.

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

3 The olde writers ſometime hauehave alledged theſe not to the work of God, but to his foreknowledge and ſufferance: and to what end hauehave they doone it, when as notwithſtanding the ſcripture doeth plainely ſhew, that there is therein ſomewhat elſe of God beſides his foreknowledge, that is, he hardneth the reprobate, blindeth, and mooueth, and that two wayes: firſt, by forſaking them or taking from them his holy Ghoſt: Moreouer alſo, by directing thē as it ſeméeth him good,Deu. 2.30.Deut 2:30 by Satan the miniſter of his wrath.

4 And he ſheweth both by many places of ſcripture, that he taketh away the lip from the ſpeakers of trueth,Iob. 12.10.Job 12:10 and p. 52taketh away the reaſon frō the elders, he taketh the heart away from them that are ſet ouer the people,Eſay. 63.17.Isa 63:17 he maketh them to wander where no way is. Againe, Lorde, why haſt thou made vsus madde, and hardened our hearts, that wée ſhould not feare thée?Exo. 3.19.Exod 3:19 Becauſe they iudge rather of what ſort GOD maketh men, by forſaking them, then how hée formeth his workes in them. The Lorde did not onelyonly harden Pharaos heart, in not ſuſteining it,Deut. 2.30.Deut 2:30 but hée committed his heart to Satan to bée confirmed with obſtinacie, wherevpon it is ſaide, I will holde his heart. The people went out of Egypt. the inhabitantes of the countrey came foorth and met them like enimies, but they were ſtirred vp as Moſes reporteth, by the Lord y^t hardned their harts. Somtime the Lorde threatneth that hee will call the wicked out w^t his whiſtle,Pſalm. 105.2… Eſay. 5.26. Eze. 12.13. Iere. 50.23. Eſ. 10.15.Ps 105:2Isa 5:26Ezek 12:13Jer 50:23Isa 10:15 ſomtime that they ſhould be like a net for him to intangle them, ſomtime like a mallet, to ſtrike the Iſraelites, but ſpecially he declareth that hee is not idle in them when hee called Zennacherib an are, directed and driuen by his hande to cut. Auguſtine ſaith,Aug. de pr…deſt. …cto. that inaſmuch as they ſinne it is their owne: in as much as ſinning they do this or that, it is of the power of God that diuideth the darkeneſſe as pleaſeth him:

1. Sam. 16.18.29. …. Theſ. 2.9.10.1 Sam 16:181 Sam 16:295 Yet ſo that the miniſterie of Satan ſhoulde come betwéene, to pricke forwarde the reprobate, and God ſhoulde remaine frée from all wickedneſſe.

6 As touching externall and middle things,Exo. 11.3. Ge. 43.14. Pſalm. 106.46. 1. Sam. 11.6. Ioſua. 2.9. Leuit. 26.3.6. Deut. 28.63.Exod 11:3Ps 106:461 Sam 11:6Josh 2:9Lev 26:3Lev 26:6Deut 28:63 which of themſelues are nether iuſt nor faultie, God ſo worketh in the heartes of men, that ſo oft as hée will make way to his prouidence, hée turneth and enclineth our willes as pleaſeth him, neither is the choyce of our will ſo frée, but the will of GOD may rule his libertie as is ſhewed by many examples.

Pro. 20.12. Prou. 21.1.Prov 20:12Prov 21:17 Neither is that a let which ſome obiect, that al things vniuerſally ought not to bée reduced to ſome ſingular examples.

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

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

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

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

2 The ſecond is, that if both vertues and vices procéede not of frée choyce of will, it is not reaſonable that either puniſhment ſhould be layde vponupon man, or reward giuē him. To this argument he anſwereth, that as touching rewarde, he proueth that it is not abſurd, but as touching puniſhment, he ſheweth how litle force their argument hath.Rom. 8.26.30. 2. Cor. 4.7. 1. Cor. 4.7.Rom 8:26Rom 8:302 Cor 4:71 Cor 4:7 Auguſtine ſayth, that God crowneth not our deſeruings, but his owne giftes, and that they are called rewardes not as due to our deſeruings, but ſuch as are rendred to the graces alreadie beſtowed vponupon vsus.

3 The third is: If this be not the power of our will to choſe good or euil, thē thoſe that are partakers of the ſame nature muſt either all be euill or good:Rom. 4.23.24.Rom 4:23Rom 4:24 hée denieth the argument.

4 The laſt is, that exhortations are taken in hand in vaine, y^t the vſe of admonitions are ſuperfluous, if it be not in the power of the ſinner to obey. Hée denieth the argument,Iob. 15.5. 1. Cor 3.3. Rom. 9.16. 2. Cor. 3.7.Job 15:51 Cor 3:3Rom 9:162 Cor 3:7 & ſheweth why he denieth it, firſt by Auguſtines example, Chriſt and Paule.

5 Moreouer, that although it be not p. 54in the power of the ſinner to obey,Eze. 10.1….Ezek 10:1 yet obiurgations and exhortations are neceſſary as well for the reprobate as the elect, and they hauehave their ende in both. Though Chriſt pronounce,Iob. 6.44.Job 6:44 that no man commeth to him, but whom the father draweth, & that the elect doe come when they hauehave heard of the Father:2. Cor. 2.16.2 Cor 2:16 yet doth he not neglect the office of a teacher, but with his voice diligently calleth them, whome it neceſſarily behoued to be inwardly taught by y^e holy Ghoſt. Thoſe teſtimonies which they bring out of the Scriptures, although they be many, yet a great part of them may be deuided into a fewe places, whervnto he ſpéedely anſwereth, from the 6. to the 15. then he deſcendeth alſo to certayne other particulars, from the 16. to the 19.

6. 7 As touching their places, the firſt is of them which belong to the law, and require of vsus perfection, whereby they thinke they may conclude, y^t either God doeth mocke vsus, when hée requireth godlineſſe, and forbiddeth iniquitie. Héere firſt hée ſheweth, that whatſoeuer happen vnderunder this kynde, may bée deuided into thrée partes: The firſt whereof conteyneth ſuch teſtimonies, as requireth our firſt conuerſion to God: the ſecond, which ſimply ſpeake of kéeping the lawe: the thirde, which commaund vsus to continue in the grace of God which we hauehave receiued.Gal. 3.10. Rom. 3.20. Rom. 7.7. …. Ti. 1.5. …. Th. 3.12.Gal 3:10Rom 3:20Rom 7:7 Moreouer, he confuteth that argument of the lawe generally of vanitie, for there are other limites of pronouncing the lawe, as appeareth out of Paule. Auguſtine ſayeth,In Euch. ad Lau. de gra. & li. Ar. Cap. 18. Hom. 29. in Ioh. …piſt. 24. that the Lorde commaundeth thoſe things which we can not doe, that we may knowe what to aſke of him. Great is the profite of the commandementes, if ſo much be giuen to frée will that the grace of God be the more honored. Fayth obteyneth that which the lawe commaundeth, yea the law therfore commaundeth that Fayth may obteyne that which was commaunded by the lawe: yea, God requireth Fayth it ſelfe of vsus, and findeth not what to require, vnleſſe he geue what to finde. Againe, let God geue what he commaundeth, and commaund what he will.

Ioh. 2.12. I…. 31.1….John 2:128 Then alſo he ſheweth by many teſtimonies of Scripture howe it may be p. 55aunſwered to all thoſe places,Deu. 10.1…. Eze. 36.26.Deut 10:1Ezek 36:26 which come vnderunder thoſe thrée ſorts. Auguſtine ſayth, that we doe not by frée wil of nature: but he him ſelf doeth it by nature. Of the third ſort was that exhortation of Paule and Barnabas,Eſd. 16. & 4.30. 2. The. 1.3. 2. Cor. 8.11.2 Cor 8:11 which is rehearſed by Luke, that they ſhould abide in the grace of God: but that conſtancie Paule witneſſeth, doeth come from the Lord.

9 Neither muſt the Aduerſaries bée ſuffred to cauill, that thoſe teſtimonies are ſo to be vnderſtood, that there may be no impediment, that we may not ioyne our ſtrengthes, and God helpe our weake endeuours: as though the effect of our conuerſation muſt be parted in half betwéene God and vsus.Zach. 1.3. Ier. 13.3.Zech 1:3Jer 13:3 How weake alſo this is, it is ſhewed before in the 2. Chapter, ſect. 27.

10 The ſeconde ſorte of their argumentes is,Am. 5.14. Eſa. 5.16. Ier. 4.1. Deu. 28.…. Leu. 26.1.Amos 5:14Isa 5:16Jer 4:1Deut 28Lev 26:1 which doe alledge certayne promiſes wherewith God doeth couenaunt with our will, wherby they conclude vnconueniently, and in mockery, that thoſe benefites which the Lorde doeth offer in his promiſes are aſſigned to our owne will, vnleſſe it were in vsus to ſtabliſh them, or make them voyde. But contrariwiſe it is ſhewed when promiſes are offered both to the faythfull and to the wicked, they hauehave their vſe with both ſortes: as in thoſe particular benefites, If you wil; If you will heare: neyther yet doeth the Lorde giuegive vsus frée power to will or heare, neither yet doeth hée mocke vsus for our weakeneſſe: for to the promiſes he adioyneth this condition to the wicked that are bounde with the fetters of ſin, that they ſhall then onelyonly enioy his benefites if they depart from their wickedneſſe: or for this purpoſe only, that they may vnderſtand y^t they are worthily excluded from thoſe things that are due to y^e true worſhippers of God. And he ſtirreth vp the faithfull to call vponupon his grace.

11 The third ſort of their argumēts is, wherby God reprocheth the vnthākfull people,Num. 14.43. Ier. 32.13.Num 14:43Jer 32:13 that they onelyonly were the cauſe that they receaued not of his tender louelove all kindes of good thinges: whervpon they cōclude that theſe euils p. 56are vainely layde to our charge which are not in our power to auoyde. Héere therefore it is proued that it is not onelyonly a fooliſhe and weake defence, in pretence of neceſſitie, but alſo when ſinners by their owne fault, not by others are depriued both of Gods benefites, & alſo chaſtized with puniſhmēts (as they that finde within themſelues the ſpring heade of euils, howe ſo euer they gape to finde them in forren cauſes) That is enough truely to loſe this knot,Dan. 9. Ier. 7.27. Pſal. 78.8. Pſal. 119.112. Phi. 2.1. 2. Pet. 1.5. 1. The. 5.19. 2. Cor. 7.1.2. 1. Ioh. 5 18. Ioh. 17.15. 1. Pet. 1.22. 1. Ioh. 3.9. 1. Ioh. 5.4.Dan 9Jer 7:27Ps 78:8Ps 119:1122 Pet 1:52 Pet 1:12 Cor 7:12 Cor 7:21 John 5:18John 17:151 Pet 1:221 John 3:91 John 5:4 yet the vſe of ſuch reproches is two manner of wayes: Where alſo hée willeth vsus to take héede that wée ſéeke not the faulte without our ſelues, or els attribute to our ſelues the office to doe well, becauſe many tymes the Scriptures to ſtirre vsus vpp, doe tranſferre vntounto vsus by permiſſion, that which yet in verie déede and properly they teach, to belong to God only.

12 The place of Deuteronomy is not agaynſt this ſolution.Den. 30.1…. For after the publiſhyng of the Lawe, hée proteſteth vntounto the people in this manner. The commaundement that I commaunde thee this day, is not hid from thee, neither farre of: it is not in heauen but hard by thee, it is in thy mouth and in the hart, thou ſhouldeſt do it. Which Paul here affirmeth,Rom. 10.8.Rom 10:8 that Moſes ſpake of doctrine of the Goſpell: for if Moſes had onelyonly ſpoken of the commaundementes, he ſhoulde hauehave puffed vp the people with a moſt vayne confidence to hauehave throwne downe them ſelues hedlong in taking vppon them the kéeping of the lawe by their owne ſtrength, as a thing not hard for thē. Wherfore there is nothing more certaine then that Moſes in theſe wordes did meane, the couenaunt of mercy, which he publiſhing together with the ſtraight requiring of the lawe, for in a fewe verſes before, he had taught that our hartes muſt be circumcized by the hande of God,Deu. 30.8.Deut 30:8 that we may louelove him.

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

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

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

16 Nowe he commeth to certayne ſingular places, which aptly and properly are referred to none of theſe places: which hee ſayeth can not muche trouble mens wittes, that hauehave well conceiued the promiſes aboue ſayde. And firſt howe it may be aunſweared them in that place which they cyte out of Geneſis:Gen. 4.7.Gen 4:7 Thine appetite ſhal be vnderunder thée, and thou ſhalt beare rule ouer it, although it may hauehave a double meanyng, yet it maketh nothing for them, in what ſenſe ſo euer it bee taken.

17 Moreouer,Rom. 9.16.Rom 9:16 and that which they gather out of the place of Paule, that it is not of him that willeth nor runneth, howe weake it is hee ſheweth, howe ſo euer they hauehave Origen and Hierome on theyr ſyde. Fyrſt by enterpreting, then by bringing Auguſtines authoritie againe.1. Cor. 3.….1 Cor 3 Thirdly, he taketh that out of their hands, where we are called workers with God. Firſt by Paules wordes they gather that there is will in man, but Paules meaning is more ſimply. It is not will, it is not runnyng that get vsus the way to ſaluation, herein is onelyonly the mercy of God, Auguſtine ſayeth,Tit. 3.4.5.Titus 3:4Titus 3:5 that there is no good will of man, vnleſſe it be prepared of the Lorde,Aug. Epi. 107. ad Vita. not but that we ought both to will and to runne, but becauſe God worketh both in vsus. The other place of Paule is reſtrained to the miniſters: and that they are called workers with him, not that they bring any thing of themſelues: but becauſe GOD vſeth their ſeruice after hée hath made them méete and furniſhed with neceſſarie giftes.

18 Fourthly, hée aunſwereth to a common place of Eccleſiaſticus,Ecc. 15.14.Sir 15:14 Beholde I hauehave put before thee fire and water, &c. But it may bée aunſweared by Solomon in Eccleſiaſtes,Eccl. 7.30.Eccl 7:30 who p. 59affirmeth that man in the beginnyng was created vpryght, and hée forged to him ſelfe many inuentions.

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

When Paule ſpeaketh of our redemption, he doeth not ſay that we are healed when we were halfe deade and half alyue,Eph. 2.1.Eph 2:1 but that we were rayſed vp agayne when we were dead: hée calleth not vppon them that are halfe alyue to receiue the light of Chriſt, but that ſleape and are buried.Ioh. 5.25.John 5:25 In lyke manner ſpeaketh the Lorde him ſelfe, when hée ſayeth, The houre is come, when then the dead ſhall ryſe agayne at his voyce. Auguſtine ſayeth, that the fréely giuen goods wherevpon ſaluation hangeth after mans fall, are taken away from him, and that his naturall gifts are corrupted and defiled.

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

AL that knowledge of God the creator, wherof we hauehave entreated, is vnprofitable, as our condition and eſtate is after the fall, vnleſſe there followed Fayth alſo,1. Cor. 1.22.1 Cor 1:22 ſettyng God foorth vntounto vsus a Father in Chriſt. And this doctrine from the beginnyng of y^e world hath taken place in all ages among the children of God,Ioh. 17.3. Ioh. 4.21. Eph. 2.12. Iob. 16.4.John 17Eph 2:12Job 16:4 and they are filthily deceiued which ſet open the hope of ſaluation to all prophane and vnbeléeuing men which neuer learned Chriſt, but are illuminated only with ſome generall knowledge of God.

Gal. 3.16. 1. Sa. 2.10.Gal 3:161 Sam 2:102 Of thoſe thrée members of the ſection going before, the ſeconde only foloweth p. 60to the end of the Chapter,Pſal. 2.12. Iob. 5.23. 1. Kin. 11. 1. Kin. 15.4. Pſal. 78.60.67. Pſal. 20.11. Pſal. 80.18. Lament. 4.20.Ps 2:12Job 5:231 Kgs 111 Kgs 15:4Ps 78:60Ps 78:67Ps 20:11Ps 80:18Lam 4:20 for to cō uince, that God neuer ſhewed him ſelfe mercifull to the olde people, nor neuer did put them into any hope of grace, but ſo farre foorth as Chriſt ſhoulde bée their Mediatour. This he proueth was groſely portrayed out, firſt in the vſe of Sacramentes, moreouer in the chiefe of one people, or in the ſeparation of the ſéede of Abraham. Laſt of all, in the perſon of Dauid and his poſteritie.

3 From no other place but from this ſame fountayne,Aba. 3.13. Eſ. 7.14. Eſ. 55.3. Ier. 23.6. Eze. 34.23. Oſc. 7.12. Am. 9.11. Za. 9.9. Mat. 21.9. Ioh. 14.1. Coll. 1.15. Rom. 10.4. 1. Iob. 2.31.Isa 7:14Isa 55:3Jer 23:6Ezek 34:23Amos 9:11Matt 21:9John 14:1Rom 10:4Rom 10:1Job 2:31 is comfort promiſed in affliction, and the banner of affiaunce and hope is aduanced in him alone.

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

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

FIrſt he generally ſheweth that the lawe, y^t is, the whole fourme of religion deliuered from God to the old people, by the hande of Moſes, doeth many wayes direct vsus to Chriſt, as by ſacrifices,Heb. 8.5. Act. 7.44. Exo. 28.11. Exo. 10.6. 1. Pet. 2.9. Gal. 3.14. Eſai. 5.3. Dan. 9. Pſal. 1.10.14. Rom. 10.4. 2. Cor. 3.6. Gal. 3.19.Heb 8:5Acts 7:44Exod 28:11Exod 10:61 Pet 2:9Gal 3:14Isa 5:3Dan 9Ps 1:10Ps 1:14Rom 10:42 Cor 3:6Gal 3:19 waſhings, and a great heape of ceremonies, the vſe wherof muſt néeds be condemned of vanitie, if they ſhould be conſidered without Chriſt.

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

3 Moreouer ſéeing the Morall lawe doth make the ſame plaine, hée orderly ſtaieth in the ſame. The ſame vndoubttedly doth driue vsus farre from life, and adiudge to eternall death after that perfect righteouſneſſe before GOD is ſhewed,Deu. 30.19.Deut 30:19 becauſe wee cannot attaine p. 61therevnto that it may incourage, vsus to ſéeke remedie in Chriſt.

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

5 Neither ought it to ſéeme abſurde to any man, that hée prooueth, that the kéeping of the law is impoſſible, howe ſoeuer Hierome, but chiefly the Pelagians hauehave otherwiſe thought. Not one of the holy men that hauehave béene clothed with the body of death, hath euer attained to the full perfection of louelove, to louelove GOD with all his heart, with all his minde, with all his ſoule,1. King. 8.46. Pſalm. 100.43. Gal. 3.10. Deut. 27.26. Matth. 19.25.26. Liber de Spiritu & Littera.1 Kgs 8:46Ps 100:43Gal 3:10Deut 27:26Matt 19:25Matt 19:26 & with all his power; there hath béene none that hath not bin troubled with cōcupiſcence. Auguſtine ſaith, that in this fleſh we neuer yéelde to God the deare louelove that wée owe him. LoueLove, ſayth he, ſo followeth knowledge, that no man can perfectly louelove God, but he that hath firſt fully knowne his goodneſſe: we while wée wander in this worlde, ſée by a glaſſe and in a darke ſpéech: It foloweth then that our louelove is vnperfect, let this therfore remaine,Rom. 8.9…Rom 8:9 that in this fleſh it is impoſſible to fulfill the lawe.

6 But that the whole matter may be made more plain, that is, how the law doth bring vsus to Chriſt, let vsus deligently beholde the office & vſe of the Moral lawe, which he thinketh muſt be deuided into thrée principal places: the firſt, whereof is, that while it ſheweth to eueryevery man the righteouſneſſe of GOD, that is the righteouſneſſe which onelyonly is accepted to GOD, it doth admoniſh, certifie, prooue giltie, yea & condemne eueryevery man of his owne vnrighteouſneſſe. Paule ſaith, That he knewe not luſt, Rom. 7.7.Rom 7:7except the Lawe had ſaide, Thou ſhalt not luſt, becauſe except it bée by the lawe diſcloſed out of her lurking hooles, it deſtroyeth miſerable man ſo ſecretely, that hée féeleth not the deadly dart thereof.

2. Cor. 3.11.2 Cor 3:117 The lawe therefore, ſéeing it is as a certaine glaſſe, wherein wee beholde firſt our weakeneſſe, and by that our wickedneſſe, and laſt of all, by them both,Rom. 3.22. & 5.20.Rom 3:22Rom 5:20 our accurſedneſſe, doeth arme the wrath of GOD to the deſtruction of p. 62the ſinner:Rom. 4.15.Rom 4:15 Yet it doeth not thereby followe that the lawe either ſhoulde be reproched, or looſe any thing of the excellencie thereof.

8 Yet the iniquitie and condemnation of vsus all, is not therefore ſealed by the teſtimonie of the lawe, to caſt vsus downe in deſperation, and with diſcouraged mindes to tumble downe headlong (although the ſame be wrought in the reprobate) but that leauing the fond opinion of our own ſtrength,Rom. 3.19. Rom. 11.33.Rom 3:19Rom 11:33 being naked and Emptie, wée may flee to the mercy of God. And howe that may be doone, that is to ſay, that we reſt vppon it, hide our ſelues in it, take hold of it alone in ſtéed of righteouſnes & merites which is laid open in Chriſt for al men. For God in the cōmandementes of the law, appeareth but a rewarder of perfect righteouſnes, wherof we all are deſtitute, & on the other ſide, a rigorous iudge of euill doings. But in Chriſt his face ſhineth full of grace and lenitie euen toward the wretched and vnworthie ſinners.

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

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

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

12 The thirde office of the Lawe (which is the moſt principall and proper) concerneth only the faithfull. And p. 63the ſame is firſt, to inſtruct them faithfully, or more aſſuredly,Pſalm. 19.7.8. Pſalm. 119.10…Ps 19:7Ps 19:8Ps 119:10 daily more and more of the will of God: Moreouer to ſtirre them vp by exhortation to obedience.

13 Therefore that prophane opinion ought to depart far out of our mind, that is, that it is not agréeable for Chriſtians to cleane to the doctrine of the lawe, which conteineth the miniſtration of the death: for Moſes taught excellently well,Deut. 31.6. Pſalm. 119.97.Deut 31:6Ps 119:97 that that ſame lawe which with ſinners can ingender nothing but death, ought in the holy to hauehave a better and more excellent vſe.

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

14 In what ſenſe the Morall law is ſaide to hauehave ſtrength as yet, that is to ſay, inaſmuch as it hath the power towardes the faithful to exhort, whereas it were by withſtanding it ſhaketh offMat. 5.1….18.Matt 5:1Matt 5:18 our ſluggiſhneſſe, and pincheth our imperfection: then hée ſheweth in what ſenſe it may be taken away: that is, in aſmuch as wee are deliuered from the curſe, wherewith it ſtroke our conſcices.

15 A confirmation of the former opinion that is,Gal. 3.10. Deu. 27.20. Gal. 3.12.Gal 3:10Deut 27:20Gal 3:12 that Paule taught that the lawe was abrogated for no other cauſe, it is very plaine, in that he placeth curſe for the cauſe, which all men knowe, doeth not perteine to inſtruction, but only to the force of binding the conſcience.

16 The ceremonies as touching their vſe, but not their effect are abrogated, and this maketh them more honourable:Coll. 2.17. Heb. 10.1. Luke. 16.26. Iohn. 1.15.Heb 10:1Luke 16:26John 1:15 For as they ſhoulde hauehave geuen but a vaine ſhewe to the old people, vnleſſe the power of the death and reſurrection of Chriſt had béen ſhewed therein: ſo if they had not ceaſſed, wee coulde not at this day diſcern to what purpoſe they were ordeined, wée ſée now howe in the aboliſhing of them, the trueth ſhineth better than if they did ſtill a far of and as it were in a vaile ſpread before p. 64ſhew a figure of Chriſt, that hath already plainely appeared.

17 But the reaſon which Paule aſſigneth,Col. 2.13.14. Ephe. 2.14.Col 2:13Col 2:14Eph 2:14 doeth not belong to the Morall lawe, but only to ceremoniall obſeruations, they alſo are not therefore abrogated,Heb. 7.16, 19.Heb 7:16Heb 7:19 becauſe they were as it were a certaine partition, wherewith the Iewes differed from the Gentiles, or a let whereby the Gentiles in time paſt were driuen from the ſocietie of the Iſraelites, but much more becauſe they were nothing but certaine ſolemne inſtrumēts: which witnes our giltines & vncleanneſſe: both which ſith Chriſt by his death, hath taken away, hee is worthily ſaide to hauehave taken away the hand writing that was againſt vsus, and faſtened it to the croſſe.

Cap. 8. An expoſition of the Morall law.

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

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

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

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

4 From hence it commeth and from p. 65no other place, that God, not contented to hauehave ſet before vsus naked preceptes, hath alſo ioyned promiſes and threatninges, and both not only conteine earthly and momentary thinges: but alſo heauenly and eternall.Eze. 184.10. Leuit. 26.4. Deut. …8.1.Lev 26:4Deut 8:1 To conclude, the threates and ordinances doe ſignifie Gods ſoueraigne purenes that can abide no iniquitie, but the promiſes doe both witneſſe his louelove to righteouſneſſe & his bountifulneſſe towards vsus.

5 But whereas the Lorde geuing a rule of perfect righteouſneſſe,Deut. 12.8. Deut. 4.11.Deut 12:8Deut 4:11 hath applied all the parts thereof to his owne wil, therin is declared al fained works of vanitie, and a prophanation of true righteouſneſſe not to bée ſuffered; and that ſame approueth y^e things that are preſcribed: ſéeing that obedience ought to be the mother & ſpring of al vertues.

6 Now he commeth to obſeruations, the firſt wherof he would hauehave that we determine that y^e life of man is inſtructed in the law, not only too o…tward honeſty, but alſo to the inward & ſpirituall righteouſnes: and herein he diſputeth from the cōmandements or lawesRom. 7.14.Rom 7:14 of Magiſtrates.

Matth. 5.21.Matt 5:217 This he confirmeth by Chriſts authorite.

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

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

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

11 The third point is, that the law is p. 66rightly & aptly diuided into two tables:Matth. 22.1…. Luke. 10.27.Matt 22:1Luke 10:27 the firſt whereof conteineth religion, without which nothing can ſtand perfect; the other charitie to our neighbor.

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

13. 14.Rom. 11.36. Iere. 31.33. Matth. 22.32. Deut. 7.6. Leui. 19.2. Exo. 3.6. Amos. 12. Pſalm. 80.2. Eſay. 37.16.Rom 11:36Jer 31:33Matt 22:32Deut 7:6Exod 3:6Ps 80:2Isa 37:16 15 Now expounding ſeuerally the commandements of the lawe: hée ſheweth to what end the preface is prefixed in the beginning, that is to ſay, to deliuer the lawe from contempt: and to this end he vſeth thrée argumentes. For to this ende is it, that firſt hee taketh from them the power and right of the ſwoorde: ſecondly he ſetteth before them the promiſe of grace: Laſt of all by calling to minde of a newe benefite to binde them to him only.

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

17 In the ſecond cōmandement there are two parts, the firſt reſtraineth our libertie: that we preſume not to make ſubiect,Deut. 4.15.Deut 4:15 or by any forme repreſent God who is incomprehenſible: The ſeconde part forbiddeth vsus to honor any Image for religions ſake.

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

Eze. 18.20. Iare. 32.18. Eſay. 39.7. Eze. 18.20.Ezek 18:20Isa 39:719. 20 In what ſenſe it is to be taken, firſt, y^t he ſaith, he wil viſit the iniquitie of the fathers vponupon the children, to the thirde and fourth generation. When the Lord taketh away from the houſe of the wicked, his grace the light of the trueth & other helpes of ſaluatiō: in this that the children being blinded & forſaken of him doe goe on in the ſteppes of their fathers, they ſuſteine curſes for their fathers offences. But in as much as they are put too temporall myſteries, and at laſt to eternall deſtruction, p. 67of they are puniſhed by the iuſt iudgement of God, not for the ſins of others, but for their owne iniquitie.

21 Moreouer in what ſenſe that alſo is to be vnderſtood of enlarging y^e mercy of God to a thouſand generations.Gene. 17.7. Pro. 20.7.Gen 17:7Prov 20:7

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

23 But hee intreateth not héere of curſings, which conteine manifeſt reproch againſt god (as things which are vnméet to be reckoned amongſt others) but of an oth: that is,Eſ. 19.18. Iere. 5.7. Sopho. 15.Isa 19:18Jer 5:7 of taking God to witneſſe, to confirme the trueth of our ſpeach, which if it be rightly vſed, ought to be counted a kinde of godlie worſhip, if not, a wicked prophanation thereof.

Leuit. 19.12. Iohn. 9.24. 1. Sam. 14. 2. Cor. 12.3.Lev 19:12John 9:241 Sam 142 Cor 12:324 But herein we offend 2. waies: firſt, if in calling y^e Lord to witnes, we forſwere our ſelues, & ſo reproch him.

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

26 Hee vſeth thrée argumentes againſt p. 68the Anabaptiſts which deteſt all othes without exceptiō,Matth. 5 34. Iac. 5.12. Exo. 22.11. Iohn. 7.16.Matt 5:34Jas 5:12Exod 22:11John 7:16 becauſe Chriſt ſaid, Swere not at al. firſt bicauſe Chriſt cannot be contrary to his father, that he ſhould forbid or condemne the ſame which his father permitteth and commandeth. Moreouer by enterpreting y^e place. There is only forbidden vaine othes: and where it is ſaide, Swere not at all, this worde All, is referred not to Swere, but to the formes of othes: neither doth Chriſt in that place where he forbiddeth them to ſwere by heauen & earth, and Ieruſalem, ſpeake it to correct ſuperſtition, as ſome men falſly think, but he rather confuteth their ſophiſticall ſubtiltie, which thought it no fault babblingly to throwe out indirect othes, as thogh they ſpared y^e holy name of God w^t is ingrauē in al his benefits.

27 Laſt of all by the example of Chriſt & his Apoſtles. Not onelyonly,Heb. 6.16. Gene. 214. Ruth. 3.13 1. King. 18.1….Heb 6:16Ruth 3:131 Kgs 18:1 publike othes are lawfull, but alſo priuate, adioining offences which y^e law preſcribeth, which are there alſo recited.

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

Number 23.22. Eze. 20.21. Iere. 17.12.27. Exo. 31.13. Nehe. 9.14. Eze. 20.12. Heb. 3.13.Ezek 20:21Jer 17:12Jer 17:27Exod 31:13Ezek 20:12Heb 3:1329 The ſhadowing of the ſpirituall reſt, was the principal point in the ſabboth, wherin is ſhewed that God is our ſanctifier, whereupon this followeth that wée muſt kéepe holy day, leaſt wée hinder God working in vsus.

30 If any man require ſome ſecrets ſignificatiō in the nūmber ſeuen: the meaning is that the Lord by the ſeuēth p. 69day pointed to his people the future perfection of the Sabaoth in the laſte day:Eſai. 66.23. 1. Cor. 15.38.Isa 66:231 Cor 15:38 whereby our whole lyfe might by continuall meditation of the Sabaoth aſpire to this perfection.

31 If any man miſlike this ſecret obſeruatiō of the number,Eſai. 58.13. Rom. 6.4. Col. 2.16.17.Isa 58:13Rom 6:4Col 2:16Col 2:17 as a matter too curious, and had rather take it more ſimply: it maketh ſmall matter: ſo that the Myſterie remayne which is therein principally ſet foorth, concerning that perpetuall reſt of workes: yet ſo that the ſuperſtitious obſeruing of dayes ought to be farre from Chriſtians.

32 The two latter are the cauſes wherby we are enduced,Deu. 5.14. Ex. 25.12. 1. Cor. 14 40.Deut 5:14Exod 25:121 Cor 14:40 the Iewes Saboth being abrogated, to obſerue the ſeuenth day, firſt becauſe neceſſitie requireth that at appointed dayes we méete together to heare the worde, to break… the myſtical bread, and to publike praiers. Moreouer, that to ſeruants and labourers, yea & to cattell alſo, be graunted their reſt from their labour.

33 Againſt certaine vnquiet Spirits which at this day complaine that Chriſtian people are mainteyned in Iudaiſme,Col. 2.16. Gal. 4.10. Rom. 14.5. 1. Cor. 16.2.Col 2:16Gal 4:10Rom 14:51 Cor 16:2 becauſe there is kepte ſome obſeruing of dayes.

Eſai. 1.13.58.13Isa 1:13Isa 1:5834 The old fathers hauehave not without choice put in place of the Sabboth day the day that we call Sunday: although ſuperſtitious neceſſitie ought héere alſo to be farre of: which ſhalbe, if it bee referred to the only obſeruing of diſcipline, and of well ſetled order.

35 The ende of the fift commandement is, that we reuerence them whom the Lord hath ſet ouer vsus, and that we yéelde to them, honour, obedience and thankefulneſſe:1. Tim. 5.17.1 Tim 5:17 wherevpon it followeth, that it is forbiddē vsus, to withdraw any thing from their dignitie, either by cōtempt obſtinacie, or vnthankfulnes: and to what end he maketh mention of father and mother only.

Ex. 21. Leui. 20.9. Leui. 10.9. Pro. 10.10. Deut. 21.1…. Mat. 15.4. Ephe. 5.1. Col. 3.20.Exod 21Prov 10:10Deut 21:1Matt 15:4Eph 5:1Col 3:2036 It maketh no difference whether they be worthie or vnworthie, to whom this honor is yéelded. where alſo is confirmed that thoſe thrée kindes of honour are due to him.

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

39 This is the ſumme of the ſixte commandement, that not only all outward violence and wrong, but alſo anger, hatred, and inwarde deſire to hurt:1. Ioh. 3.15. Mat. 5.22.1 John 3:15Matt 5:22 but of the contrarie parte, euerie one ought to meditate in his mynde, and procure with all his power, the health, ſafetie, and quiet, of eueryevery one. Séeing that of anger & murder riſeth murder. When namely, he forbiddeth this, hée doth manifeſtly forbyd all thoſe things alſo, from whence they are wōt to take beginning. Moreouer, if he kill, which when he can ſaue, doth not ſaue: and no man ſaueth, whom either he hateth, or doeth not louelove: hereby alſo it followeth, that we are murtherers alſo of all them whome eyther we hate or doe not louelove. And to this rule is the meaning of the thrée Chapters next following to be required.

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

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

42 The gift of continencie is only in the hande of God: to ſome men altogether denied,Mat. 19.12. Cor. 7.7.Matt 19:12 to other graunted, but for a tyme.

1. Cor. 7.2.9. 1. Cor. 6.24.1 Cor 7:21 Cor 7:91 Cor 6:2443 So long eueryevery man may abſtaine from marriage, as he ſhall be méete to liue to kéepe ſingle eſtate: if he goe beyond, he ſtriueth with God, and nature appointed by him.

p. 7144 Maried folks alſo muſt take héed, that they loſe not the raynes to filthie luſt, ſo that they ought rather to bée compted adulterers of their wiues, thē huſbands: to conclude in this commandement is condemned whatſoeuer they offende in minde, with their eyes, or with wanton attyre, or with the tonge, or with immoderate vſe of meate or drinke, againſt the lawes of chaſtitie. To this place doeth belong this, either to giuegive eare to filthie talke, to liue idlely, to make a ſhewe of ſingle lyfe, to refuſe mariage, when thou canſt not liue chaſtly, & what ſo euer may be thought, whereby incontinency may ryſe, or occaſion to pollute the ſame.

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

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

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

51 The ten Commaundementes being nowe expounded,Deu. 10.12. Deu. 6.5. & 1….13. Matt. 22.37. Rom. 13.10. 1. Tim. 1.5.Deut 10:12Deut 6:5Deut 1:13Matt 22:37Rom 13:101 Tim 1:5 hée ſheweth to what end the whole lawe doeth belong: that is, to the example of pure godlines, to the fulfilling of righteouſneſſe: not to deliuer only the rudimentes and firſt introductions of righteouſneſſe.

52 Where as Chriſte and the Apoſtles in rehearſing the ſumme of the Lawe, doe leaue out the firſt Table:Mat. 5.13. Mat. 19.2…Matt 5:13Matt 19:2 and ſtande onelyonly vppon the ſeconde, they do it to this end, becauſe therein is more perceyued the ſtudie of ryghteouſneſſe and integritie, than in the firſt.

53 Yet it is not more auailable to the Sonne of righteouſneſſe to lyue innocently with men,Pſa. 1….2. Eph. 1.5. Col. 3.14. Rom. 13.8. Gal. 5.14. Mat. 7.12.Ps 1:2Eph 1:5Col 3:14Rom 13:8Gal 5:14Matt 7:12 then with true godlineſſe to honour God. But becauſe a man doeth not eaſily kéepe charitie in all pointes, vnleſſe he earneſtly feare GOD: therefore it is thereby proued that he hath godlines alſo.

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

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

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

57 It is ſhewed by the Scriptures and the Fathers, that they are therfore to be blamed, in this name, and both do confute the reaſons they alledge (that p. 73is) becauſe they are too heauy & waightie: Moreouer becauſe it becommeth not Chriſtians which are vnderunder the law of grace, to be tied with ſo ſtraight a bond. The Monkes aſcribe the place of Mathew, LoueLove your enemies, &c. to themſelues only: and ſo belike ſend all other Chriſtians to the Gentiles and Publicans. For Chriſt ſaith, if they be friendly to your friends, &c.Mat. 5.46.Matt 5:46 So we ſhall be in good caſe no doubt, if the title of Chriſtians be left vntounto vsus, and the inheritance of the kingdome of heauen taken from vsus. Auguſtine ſayeth,Auguſt. de doc…. Chriſti. Cap. 30. When the Lorde forbiddeth to commit fornication, he no leſſe forbiddeth to touche the wyfe of thine enemy, then of thy friend: When hée forbiddeth theft, hée giueth leaue to ſteale nothing at all, eyther from thy friend or from thine enemies. But theſe two, not to ſteale, and not to commit fornication,Rom. 13.…Rom 13 Paule bringeth within the compaſſe of the rule of LoueLove, and teacheth that they are conteyned vnderunder this Commaundement, Thou ſhalte louelove thy neighbour as thy ſelfe.

58 Moreouer becauſe they call it veniall ſinne, both ſecrete vngodlineſſe which is agaynſt the firſt table, and alſo the directe tranſgreſſyng of the laſt Commaundement,Rom. 6.23.Rom 6:23 both are confuted, by playne reaſons, firſt ſeuerally:

59 Moreouer ioyntly: and there is no veniall ſinne but that in the electe,Mat. 5.19. …ze. 18 20. Rom. 6.23.Matt 5:19Rom 6:23 and that not of the nature thereof, but becauſe they obtayne pardon by Gods mercy all other are mortall.

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

CHriſt is more playnely reuealed to vsus in the Goſpell,Mal 42. 1. Pet. 1.12. Ioh. 5.46. Mat. 13.16. Luc. 10.23. Ioh. 8.56. Ioh. 1.18. Hebr. 1.1. 2. Cor. 4.6. 2. Cor. 3.11. 3. Cor. 4.4.1 Pet 1:12John 5:46Matt 13:16Luke 10:23John 8:56John 1:18Heb 1:12 Cor 4:62 Cor 3:112 Cor 3:3 then he was to the Fathers vnderunder the lawe, but yet many of deteſtable vnthankefulneſſe and peruerſeneſſe are more blinde now at midday, than the Fathers were becauſe their mynds are darkened by Satan, that they ſhoulde not ſée the glorie of Chriſt ſhining in the Goſpel, though there be no veyle ſet betwéene them p. 74and it.

2 How ſo euer the worde of the Goſpell being largely taken,Mat. 4.9. Mar. 1.1. 2. Tit. 1.10. Ioh. 1.11.Matt 4:9Mark 1:1Mark 1:2Titus 1:10John 1:11 comprehendeth vnderunder it thoſe teſtimonies which the Lord in tymes paſt beſtowed of his mercy on the Fathers, yet the Goſpell properly and ſpecially ought to be called the publiſhing of grace giuen in Chriſte.1. Tim. 4.….1 Tim 4 Where Paul calleth the Goſpell the doctrine of Fayth, hée compareth Fayth againſt thoſe terrors wherwith the conſcience ſhoulde be troubled and vexed, if ſaluatiō were to be ſought by works. Againe all the promiſes that we here and there finde in the law, concerning frée forgiuenes of ſinnes, wherby God reconcileth men to him ſelf, are accompted partes thereof.

3 Here we muſt take héede of the deuiliſh errour of Seruetus, which vtterly aboliſheth the promiſes,Rom. 8.24. Col. 8.27.Rom 8:24 as if they were ended together with the law, and that by Fayth of the Goſpell there were brought vntounto vsus the accompliſhment of the promiſes:1. Tim. 4.8. 2. Tit. 1.1. 2. Cor. 7.1.1 Tim 4:81 Tim 4:2Titus 1:12 Cor 7:1 as though we ſhoulde otherwiſe wholly enioy Chriſt, but ſo farre as wée embrace him cloathed with his promiſes, although Chriſt offer vntounto vsus in his Goſpel preſent fulneſſe of ſpirituall good thinges, yet the enioying thereof lyeth ſtill vnderunder the kéeping of hope, till beeing vncloathed of the corruptible fleſhe, we be tranſfigured into the glory of them that goe before vsus.

4 And hereby alſo is their error conuinced,Rom. 1.16.Rom 1:16 which do otherwyſe neuer compare the lawe with the Goſpell, but as they compare the merits of works with the frée imputation of righteouſneſſe.Mat. 11.11. Ioh. 1.23. Mal. 4.5. Iob. 5.35.Matt 11:11John 1:23Mal 4:5Job 5:35

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

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

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

2. 3 Firſt he teacheth the ſame in generall, that is, that they are all one in matter and ſubſtaunce, but diuers in adminiſtration, but that the matter may be more playne, hée ſeuerally ſpeaketh of both, firſt,Rom. 1.2. & 3.21. Eph. 1.13. Col. 1.4. 1 Theſ. 2.14. Rom. 3.19.Rom 1:2Rom 3:21Eph 1:13Col 1:41 Thess 2:14Rom 3:19 hée prooueth that there are thinges wherein in all points they doe agrée. The firſt is, that the olde Teſtament as well as the newe, did not only belong to the carnal wealth and felicitie, but much more to the hope of immortalitie and lyfe to come.

4 The which being conſtituted,Ioh. 8.5.6. Heb. 13.8. Lu. 1.5.4.7.2.John 8:5John 8:6Heb 13:8 the other two folow of them ſelues, that is to ſay, that both ſtood vponupon the frée mercy of God, and alſo was confirmed by the meane of Chriſt.

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

…ob. 6.49.6 And becauſe many to mocke this argument, are wont to obiect that which Chriſt ſayeth: Your Fathers did eate Manna in the Wilderneſſe, and are deade neuertheleſſe: but they that eate his fleſhe ſhall neuer dye. Hee ſheweth that this place doeth make nothing agaynſt him: For Chriſte tempereth his talke ſomewhat according to their capacitie, becauſe they deſired onelyonly to be fedde with the food of their belly, but cared not for the meate of the ſoule, deſiring him that he woulde approue his power with miracles as Moſes did in the Wilderneſſe, who obteyned Manna from heauen: but hée anſwered that hée is the miniſter of a much higher grace, in the communion whereof, the carnal féeding of the people which alone they ſo muche eſtéemed, ought of right to be nothing regarded: but Paule becauſe he knewe that the Lorde when hée had raigned Manna from heauen, did not onelyonly powre it downe for the …éeding of their belly, wherevnto they p. 76had reſpect, but alſo did diſtribute it for a ſpiritual myſterie, to be a figure of the ſpirituall quickenyng that is had in Chriſte, did not neglect that parte as moſt neceſſary. Wherevppon it foloweth, that the ſame promiſes of eternall and heauenly lyfe, which now the Lord vouchſafeth to graunt vntounto vsus,1. Pet. 1.23. Eſai. 11.6.1 Pet 1:23Isa 11:6 were not only cōmunicated vntounto the Iewes, but alſo ſealed with the ſpirituall Sacraments.

7 Moreouer out of the old Teſtamēt that ſo the aduerſaries may more certeinly be conuinced: Firſt,Leu. 26.12. Pſal. 144.15. Pſal. 33.12. Aba. 1.12. Eſai. 33.21. Deu. 32.29. Leu. 26.12. Exo. 6.7.Lev 26:12Ps 144:15Ps 33:12Isa 33:21Deut 32:29Exod 6:7 becauſe ſuch effectuall force of lyfe is in the worde of God, that whoſoeuer God vouchſafeth to be partakers thereof, he ſeparateth them into hope of eternall life.

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

…en. 17.7. Ex. 20.6. & 3.6. Mat. 22.23. Luk. 20.32. Deut. 33.3.Exod 20:6Exod 3:6Matt 22:23Luke 20:32Deut 33:39 That hee doeth not onelyonly promiſe that he will bee their GOD, but hée doeth alſo promyſe, that he will be ſo for euer.

10 Fourthly, that the Lord did exerciſe our fathers with eueryevery kinde of tēptation, y^t they ſhould not hope that they ſhould receiue their bleſſing in this lyfe: but that they might know that a better life was layd vp for them,Gen. 3.17. Gen. 4.8.Gen 3:17Gen 4:8 and leauing the earthly life ſhould meditate vpō the ſame. This he ſheweth by many examples, firſt of Adam, Abell, and Noe.

11 Moreouer of Abraham.

Gen. 12.1….Gen 12:112 Thirdly, of Iſaak & Iacob. Gen. 26.35. & 28.1.5. & 29.20. & 31.23. & 32.11. & 35.16. & 37.35 Ge. 34.2. & 35 12 & Ge. 36.18. & 42.32. Ge. 47.9.

13 Wherby he concludeth that they looked for the accompliſhmēt of y^e lords promiſes, not in the earth, but in place elſwhere:Heb. 11.9. Gen. 47.9.Heb 11:9Gen 47:9 & for y^t cauſe, they hauehave ſhewed that this life was nothing but a pylgrimage, and they greatly eſtéemed the buriall of y^e land of Canaan: both which was a figure of eternall felicitie.

p. 7714 Fiftly, that by the example of Iacob ſo much deſiring the birthright:Gen. 49.18. Num. 23.1… Pſal. 34.22.Gen 49:18Num 23:1Ps 34:22 it may appeare that all they had the felicitie of the life to come ſet before them in all the ſtudies of their lyfe, and not only the Saints, but alſo Balaam him ſelfe wanted not a taſt of ſuch vnderſtanding.

15 Sixtly, that Dauid him ſelfe promiſed him ſelfe ſo great and excellent things from the Lorde:Pſalm. 39.13. Eſay. 51.6.Ps 39:13Isa 51:6 who notwithſtāding wil hauehave this life to be nothing els but vanitie: whervpon it foloweth, that he hath his felicitie laide vp in an other place, and loketh for that ſaluation which is ioyned with gods eternitie.

16 Seuenthly, that ye may no otherwiſe take that which here and there he ſpeaketh of the proſperous ſucceſſe of the faithfull,Pſalm. 97.10. Pſalm. 112.7.9.Ps 97:10Ps 112:7Ps 112:9 but as they may be applyed to the open ſhewing of the heauenly glory: Séeing héere they are oppreſſed with all kinde of euill.

17. 18 And in this ſenſe hauehave all the faythfull receiued theſe promiſes,Pſalm. 17.15. Iob. 21.13. Pſal. 49.7. Prou. 10.7.Ps 17:15Job 21:13Ps 49:7Prov 10:7 that they might lift vp their eyes to Gods Sanctuary, wherein they had that layd vp in ſtore,2. Sam. 29. Eze. 2. l. 10.33.Ezek 2 which appeareth not in the ſhadow of this preſent life.

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

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

p. 7821 This he plainely ſheweth by one example taken out of Ezechiell of the drye bones which ſerued to correct their incredulitie at y^e time,Eze. 37.4.Ezek 37:4 Eſay. 26.19.Isa 26:19& to ſhew howe farre the power of the Lorde extended beyond the account of the people.

22 There are alſo ſome places in the Prophetes that without any couering doe ſhewe the immortalitie to come,Eſay. 66.22. Dani. 12.1.Isa 66:22 that is prepared for the faithfull in the kingdome of God.

23 The concluſion of the whole chapter where againe are alledged certaine teſtimonies of ſcripture for a more fuller confirmation,Matth. 8.12. Acts. 3.29. 2. Cor. 3.14.Matt 8:12Acts 3:292 Cor 3:14 & as well the Saduces as the Iewes are reprehended.

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

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

Gal. 4.1.Gal 4:12 This doeth better appeare in a ſimilitude which the Apoſtle hath put of a young heire within age, which being not able to gouerne him ſelfe, followeth the guiding of y^e Tutor to whoſe cuſtodie hée is committed. The ſame inheritance was appointed them that is appointed vsus: the ſame cuſtome was among them: but whereof the age was childiſh,Gene. 15.1.10. Pſal. 37.26. Pſalm. 106.5. Iob. 18.17Gen 15:1Gen 15:10Ps 37:26Ps 106:5Job 18:17 therefore the Lorde kept them vnderunder his ſcholing that hee gaue them not the ſpiritual promiſes ſo naked, and openly, but as it were ſhadowed with earthly promiſes.

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

4 The difference is, that the olde teſtament,Pſalm. 110.4. Heb. 7.11. Matth. 26.20.Ps 110:4Heb 7:11Matt 26:20 while it ſhadowed all thinges in Ceremonies in the abſence of the trueth, it did ſhewe only an image, and ſhadowe in ſtéede of a bodie: but p. 79but the newe Teſtament geueth the trueth preſent, and the ſounde body it ſelfe.

5 And herevpon it commeth to paſſe that we are ſaued by the ſcholing of the lawe to bée led vntounto Chriſt.Gal. 3.24. Matth. 11.13. Col. 1.9.Gal 3:24Matt 11:13Col 1:9

6 Neither doth that make againſt vsus, that there can ſcarcely any one be found in the Chriſtian Churche that in excellency of faith,Matth. 13.17. Luke. 10.13. 1. Pet. 1.2.Matt 13:17Luke 10:131 Pet 1:2 may bee compared with Abraham: or that the Prophetes excelled in ſuch force of ſpirite, that euen at this day they lighten the whole worlde withall.

7 The third difference is that which is taken out of Ieremie & Paul,Iere. 31.31. 2. Cor. ….5.Jer 31:31 of putting the law of God in y^e bowels of the faithfull, and writing thoſe things in their heartes, whereof he generally entreateth firſt.

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

9 The fourth difference is that the ſcripture calleth the olde Teſtament,Rom. 8.18. Heb 12.18. Gal. 4.21.Rom 8:18Heb 12:18Gal 4:21 the teſtament of bondage, for that it engēdereth feare in mens mindes: but the newe is called the Teſtament of libertie, becauſe it raiſed them vp to confidence & aſſurednes. When the ſame is ſhewed by thrée arguments he wipeth away the obiection.

10 Thoſe thrée laſt differences are compariſons of the Law & the Goſpell: but the firſt is farther extended, that is, to the promiſes which were ſhewed before the lawe, which hée ſheweth out of p. 80Auguſtine are not to be reckoned vnderunder the name of the olde teſtament, ſeeing they which had them were directed to the mediator: as alſo the Fathers which afterward liued vnderunder the old teſtament. Auguſtine had regard to the ſaying of Ierome & Paule, where the old lawe is ſeuered from the worde of mercy and grace.Iere. 31.31. 2. Cor. 2.3.4.5. Matth. 11.13.Jer 31:312 Cor 2:32 Cor 2:42 Cor 2:5Matt 11:13 Our Sauiour Chriſt doeth make diſtinction betweene the cleareneſſe of the Goſpell, and the darker diſtribution of the word that went before.

11 The fift difference that the olde Teſtament did belong to one people only:Deut. 31.8. Acts. 14.16.Deut 31:8Acts 14:16 The newe Teſtament to all men. For he ſuffered other nations to walke in vanitie, as though they had not any entercourſe, or any thing to doe with him: neither did hee to helpe their deſtruction geue them that which was only the remedie, namely the preaching of his word: Iſraell was then y^e Lords ſonne, his owne darling other were ſtrangers: Iſrael was knowne to him & receaued into his charge & protectiō, other were left to their owne darknes: Iſraell was ſanctified by GOD, other were prophane:Gal. 4.4. Ephe. 2.14. Pſalm. 2.8.Gal 4:4Eph 2:14Ps 2:8 Iſraell was honored with the preſence of god, other were excluded from comming nigh to him tyll the fulneſſe of time.

Phi. 2.9. Matth. 15.24. Col. 10.11.Matt 15:2412 By occaſion whereof he ioineth rather a ſubſtantiall than an excellent declaration of the calling of the Gentiles.

13 But that theſe thinges may better appeare, hee anſwereth to two obiections wherewith this doctrine of the difference of the old & new Teſtament is wont to be trobled. The firſt wherof is, that it is not likely y^e God which doth alwayes agrée with himſelf, could ſuffer ſuch alteration, that hée ſhoulde diſalowe that which once hee hath allowed, to which hee anſwereth in this place: in this wiſe, if y^e father of a houſhold do inſtruct, rule, & order his childrē of one ſort in childhoode, of an other in youth, and of an other, in mans ſtate, we can not ſay, that he is fickle & forſaketh his owne purpoſe. Paule maketh the Iewes like vntounto children, and chriſtians like vntounto young men: what diſorder p. 81is there in this gouernment of God,Gal. 4.4.Gal 4:4 that he helde them in their childiſh leſſons, which according to the capacitie of their age were fit for them. and enſtructed vsus with ſtronger and as it were more manly diſcipline.

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

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

FIrſt hee proueth generally, that it was neceſſary, not abſolutely,1. Tim. ….3. Heb. 4.1….Heb 4:1 but by Gods decrée, that whoſoeuer ſhould bée Mediator ſhoulde bée GOD and man.

2 Moreouer by the office that the Mediator had to doe, that is, that he ſhould ſo reſtore vsus into Gods fauour, that hée ſhoulde make vsus of the children of men the children of God; and of heires of hell fier,Iohn. 10.17. Rom. 8.17John 10:17Rom 8:17 the heires of the heauenly kingdome: and to bring this to paſſe, it was neceſſary, firſt that hee ſhoulde bée God:

3 Then that hée ſhoulde be man.

Col. 1.15 Eſay. 53.45. Iohn. 19.14 Matth. 9.12. Heb. 5.1 Rom. 8.3 Luke. 24.26 Iohn. 3.14 Col. 2.3 …. Cor. 2.2Col 1:15Isa 53:45John 19:14Matt 9:12Heb 5:1Rom 8:3Luke 24:26John 3:14Col 2:34 This cauſe of Chriſtes incarnation ought to ſuffice, to reſtraine al vaine ſpeculations: of which ſort he reciteth one, that Chriſt ſhould hauehave béen man, although there had béene no neede of remedie to redéeme mankinde. This vanitie (which a litle after he aſcribeth to Oſiander) the better to take away, firſt hee teacheth that all the ſcriptures doe witneſſe, that hée was promiſed from the beginning to reſtore the worlde falne into ruine, and to ſuccour men being loſt, & this hée ſheweth very plainely, and in order, firſt by the lawe: then by the Prophets: thirdly by Chriſt him ſelfe: fourthly, by the Apoſtles: laſt, by all together.

5 Moreouer howe vaine and wicked raſhneſſe it is, that ſuch tickle headded p. 82ſpirites, doe imagine that none of theſe doe prooue the contrary,Ephe. 4.5. 1. Tim. 1.15. Tit. 3.9 Ephe. 4.22Eph 4:51 Tim 1:15Titus 3:9Eph 4:22 but that the ſame Chriſt that redéemed men being damned, might alſo in putting on their fleſh, teſtifie his louelove toward them, being preſerued and ſafe.

6 After hée confuteth the principle of Oſiander, that is to ſay, that man was to this end created to the image of God, becauſe he was faſhioned after the patterne of Chriſt to come, that hee might reſemble him, whom the father had decréed to cloth with our fleſh. Whervpon he gathereth, that if Adam had not falne, yet Chriſt ſhould hauehave béen man: which is falſe, for man was created after the image of GOD,Gen. 1.27 Col. 3.10.Gen 1:27Col 3:10 in whom the Creators will was, to hauehave his glory ſéene as in a looking glaſſe: to this degrée of honor was hée aduanced by the benefite of y^e only begottē ſonne, who is a cōmon head to angels aſwel as to mē.

7 And hée confuteth certaine other obiections & abſurdities:Heb. 4.10 1. Cor. 15.47. Luke. 3.38 Ephe. 3.30Heb 4:101 Cor 15:47Luke 3:38Eph 3:30 That Chriſt ſhoulde bée borne man by an accident cauſe, cōtrary to the ſcriptures: that he ſhould not be head ouer Angels, vnleſſe it had béene purpoſed by GOD to his ſonne with fleſhe, which is falſe.

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

Gen. 17.7. Pſalm. 45.7. Matth. 1.1. Rom. 3. Matth. 4.4. Heb. 1.11. Iohn. 16.16.Gen 17:7Ps 45:7Matt 1:1Rom 3Matt 4:4Heb 1:11John 16:16FIrſt the ſimple trueth of the thing is proued by many places of ſcripture, for the bleſſing is promiſed neither in a heauenly ſéede, nor in the counterfeite ſhape of man, but in the ſéede of Abraham, and Iacob, neither is the eternall throne promiſed to a man of the ayre, but to the ſonne of Dauid, & the fruite of his wombe.

2 Moreouer the Marcionites, which imagined that Chriſte had put on a phantaſticall body in ſtéede of a true body; and the Manichies, which framed Chriſt a body of heauen, or of the aire are firſt confuted. The Marcionites maintaine their errour by this, that in ſome places it is ſaide, y^t he was made after the likeneſſe of man, and that hée was found in ſhape as a man. But the Apoſtle there doth not teach what maner p. 83of body Chriſt tooke vponupon him, but that whereas hée might hauehave ſhewed foorth his Godhead,Phi. 2.7. 1. Pet. 3.18 2. Co. 13.4.1 Pet 3:182 Cor 13:4 he made none other ſhewe of him-ſelfe, but as of an abiect and vnregarded man. Hée teacheth not what Chriſt was, but how he behaued himſelfe, the Manichies framed Chriſt a body of the aire, becauſe he is called the ſeconde Adam, heauenly of heauen. But the apoſtle in that place doth not bring in a heauenly eſſence of the body, but a ſpirituall force, which being powred abroad by Chriſt doth quicken vsus.1. Cor. 15.16 Pſalm. 8.4. Heb. 2.14. Rom. 8.29 Gen. 3.15.1 Cor 15:16Ps 8:4Heb 2:14Rom 8:29Gen 3:15 If Chriſt had not all one nature with vsus, Paule had reaſoned in vaine that if Chriſt be riſen againe, wée ſhall alſo riſe againe, &c.

3 They are alſo prooued to do no leſſe fooliſhly then wickedly,Gal. 3.18. Rom. 1.3. Pſalm. 132.11. Matth. 1.5.Gal 3:18Rom 1:3Ps 132:11Matt 1:5 while they intangle with Allegories, theſe teſtimonies, where Chriſt is called the ſéede of Abraham: and the fruite of the wombe of Dauid, by occaſion wherof certaine thinges are noted of the Genealogie of Chriſt: and firſt of all that is confuted which ſome new Marcionits go about, that women are without ſéede.

4 Laſt of al there is anſwered to certaine their abſurdities wherewith this doctrine is troubled with men of that ſort.Rom. 5.12 1. Cor. 15.47 Rom. 8.3Rom 5:121 Cor 15:47Rom 8:3

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

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

1 As touching the firſt parte of the Chapter, he proueth that there may bee two natures in Chriſt, the firſt, drawn from a ſimilitude, which is of the coniunction of the body and ſoule, where it is ſaide,Iohn. 1.14John 1:14 That the worde is made fleſhe, that is not ſo to be vnderſtood, as thogh it were either turned into fleſhe, or confuſedly mingled w^t fleſh: but becauſe he choſe him a tēple of the virgins wombe to dwell in. Hée that was the ſonne of God, became alſo the ſonne of man, not by confuſion of ſubſtance, but by v…itie of perſon, the ſimilitude of man is p. 84fitteſt for this myſterie, who conſiſteth of ſoule and body, whereof neither is ſo mingled with the other, but that either kéepeth his owne nature, for that may be ſpoken of the ſoule, which cannot bée ſpokē of the body, & that may be ſaid of the body, that cānot be ſaid of y^e ſoule.

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

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

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

5 As touching the other, ſith Seruetus doeth not acknowledge him to bée the ſonne of God,Rom. 8.15. Pſalm. 82.7. Col. 1.15.Rom 8:15Ps 82:7Col 1:15 but in this that hée was begotten of the holy Ghoſt, in the wombe of the virgin: firſt hee proueth that he was the ſonne of God from eternitie.

6 Moreouer he confirmeth his iudgements, that is, becauſe otherwiſe i… ſhould neceſſarily follow,Rom. 1.2. 2. Cor. 13.4 Rom. 9.2Rom 1:22 Cor 13:4Rom 9:2 that he in reſpect of humane nature, is the ſonne: although in meane time he graunt that the man Chriſt is called, & is the ſonne of God: but not as the faithfull are, yet the ſonne of God in reſpect of duty, as alſo he is called man according to fleſh.

7 Thirdly he ſheweth two teſtimonies of ſcriptures, which Seruetus alledgeth for him ſelfe,Rom. 8.32 Luke. 1.32 1. Iohn. 1 1 Miche. 5.2 Ephe. 4 15 …rou. 30.4Rom 8:32Luke 1:321 John 1:1Eph 4:15 to proue that he in reſpect of his humanitie, is called the ſonne of God doeth make nothing for him. Hée ſheweth alſo y^e an other falſe malitioous allegation whereby he imagineth that before Chriſte appeared in the fleſh, he was neuer called the ſonne of God, but vnderunder a figure, is vaine: to p. 85conclude al the Fathers ſtand with vsus howſoeuer they dare obiect to Irenaeus and Tertullian.

8 Laſt of all, hée concludeth that all they which acknowledge not the ſonne of God but in the fleſhe, doe no otherwyſe acknowledge the Sonne, but as he is conceiued of the holy Ghoſt, as though he had humaine nature by deriuation from God, becauſe he breathed into Adam the breath of lyfe. As the Manichies ſometyme did imagine.Gen. 2…. Thus the eternall begetting of wiſedome is deſtroyed. Eccle. 2.14.Gen 2Eccl 2:14 And as touching certaine of Seruetus errors which tende to this pointe, he accompteth it vayne, to open their iuſt confutation. Notwithſtanding he briefelye toucheth many of them.

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

The Papiſts being content with vaine pretence of the name, ſpoyle him of his power and dignitie, and therfore are without a head. Col. 2.19. Ioh. 4.25. Eſai. 55.4. Hebr. 11. Pſa. 24.9 Dan. 9.2 Eſai. 61.1 Mat. 3.17 Ioel 2.22 1. Cor. 1.30 Col. 2.3. 1. Cor. 2.2.Col 2:19John 4:25Isa 55:4Heb 11Ps 24:9Dan 9:2Isa 61:1Matt 3:17Joel 2:221 Cor 1:30Col 2:31 Cor 2:2CHriſt is founde out not in déed, but in name, vnleſſe it be among them, which acknowledge him effectually and not coldly, a Prophet, a King, and a Prieſt. As touching the firſt, all other Prophetes, they did in the meane tyme ſo lighten the Churches with their propheſies, that yet after a ſort they kepte it in ſuſpence till the comming of the Mediator, which ſhould teach al things.

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

Luc. 1.33 Pſal. 89.36 Eſ. 53.8 Pſal. 1.34 Pſal. 110.1 Ioh. 18.36Luke 1:33Ps 89:36Isa 53:8Ps 1:34Ps 1103 Speaking of his kingdom, firſt hée affirmeth it to be ſpirituall, not earthly or worldly, yet is it of ſuch force, that it alwayes defendeth y^e vniuerſal church, and eueryevery member againſt eueryevery preparation of the deuil, & alſo eſtabliſheth p. 86and confirmeth to eueryevery and ſingular Chriſtian, immortalitie, as thoſe y^t are grounded vponupon the eternal ſeat of God.

4 And becauſe it is ſpiritual, therfore it is to be known, that whatſoeuer felicitie is promiſed vsus in Chriſte, it conſiſteth not in outward commodities,Luk. 17.28Luke 17:28 but it is ſpirituall, and lifteth vsus vp to eternal life.Rom. 14.17Rom 14:17 And ther are two things which therby come vntounto vsus: firſt that he enricheth vsus with all good things neceſſary to ſaluation: ſecondly, that hée maketh vsus vnexpugnable againſt all the aſſalts of the ſpirituall enemy.

5 Therfore was he annointed,Eſai. 11.2 Pſal. 45.8 Ioh. 3.34 Ioh. 1.16. Eph. 4.7. Ioh. 1.32. Luc. 3.22 1. Cor. 15.2… 1. Cor. 15.28 Phi. 2.9 Eſai. 33.22 Pſal. 29 Pſal. 110.3Isa 11:2Ps 45:8John 3:34John 1:16Eph 4:7John 1:32Luke 3:221 Cor 15:21 Cor 15:28Isa 33:22Ps 29Ps 110:3 not with earthly oyle, but with heauenly oyle, that is to ſay, with the holy Ghoſt, and that not for him ſelfe, but to powre his plentie vponupon vsus, being hungry & dry, the ſpirit vndoubtedly choſing his ſeate in Chriſt, that from thence the heauēly riches might largely flow out vntounto vsus.

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

6 As concerning the Prieſthood, it is ſhewed that he is the only Prieſt which is pure from all ſpot, and deſerued both for him ſelfe and vsus an entrance, and he is the only expiation, whereby he hath both ſatiſfied for our ſinnes,Pſal. 110.4.Ps 110:4 and wiped away our guiltineſſe. And that is of great waight, that hee is appoynted a Prieſt for euer, with that ſolemne othe ſpoken without repentaunce. And for this cauſe not only ariſeth an aſſurance to pray, but alſo quiet in the godly conſciences: for becauſe wée obteyned by the power of his Prieſthoode,Rom. 1.6. I…. 17.15. Dan. 9.24.Rom 1:6Dan 9:24 that we being made Prieſtes in him, may enter fréely into the heauenly Tabernacle that all the ſacrifices of praiers & praiſe, that come from vsus, may be acceptable and ſwéete ſmelling in the ſight of God. Finally, the Papiſts doe offend in this pointe of doctrine, that brag that Chriſt offereth him ſelfe in their Maſſe.

p. 87Cap. 16. Howe Chriſt hath fulfilled the office of a Redeemer to purchaſe ſaluation for vsus: wherein is entreated of his death and reſurrection, and his aſcending into heauen.

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

1 Such ſound ſaluation is ſet before vsus in Chriſte,Act. 4.12. Mat. 12.1.Acts 4:12Matt 12:1 that what ſo euer is neceſſary for vsus to ſearche the ſame, wée may finde it plentifully in him. Barnard ſayeth, that the name of Ieſus, is not only light, but alſo meate, yea and oyle alſo without which all the meate of the ſoule is drye, and alſo ſalt, without the ſeaſoning whereof, all that is ſet before vsus is vnſauorie: Finally, it is the hony in the mouth, melodie in the eare, ioyfulnes in the heart, and alſo medicine and what ſo euer is ſpoken in diſputation is vnſauorie, but where his name ſoundeth.

2 Therefore by the way it is here to be ſéene in what ſenſe it is to be taken, that God was our enemy, till he was reconciled to vsus by Chriſte,Rom. 5.10 Gal 3.10 Col. 1.21Rom 5:10Gal 3:10Col 1:21 when notwithſtanding his mercy doth both preuent, and alſo he did not delaye to giuegive Chriſt willingly, which ought to be reckoned manifeſt ſignes of louelove: ſuch maner of ſpeeches are applyed to our capacitie, that we may the better vnderſtād how miſerable and wretched our eſtate is without Chriſt.

3 Yet is that not falſly ſayde: But God by meanes of his office & nature of iuſt righteouſneſſe, findeth in vsus that which he may worthily hate till y^e guiltines be aboliſhed through Chriſt, how ſo euer of his goodnes he loueth that in the meane tyme which is his owne.…. Ioh. 4.29John 4:29

p. 884 This he confirmeth by the Scriptures & by Auguſtine, which are theſe.Ioh. 4.16 Rom. 5.10 Aug. Trat. … Ioh. 1.10John 4:16Rom 5:10John 1:10 The louelove of God is incomprehenſible, and vnchaungeable: for he began not to louelove vsus, ſince the tyme that we were reconciled to him by y^e blood of his ſonne: but before the making of the world hée loued vsus, euen before that we were any thing at all, that we might alſo be his children, with his only begotten ſonne, therefore where as wée are reconciled by the death of Chriſt, it is not ſo to be taken, as though the ſonne did therfore reconcile vsus vntounto him, that hée might nowe begin to louelove vsus, whom he hated before: for we are reconciled to him that already loued vsus, to whome we were enimies by reaſon of ſinne. And whether this be true or no which I doe ſaye,Rom. 5.…Rom 5 let the Apoſtle beare witneſſe, He doeth commēd, ſayth he, his louelove towards vsus, bicauſe whē we wer yet ſinners, Chriſt died for vsus, he therfore had a louelove to vsus, euen thē whē we were enimies to him, & wrought wickednes. Therefore after a maruellous & diuine manner hée loued vsus, euen then when he hated vsus: for he hated vsus, in that we were ſuch as he had not made, & becauſe our wickednes had on eueryevery ſide waſted away his worke, hée knewe howe in eueryevery one of vsus, both to hate that which wée our ſelues had made, and to louelove that which he had made.

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

Rom. 5.19. Gal. 4.4. Mat. 3.25. Rom. 4.25. Iob. 1.29. Rom. 3.24. 1. Cor. 5.21. Phi. 1.7. Ioh. 10.15. Eſai. 53.7. Ioh. 18.4. Mat. 27.11. Hebr. 10.5. Pſal. 40.9. Eſai. 53.9.21. Mat. 15.18. Pſal. 69.5. Ioh. 18.38.Rom 5:19Gal 4:4Matt 3:25Rom 4:25Job 1:29Rom 3:241 Cor 5:21John 10:15Isa 53:7John 18:4Matt 27:11Heb 10:5Ps 40:9Isa 53:9Isa 53:21Matt 15:18Ps 69:5John 18:385 As concerning the death of Chriſt, hee proueth that the worke of our redemption doth chiefly ſhine therin, how ſo euer he hath brought it to paſſe in the whole courſe of his life. In y^e ſame death alſo his willing ſubiection hath the firſt degrée, which notwithſtanding was not vtterly voide of all ſtrife: as in the action he bringeth in two thinges to bée conſidered. Firſt that he was condemned as a guiltie perſon, bearing our perſon. Secondly, that hée was neuertheleſſe p. 89acquited, by the mouth of the Iudge, that it might more manifeſtly appeare, that hée was puniſhed not for his owne, but for our defalt.

6 This manner of death is not without a great myſterie, ſith whē it is both a curſe it ſelfe, and alſo the ſigne of a curſe, it doeth manifeſtly ſhew, that we for whoſe cauſe he was accurſed, are ſet frée from the curſe of the lawe.Eſai. 53.5.2… 1. Cor 5.2… Rom. 8.3 Eſai. 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17Isa 53:5Isa 53:21 Cor 5:2Rom 8:3Isa 5:3Isa 5:6Gal 3:13Deut 27:261 Pet 2:24Col 2:19Heb 9:17 But hée ſo became accurſed, that he was not ouercome therof: but rather in ſo taking it, he brake & deſtroyed the whole force thereof, that our Fayth conceiueth an acquital in the condemnation of Chriſt, and bleſſing in his being accurſed: becauſe in this his death we hauehave the ſacrifice for ſins, the waſhing from filthe, by the ſheading of his bloud.

7 He alſo deliuered vp him ſelfe in our ſtead, into the power of death,Heb. 2.9 Rom. 6.45 Col. 3.34.…Heb 2:9Rom 6:45Col 3:34 that the ſame being ſubdued, double fruite might thereby come vntounto vsus, that is to ſay, that he might deliuer vsus frō death, and kill our old man by interpartening of him ſelfe with vsus.

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

9 They alſo are deceyued which inte…prete that Chriſte did nothing but deſcende to the ſoules of the Fathers, which were ſhut in Lymbo, but Limbus is nothing elſe but a Fable. And thoſe thrée places of Scripture doe nothing make for them,Pſal. 10.1…. Zach. 9.11Ps 10:1Zech 9:11 which of the vnſkilfull are wont to be alledged for the eſtabliſhment thereof. For the Prophet Dauid ſpeaketh of their deliueraunce, that in far countryes are caſt captiue in bondes. And Zachary compareth the Babylonical ouerthrow wherin y^e people was oppreſſed, to a drye pit, or bottomleſſe depthe, and therewithall teacheth, that the ſaluation of the whole Church is as it were a comming out of the déepe Helles. Moſt true it is that Chriſt ſhined to y^e godly by the power of his holy ſpirite, that they might knowe that y^e grace which they had only taſted p. 90of by hope,1. Pet. 3.1…1 Pet 3:1 was then deliuered to the worlde: on the other ſide that did more plainly appeare to the reprobate, that they were excluded from all ſaluation.

10 11 The true and naturall meaning is,Eſai. 35.5 Act. 2.24 Hebr. 5.7 Pſal. 22.2 Mat. 27.4…Isa 35:5Acts 2:24Heb 5:7Ps 22:2Matt 27:4 that in ſtéede of the wicked dooers, it behoued him to wraſtle as it wer hande to hand with the armyes of hell, and the horrour of death, and féeling the rigor of Gods vengeaunce, and all the ſignes of God when he is angry and puniſheth, to ſuffer in his ſoule the ſharpe torment of a damned & forſaken man, which God layeth in his anger vppon the wicked: this one thing only excepted, that he could not be held bounde of thoſe ſorrowes. This he confirmeth by the teſtimonies of the Scripture and auncient Fathers.

12 This expoſition hée defendeth againſt them,Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 Iob. 12.7.Heb 4:15Matt 26:39Acts 24:2Acts 24:24Matt 27:47Job 12:7 which maliciouſly cry out that by this meanes not only vnordinat & troubled affections, but alſo deſperation it ſelf is aſcribed to the ſonne of God, ſhewing that Chriſt was ſo tempted in all pointes like vntounto vsus, that yet he ſuffered not theſe thinges by violence, or compelled, neyther did hée at any tyme ſinne, neyther fell into any vntemperancie.

13 Comming to the reſurrection, hée proueth that it is vnperfect whatſoeuer we hauehave of his death, vnleſſe the doctrine of his reſurrection be had in mind, although ſometyme our ſaluation bée only aſcribed to his death, and ſo of the contrarie.1. Cor. 15.17. Rom. 8.34. Rom. 6.4. Col. 3.5. Col. 3.2.1 Cor 15:17Rom 8:34Rom 6:4Col 3:5Col 3:2 Therefore ſo often as mention is made of his death only, there is alſo comprehended that which properly belongeth to his reſurrection: and y^e like figure of comprehenſiō is there in the worde Reſurrection, as ofte as it is vſed ſeuerally without ſpeaking of his death. Finally, there ariſeth a triple commoditie thereof, that both hée hath gotten vsus righteouſneſſe before GOD, and are euen now by his life renued vntounto newneſſe of lyfe, and alſo that it is an earneſt to vsus of the reſurrection to come.

Ephe. 4.10 Ioh. 7.37. Ioh. 16.7. Mat. 28.20 Act. 13.19Eph 4:10John 7:37John 16:7Matt 28:20Acts 13:1914 As concerning his aſcention into heauen: thereby he beginneth at length his kingdome: Séeing alſo, after hée was aſcended into heauen, when hee p. 91duplicate page duplicate page p. 91had forſaken the earth,Mar. 16.1… Hebr. 1.1.Mark 16:1Heb 1:1 hée powred a more greater aboundance of his ſpirit, and aduaunced his power more greater, both in helping his, & alſo in ouerthrowing his enemies, yet ſo is he now abſent according to the preſence of his bodie, that hée is eueryevery where preſent according to his Maieſtie, & with more preſent power doeth gouerne, heauen, and earth.

15 Herevpon it foloweth,Ephe. 1.2… Phi. 2.9 1. Cor. 15.2… Eph. 4.15 Act. 2 39 Heb. 1.7 Act. 7.50Eph 1:21 Cor 15:2Eph 4:15Acts 2:39Heb 1:7Acts 7:50 that which is preſently added, that he ſitteth at the right hande of his Father, ſpoken by way of ſimilitude, taken of Princes, whereby his bleſſedneſſe is ſignified: but much more thoſe offices to rule and gouerne are committed vntounto him, that both heauenly and earthly creatures may with admiration looke vppon his Maieſtie, be gouerned with his hande, beholde his countenaunce, and be ſubiect to his power, and it forceth not that Steuen ſawe him ſtanding, becauſe we ſpeake not here of the geſture of his bodie, but of the maieſtie of his dominion: ſo that to ſit, is nothing els but to be chiefe Iudge in the heauenly iudgement ſeate.

Eph. 2.… Hebr. 7.25 Rom. 8.34 Ephe. 4.6Eph 2Heb 7:25Rom 8:34Eph 4:616 Hereof Fayth gathereth a triple commoditie. Firſt the Lorde by his aſcending into heauen, hath opened the entrye of the heauenly kingdom, which was ſhutte vp by Adam. Moreouer, that hée ſitteth with his Father as a Patrone, Interceſſour, and continuall Aduocate, &c. Finally, that his power beyng powred from thence vntounto vsus, hée worketh many thinges excellently in vsus.

Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.1Acts 1:11Matt 24:30Matt 25:31Heb 9:271 Tim 4:117 As concernyng the returne of Chriſt to iudge the quick and the dead, Firſt hée briefly expoundeth the doctrine it ſelfe. Secondly, hée ſheweth in what ſenſe they are called quicke, which ſhall bée found alyue at that day: becauſe ſome of the olde Fathers hauehave doubted in the expoſition of the ſame worde.

18 What a ſingular cōfort thereof ariſeth to vsus,Rom. 5.33 Ioh. 5.22Rom 5:33John 5:22 when we heare that iudgement is in his power which will be our gentle Prince, head and Patrone. And what is to be thought of this Apoſtles Créede.

p. 9219 Of theſe things which are before ſpoken,Act. 4.1… Hebr. 12.17 Gal. 3.1…Acts 4:1Heb 12:17Gal 3:1 it is manifeſt that the whole ſumme of our ſaluation, and alſo eueryevery parte are comprehended in Chriſt. And therefore we muſt ſo much the more héedily beware that we drawe not away from him any parte thereof, be it neuer ſo litle. And the ſame is to bende from the right way, if we bende any part of our thought any way, although we chiefly reſpect him.

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

CHriſt is not only the inſtrument or miniſter of ſaluation,Act. 3.10Acts 3:10 but alſo the Authour and Prince, neyther is Gods grace obſcured by ſo ſaying, becauſe the merite of Chriſte is not ſette agaynſt the mercy of GOD, but hangeth thereon, that both maye well ſtand together, for thoſe thinges which are orderly ſet one vnderunder an other can not diſagrée.

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

2 Theſe two (that is to ſay, the grace of God and the merite of Chriſte) may well ſtande together,Ioh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21John 3:16Col 1:202 Cor 5:19Eph 2:162 Cor 5:21 as is proued by diuers places of Scripture, which knit them together, and ſo truely that they graunt that Chriſte doeth giuegive ſomewhat of his owne: becauſe this praiſe is giuen him ſeuerally from his Father, that it is his grace, and procéedeth from him.

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

4 The better that this ſame thing may appeare,1. Iohn. 15. Luke. 22.20. Ioh. 1.29 Heb. 9.22 Gal. 3.13 Eſay. 53.57 1. Pet. 2.2…Luke 22:20John 1:29Heb 9:22Gal 3:13Isa 53:571 Pet 2:2 he ſheweth that it happeneth to vsus by the death of Chriſt, or the ſheding of his blood.

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

6 It is a fooliſhe curioſitie to ſearche with the ſchoolemen whether Chriſt deſerued for him ſelfe or no:Rom. 8.3… Eſay. 9.6 Iohn. 17.19 Phi. 2.9 Luke. 24.26Rom 8:3Isa 9:6John 17:19Luke 24:26 ſéeing it was neither néedefull that hée ſhoulde bée carefull for him ſelfe: neither doe the Scriptures teach that hee was geuen for him ſelfe, but for vsus.