Skip to main content

Full text of "An abridgement of the Institution of the Christian religion writen by M. Ihon Caluin : wherein briefe and sound aunsweres to the objections of the adversaries are set downe"

See other formats 


£5 

# 

J 

*fc 

CD 

<*£ 

r; 

r^*                *~2 

cd 

V— 

cd 

m    a 

_l 

& 

c 

«     S 

rt 

<&>            O 

"  iZ 

*5            H 

CL 

^      8 

41- 

Q 

fe 

R: 

fc." 

llectior 

Divisic 
Section 

1 

%** 

o 

Ot 

(J 

g 

% 

\      • 

#) 

&yB 

/13% 


> 


V 


^ 


\ 


\ 


t 


/vi 


AN 

ABRIDGEMENT 

OF  THE  INSTITVTION 

OF,  CHRISTIAN    RELIGION 
written  by  M.  Ihon  Caltnn. 

WHEREIN    'BRIEFE     AND 

found  mnfweres  to  the  obieBions  of 

the  adtterfaries  are  fet  dovvne. 

fy  William  L4xvnemini(terofthe  word  of  God. 

Faithfullictranflated  out  of  Latine  into  Engk&by 
Chriftopher  Fethcrftone  Minifter  of 

0 


Wire 


Be  air  ayes  readie  to  aunfivere  eucne  one  that  demtmdetb  a  reafon  eftbe 
hope  vrhkh  is  in yoUyVpith  tenuis  andreuerence. 

Imprinted  at  Edinburgh  by  Thomas 

Vautrollier.     i  5  8  ?. 
CVM    PRIVILEOIO    RtGALI, 


TO  THE  RIGHT 

VERTVOVS     AND     GOD- 

LY     LADIE,     THE     LADIE     IV- 

DETH       PELHAM,        CHRISTO- 

phcr  Fedierfione  wiiheth 
increafe  of  the  gra- 
ces of  Gods  ho- 
ly Spirit. 

Ight  worfliipfi.il 
3£  vermous  Lady, 
your  earneft:  de- 
,fire  throughly  to 
knowe  that  God, 
^]whofe  goodneffe 
ikJflyoii  haueal waves 
^^tryed,  your  zeal e 
toglorifie  him,  on  whome  you  haue 
alwayes  called,  your  care  towalkciu 
hiswayes,  whome  you  haue  alwayes 
ferued,  haue  boundemc  in  refpeft  of 
my  callinge  :  your  greate  liberaliae, 
whereof  I  hauetafted,  your  fingular 


THE    EPISTLE 

cburtefie  whereof  I  haitehad  experiece 
your  rcadie  willingneffcco  pleafure  me 
wherof  I  am  not  ignorant,  haueaHured 
me  in  regard  ofduty:mine  ownethank- 
fulnefle  which  to  your  Ladifhip  I  owe, 
the  avoyding  of  fufpitio  ofvnthankfi.il- 
neffe  with  thofe  to  whom  your  good- 
neffe  toward  me  is  not  vnknowen,the 
teftification  of  that  in  word,  which  in 
deed  I  can  not  performe,  haue  enforced 
me  in  confideration  of  gratitude  ,  al- 
wayesto  bethinke  my  felf  what  way  I 
might  belt  take  to  fatiffle  all  thefe  offi- 
ces in  part ,  which  wholic  to  do  it  I  am 
not  able.Atlenth  me  thought  thetran- 
flating  ofthis  Abridgmcnt,and  the  pre- 
fenting  thereof  to  your  worfhip,  might 
fomewhat  come  necre  the  fame.  For  to 
omit  the  reft  for  brcuities -fake,  as  for 
the  firft  three  thinges ,  confidering  the 
matter  ofthis  booke,it  will  be  to  you  a 
verie  great  helpe,feing  that  in  the  verie 
entrance  thereof,  the  authour  ftudicth 
verie breiflie  to fhewe,  not  what,  but 
what  a  one  God  is,  feeing  that  in  the 


DEDICATORIE. 

procefle  he  declareth  what  wayewe 
fhall  bcft  dorifie  him  and  laftlie  feeing 
thathefetteth  downea  briefe  method 
and  way  to  worfhip  God  aright3diftin- 
guifhing  the  fame  fro  faigned  worfhip- 
pinges,and  all  thofe  out  of  the  word  of 
the  Lord.This  abridgment  frighj  wor- 
fhipfiil)was  written  in  latin  about  three 
yearesagoeby  that  learned  and  godlie 
man  Maifter  Lawne  for  the  great  profit 
of  the  learned  in  the  latin  toung  whofe 
defire  it  was  I  knowc  to  haue  the  fame 
publifhed  in  Englifh  to  the  profit  of  our 
countrie  men,  thought  it  lay  not  in  him 
to  doe  it,becaufe  he  was  not  throughlie 
acquainted  with  our  language.  Ac 
length  I  being  by  him  requeued  to  at- 
tempt the  doing  hereof  ?  haue  through 
the  affiftance  of  my  good  God  finifhed 
it.  Which  fruits  of  my  labours  I  pre- 
fentto  your  Ladifhip  ,  to  whom  if  I 
(hould  not  acknowledge  my  fclf  much 
bounden  Ifhould  affij redly  appeare  to 
maniemoftvnthankfull.  Accept  good 
madame  thefe  my  labors  with  the  fame 

*  iij 


THE    BPISTLE    DEDIC.' 

courtcfie  which  you  haucalwayes  vfcd 
toward  mc.  Read  them  diligcntlie,  for 
the  profit  is  not  fmaii  which  you  may 
gaine  by  reading  this  fmaii  booke.  To 
pray  for  you  I  ccafc  not ,  (as  knoweth 
God  who  heareth  the  prayers  of  his 
fkithfijtt)rhat  you  may  be  bleflsd  and  go 
forward  in  godlineflc  $C  venue  as  you 
h an c  begun .  The  Lord  blcfle  you,  and 
increafe  your  knowledge  in  his  trueth. 
From  Maighfidd  ill  Sullcx  this  xvij.  of 
Apnll.158^ 

Tour  worships  much  bonn- 
den.&at  commavdemefit 
in  the  Lcrd. 

Chriftophcr  Fetherftone. 
TO 


"tXtf^      cviP     '»1/^P     evil7*      ^Vtf     «V 

To  the  Chriftian  Reader. 

/^  Hriftian  reader ,  tf  #  4  common  pro- 
^^  uerbe  that  maniehandesmake  light 
worke.Buf  lhaue  had  experience  in  thh 
worke}that  many  hands  haue  made  long 
worke^or  rather  no  vvorke.  This  hooke 
at  the  fir  ft  publishing  thereof  ^  for  more 
expedition  was deliueredto  fottre  to  he 
tranflated.  In  vvhofe  hands  it  hath  lyen 
dt/perfed)  partly  done,  partly  vndone^for 
the  flace  almoft  of  thefe  three  yeares. 
Wherby  the  publishing  t  her  of  hath  ben 
kindred.  K^ft  length  I  w as  reque fled  to 
take  in  hand  the  tr  aflat  ing  of  the  whole 
worke,  which  through  Gods  mercifull 
affiflance lhaue  accomplished ,  going  in 
truth  through  the  whole  workt \except 
that  which  I  my  felfe  before  had  done, 
which  I  make  knovvne  {gentle  Reader) 
not  as  hunting  after pratfe,  but  to  let  thee 
vnder ft  adthat  lhaue  not  published  other 
mens  doinges  %nder  mine  ovvne  name^ 
but  mine  ovvne  labours  3  as  touching  the 


tr  inflation.  And  for  thy  more  eafe  in  yea- 
ding  this  vvorke,  and  for  the  better  vn- 
derflanding  thereof,  I  thought  good  to» 
note  thus  much  \  that  where  in  reading 
thou  shaltfind  this  marked)  it  direcieth 
thee  <vnto  the  mar  get,  shevvwg  where 
thou  maift  read  that  more  largely  ,which 
is  there  brie  fie  noted.  <^4gaine  where 
thou  shaltfindfibieci.  itfignifeth  an  ob- 
jection ,  whereby  the  matter  in  hande  is 
contrar'tedby  the  aduer far  ie, where  An. 
itfignifeth  an  anfwer  to  the  fame  obie- 
ffion.  Which  t hinges  1  thought  good  to 
note  for  thy  greater  eafe.  And  thus  be  fee- 
ching  God  to  blejfe  thee  in  reading  thefe 
my  labours,  I  conclude. 

Thy  brother  in  Chrift 

C  hriflopher  Fcthcrflone. 

TO 


TOTHE  RIGHT  VVOR- 

SHIPFVLL    M.      RICHARD 

MJKTIlt  MA1STEK    OFHE^ 

Maiefties  mints  t  and  alderman  of  the 

mo(i  famous  citie  of  Landons 

grace  and  peace. 

c^&  <*%n  0  H  e  inftitution  of  Chriftian  rcligio 
^w%  written  by  Iohn  C  alum  feemeth  to 
raeto  chaiengc  to  itfelt'eby  good 
'  righr(right  worihipfull)  that  which 
being  vttcred  by  men  moft  wile  and 
of  lingular  experience,  is  common 
almoft  in  cuery  mans  mouth,that  good  things  rauft 
be  repeated  againe  and  againe  .  For  feing  that  in 
things  neceifarie  and  profitable  the  lame  things  are 
fpoken  againe  &  sgaine:or  things  ten  times  repea- 
ted do  pleafe,neitheris  that  fpoken  &  repeated  too 
oft, which  is  neucr  fufficientlie  learned,  vndoubtly 
all  thofc  which  are  ftudious  of  found  diuinitie,  doc 
acknowledge  long  ago  that  the  commodities  of  this 
writing  are  diuerfe  &  manifold,  not  onlietolearne 
but  alio  to  teach:&  not  only  to  the  fowing, watering 
&ncw  diggingjbut  alfoto  gather  in  the  fruit  of  the 
fildof  the  Church.  And  for  thefe  caufes,  when  at 
Inch  times  as  rhe  harucft  began  to  waxc  white  in 
France  in  times  paft,Iwas  culled  backe  from  the 
courfe  of  phificke  which  1  had  alredic  ended, ad- 
drcifjngmyfclftothepra<ffifethereof,vntothe  en- 
trance of  diuinity,and  10  rake  vpon  me  the  minifte- 
ric,l  made  choice  of  that  worke  cfpccialy,  next  co 
the  holy  Bibk*,toberead  &remembrcdby  me.And 


as  thofe  which  go  into  a  garden  bedect  with  infinic 
varietie  of  flourcs,are  wont  to  make  a  nofegay  of  all 
thofe  which  either  their  fight  or  fmelJ  (hall  moft  al- 
lowe,thatitmay  rcfembleand  reprcfent  vrito  the 
the  garden  after  they  be  come  out  of  it.  So  I  feeling 
in  that  pleafant  garden  of  diuinitie,  woderfull  fmels 
ofheauenlie  thinges,gathcringoutof  euery  fcc"hon 
of  the  chapters,  as  from  the  knottes  and  borders  of 
paradifefuch  things  as  did  beft  like  me,haue  framed 
this  Abridgement,that  it  might  neuer  luflfer  fo  great 
pleafure  to  depart  from  mine  eyes^ninde ,  and  re^ 
mebrance.And  fcing  there  be  alwayes  flaues  of  Sa- 
than  readie,whereby  he  goeth  about  to  corrupt  the 
trueth  with  fal(hood,andfo  confequentlie  to  thruft 
heroutofherplace,&in  her  feat  to  fet  lying  whofe 
Father  he  is,I  haue  fet  downe  moft  fhort  aniweres, 
which  are  fet  againft  the  obie&ions  of  the  aduerfa- 
rie,wherby  the  Chriftian  champion  may  know  that 
the  dartes  which  the  enemies  of  chriftians  do  {hake 
&  bend  againft  the  moft  ftrog  fortreffe  of  the  truth 
ic  felfe  are  but  blunt  and  britle:and  that  he  may  pro- 
ceede  not  only  out  of  this  treafure  howfe  garniftied 
with  moft  precious  gemmes,beingmore  wealthy,to 
enrich  thofe  which  are  denrous  of  heaucnly  pearls, 
or  out  of  this  ftorehowfe  beingbettcr  furnifhed  to 
feede  the  flocke  of  Chrift :  but  alio  as  out  of  an  Ar- 
morie^being  betteF  armed  to  difcomfite  all  the  ene- 
mies of  the  truerh  with  whome  he  fhall  meete,  and 
to  beate  downe  the  Monftcrs  of  herefies.And  fcing 
that  this  my  labour  fuch  as  it  is,  feemed  in  the  iudg- 
ment  of  fome  godly  paftours  neither  to  be  milliked, 
ne  yet  to  be  vnprofi  table,  or  vnworrhy  of  the  light, 
but  that  it  might  come  abroad  for  common  proHt,I 
thought  good  not  to  be  againft  it :  efpeciallic  feing 
frukesnot  to  be  repented  of,  maybe  hoped  from 

thence 


thence  without  anie  mans  hinderancc  Butifanic 
man  think  that  this  lirle  garde  is  cad  in  Icfler  knots 
and  drayrer  alieyes  then  is  meet ,  I  let  him  not  but 
that  he  may  freclic,when  he  will,  walk  in  the  broad 
tidd  at  his  pleafure.And  wheras(Right  woribipfull) 
I  haue  platted  a  garladof  the  dignine  ofyour  nanu; 
for  the  head  of  this  litle  booke ,  thatit  might  allure 
the  readers  to  vewe  andperufe  the  whole  wurkc, 
thefereafbns  did  efpecially  moucme:Firftbecaule, 
I  would  haue  this  fimple  tedimonie  of  my  thankfull 
minde  to  be  extant  for  that  yourvnweaned  ftudie 
in  beftowing  benefites5which  I  haue  often  tryed.  A- 
gaine  feing  chat  you  will  haue  your  gorgeous  howfe 
toftandeopentoall  thegodlieasa  common  Inne, 
feing  chat  you  make  that  auchoritie  which  you  haue 
gotten  by  vcrtue,more  firme,by  brideling  the  euiil, 
by  rcleeuing  the  opprcfled,by  exercyfingiuftice:&: 
leing  that  your  mod  louing  wife ,  a  mod  excellent 
woman 3  whofe  bountifulnefle  manic  do  trie,  of 
whofe  curtelie  manie  mo  dofpeake.at  whofe  godli- 
neiTe  all  do  wonder ,  is  readic  as  it  were  at  your  el- 
bowe  happclie  to  attempt  fo  great  thinges :  finallie 
feing  that  your  whole  family  doth  breath  out  a  fmel 
ofChnftianitie:I  fay  feir.g  thefe  thinges  arefo,  if  I 
feeke  to  this  your  Inne  as  to  a  refuge  for  my  labours 
I  leeme  to  afcribc  that  to  my  (elf, which  is  moft  pro- 
per to  che  thinge  it  ielfe.Accept  therefore  I  befeech 
you  (Right  wodnipfull)  ihi^  mod  allured  pledge  & 
token  of  a  thankefuli  minde  .  Qqd  inrich  with  hus 
mod  liberal!  hand  both  you  and  all  yours  with  his 
gifts,and  preferueyou  long  in  fafecy  to  the  Church 
and  common  wealth.At  London  the  18  of  Fcbrua- 
ric.1583. 

T'UY  worfoips  moflbotthden 
William    L  a  w  n  e. 


A   GENERALL  TA- 
BLE OF  THE  WHOLE 

INSTITVTION  OF  CHRI- 
STIAN RELIGION,  COM- 
prch ending  brieflic  the  prin- 
cipal! poinds. 

We  hone  added  to  the  notes  of  the  booths  and  chapters 
for  the  more  ea/te  finding  out  ofeuetiefaru 


% 


That  when  we  {hall  fee  that  all  things  are  created  for  out 
fakes. 


Ijat  the  giftes  wherein  we  excell  are  not  of  our  felaes. 

^x  The  Cre-tonr    _/T^at  r^c  §ooc*  *hillges  which  we  vfe  daylvdo  come  downe 
'out  ef  the  firftX     froBl  heaucn  VDCoV$- 
booke  ), 


True  wife 
dome  is 
placed  in      - 
the  know-<J 
iog  of  God 


/ 


/And  that  we  haue  our  being  in  God. 


*.  The  Redeemer,  j 
by  the  Sonne, 
wherein  we  ruuft  ' 
confider  S 

t,  Booke. 


We  may  be  brought  as  it  were  from  the  ftreames  vino  the 
^,    fountaine. 

f~'i  .From  that  excellence  wherin  he 
\    was  created  that  hemight  belike 
fi.  The  fall  of  man  J    to  God. 

i.Vntothat  mod  miferable  eftate, 
„    thathemaybeJikethedeuiU. 

1 1 n  the  L awe. 


muftconfider  three   \j.How  God  doth  kepei 
^thinges  J\s  in  the  Jbcietie  of  \/iafticall. 


4.Booke> 


z.CinilL 


Out  ofthefirjibool^.  Of  the  Creation, 


\t  know,  f 
ice  of  <* 
>dtbe     ) 


The 
led. 
Got 
Creator,  is 


5 

ngcndred  J 
\  vsnatu-  -v 
alhe  \ 

;hap.i.      J 

y  i. But  fl 
i  corrii 
L.Cbap.4 


i.The  end  whereof 
ought  to  be 
Cbap.z. 


I 


The  worfhipof  God  rightly  ordered. 


1  JFear» 

LThe  reuerer»ce  ofhis  name  with  -s     8c 


Chap  j. 


'■Loue. 


Through  ignorance  whence  cometh  fuper» 
ftitious  woifhip. 


S 

"V  C 

VThrongh  wickednefleJ 
J     whence  comaieth     ) 


Seruile  feare. 


Hatred  of  tho 
C     godhead. 


He* 
uenlie 
things 


Gotten  by 

fome  other 

meanes,    ^ 

V.«amelyby    J 


i.Ofwhtt 
Tort  the 


i.  The 
/whole 
frame  of 
the  world.    - 
which  tea-  J 
cheth        < 
Chap.  6.     I 


^may  learne 


»i  Good- 
nefle 

i  Mover 

.Inftice 

_ .  Wifdom 

of  God  si 


{Goodnee 
Power. 
Proui„ 
dence. 


Willinglie  ,  as 

formes. 

Not  refifting,as  ftf» 
■tints, 


j.  To  rtmne  vnto  bimin  ourne- 
ceffitie  as  vnto  the  foontaine  of 
all  good  things. 

4..  To  acknowledge  that  we  haue 
receaued  all  thofe  giftes  which 
we  haue  at  Gods  hands ,  ana  to 
thankc  him  for  them. 


{  i.By  the  Scripture». 
J  Chap.tf. 

Readc  the  next  Table  voder  tbclctter  A, 


Cut  of  the  firfl  boofaconcerningihe  truth  of  the  Scripture, 

f  i .  By  the  teftimonie  of  the  holie  Ghofic. 

12.  By  the  efficacie  thereof. 
$.  Bytheirantiqurtie. 
4-  Py  the  truth  of  the  prophefies. 
|  ding  from  the  ho-<(  5.  By  the  marueilous  preferuationof  the 
•hat  J  lie  ipnitof  God  \      law. 

J  whichis  pioued.  I   6.  Bythecallingandwrittingsof  the  Apo- 
1  ?rc,to  wit.'S   Chap.  7*$.  files 

!|  7.   F:y  the  confent  of  the  Church, 
j  8.    By  the  blood  of  manie  Martyrs  fhed  in 
L    teftimonie  thereof. 

J  Whereby  it  dotrqgafilie  appeare  that  thofe  brainfick  fellowes 
,  do  ouerthro .-.-  a!!  the  principles  of  godlinelle  vvhocaftingthe 
I      Scripture  behind  them  do  the  to  reuelatioa. 

^  Chap.^.lo  11.12. 


.of» 

fort    tlity 


(  r 


"pim-es,^ 


Infinite. 
\    luifible. 

\  Etcrnall 
'Initfelfe      \ornmpo.ent 


4.  What 
they  teach, 
to  .'•  1 1,  of 
what  fort 
the  nature' 
of  God  is 
V.Chap.1^. 


1 

/Of  one  eftece  which 
M  ccntainetli  in  it  felfe, 
f   three  petfonSjof 
V^Chap.ij.  1 


*  1. The  Father. 
'2.The  Souse. 
.j.TheholyGhoft. 


/'Creatio  of 


^lntks 


{ 


{ 


f~*Good  :  tothede• 
^■I  Hearienlie  V   fence  of  tbegod- 
things,as  of     \  lie. 
Angels.  1 

Chap.14.      yEuiH.ofciue'j, 

I 

f\  .Perfect 
f  is  tauoht 
J  his     " 


whofe 
^Cha.14.15  I 

I  Admin  iftration.reade  the 
v  tabic  following.  A, 


and  they  are 
fuche,not  by 
creation  but 
by  corrupti- 
on. 

Chap  14. 

Perfeclid  «  Soule 

a.Ofearth  "  " 

lythinges.'       Hisfa,Iijfetdown 

I  concerning  v.h.ch 
lookethetable  of 
thefecondbooke. 


€odi 


A 

Gods 
admi- 
nitlra 
tio 

g< 
ti 

ment 
is, 

C.16. 


liltra 
:ioor    I 

l°-    < 

lern     | 


Out  ofthefirfi  boo^e.   Concerning  Cods  providence. 

(Whereby  God  doeth  goueine  all  creatures  according  tothat  proper- 
f  Vmuerfall  <      tie  which  he  bath  geuen  to  eucne  one  of  them ,  when  he  created 
*■    them. 

/"So  that  if  ahie  man  fall  into  the  handes  of 
|      robbers. 
I  Or  among  wild  beafts. 
Or  wnndnng  through  a  ivildernefTc dofind 
--dierorhisthirft. 
— gtofled  with  waues  do  comciut» 
Tome  hauen. 

#  Profperous. 
J  Wc  muft  afcribe  all  thefe  J  Vnprofpe. 
V,    cuents  to  God  being       (,     rom. 

Which  though  they  haue  their  property  ge« 
uen  them  n.iturally :  yet  do  they  not  thewe 
forth  their  force  fane  only  fo  farre  forth  a* 
they  are  directed  by  t  he  prefent  had  of  god 


<r-*  I    \J  I    «I11IUU 

f    Hauinghfe  j  Orwrndi 

V  J      remed; 

\  S  Or  being 

l  '      lume  h, 

ings^ 

/  Without  J 

L  ■*  t 


( 

2.0ftime  I 


ills  that  we  may  Jcnov 
that  all  thinges  c»me< 
to  paile  through 


.Gods  ap.     f  i  By  meanes. 


pomtment  <  2  Without  meant 
|by  working  t^.Againft  meanes. 
f  1.  To  the  faith- 
|The  frutesj  J  full  to  good, 
'allthinges  j  2.T0  the  vnfaith» 
■turne  L    fulltoeuill. 


Particular, 
which  is    J 
considered  S 
in  refpect     * 


-To  come 


f  Whereunto  apperNinemens  deliberations 


/■hich  teacheth  vs  that  wee  muft  vfe  lav\ fall 
meanes,  (for that  pronidence  whereto w« 
leane  hath  his  meauesj 


#  1. All  mankind. 
» 1. That  god  J 
careth  for     (.  s.His  Church  chieflie. 


The  frutes, 

that  wee 
may  kn  owe 
afluredly 
Chap  17 


s.God 
doth 


& 


.Ccntainebyhis  po-Aer       •> 
Geueme  by  fan  becke         £  All  thinges. 
s  .Moderate  by  his  wifedomej 


5rr     .       .   •     .  •  C  HeaUtti 

He  hath  in  his  power  «J       & 
I  Earth. 

J  to  do  good  be-  7  All  creatures  do  obey  his  becke. 

N  canfc  v» 

.....       f  Which  we  caa  not  feirei 
Hidden  <     out    but  w  ee adore  the 
famercuerently. 


4.  That  nothings 
comerh  to  pafle 
bychaunce:  but 
bytheuillof  " 
God  which  is 
double  { 

tCiap.i7. 


.ExpreQed  in  the. 


lawe. 
.Cofpeilk 


Out  oftbefecond  boofaof the  fall  of  wan.  c  iiiedeu*, 

Cx.    He  was  createdafm- 3  Iuftice- 
theimageof  God,beeing  }  Innocencie. 
partaker  of  {.Power. 

,  i.Therefore  he  did  owe  vnto  God     (  Soule'. 
the  perfect  keeping  of  liis  c6marT-< 

„deraets,biccufe  he  was  perfect  in  (.Body. 


/"i.Whathe^ 
bathrecea- 
ued. 


i. What  he 

o  a  cth,  and 
to  the  eiide 
v.  e  may 
this,  lee 
fee 
Chap  i. 


jde  j 
do< 
vs    1 


a.Howhee, 
loftit  The 
cam'esare    , 


j.  The  effeils, 


i 


-Sathan 
2.  The  Serpent, 
j  The  woman. 
4.  The  apple. 

Infidehtic. 

Ambition. 

Vnthankfulnefle. 


3.  Parreof  3  s 

C4.  Stubbornnelle. 
(The  image  of  God   l  1.  Vnfaithfull. 
S  «  as  blotted  out&  <  2.  Vnnghtcouf. 
♦man  became  *^.Subiect  to  death 

ft-Inthe, 


1.  The  j 
fall  of  I 
man  I 

wherein^ 
w  e  muft  \ 
cofider. 


The 
know 
ledge  I 

God< 
Che  1 
redee  I 
met  I 
appea 
reth. 
Ch.i 


(    x.  In 

v 

lume 
Jthlgs 


w 


bule  1 

ch5r 


i.In'vnder 

andin?, 


). 


Vas; 


•  Inhu 
/  mauethigs 
I    as  in  the 
V_Aits. 


I  (hip  of    I 

^God.      J 

fi.      Inuenting 
;ood  J 
ks    ^2 


i 


them. 
In  doing 


i.Libe-'j 
rail.  /Nothing. 


z.Whsthe 


'^  V-Aits.  L     all.     J 

*  i.Inheauenlie'i 
I  2.  In  will.     3     things.  Ctfeivill 

\,Chap.4.j-^2.Ineatthlie     r"onelie\ 

C     things.  J  euillj 


z.wnstne  1  m    T     c 
LChap.  2.       1 


Wherupon 
it  fojowetli 
that  ma  be 
ingl  oft 
mnft  feeke 
redemptio 
inchnft 


2  Mana-f" 
all.     > 
i.Inheauenlie" 

illeth  that 
hichis 
things. 
That  foloweth  the  corrupt  appetites  of  the  fonle 
Through  manie  inSrmities  it  is  at  length  iubieft 
to  death. 

fr.The  firft  adoption  ofthe"^ 
elect  people 
2.  Thepreferuationef  the  1  Did  depend 
Church.  Vvpon  the  grace 


j.Thedeliucrance  of  if  in  /of  the  Media* 
d«unger.  '  *' 


4..  Reftoring  after  fcatte- 1 

ring  abroad  J 

if  thegodhe. 


tor  alwaies. 


V  3  The  hope  of 

°S  The  Lawewas 

',  eiuen  for  that 


I- 


The  remembrance  ©f 


1  The' material!  eaufe 
of  redemption, concer- 
ning  which,  reade  the 
ls.oc«  table. 


the  Media-   j  caufe,    that  it   j      the  liee  couenant  ofc 
Ltorbicaufe   |  might  caule     J      ten  repeated. 

"  the    minde*  ofS  a.The  ceremonies. 
men  to  wait  j.The  facnlices. 

vntil  1  the  coin-      4. WaDi  ings . 
I  ming  of  Chrift      y.Tbe  end  of  adoption. 
I  which  appea-        6.     The  right  ©i"   the' 
I  reth  by  priefthood, 

VChap.7.  V. 


Ont  ofth  ejecond&oolf.  Of  the  materiall  eaufe  of  our  redemption. 

Thcvfe  whereof  was  abio 


i.  Howe  be 
is  offered 
vntomen 
Lib.a. 


In  the  Law, 
Chap  8. 


i.Ceiemoaiall 


t 


gated. 
Theelfe&isperpetuaJl. 


x    Iudici?II, 
whereof  there" 
are  two  parts 


'i.  The  firft  which  appertained 
vnto  godlinelle  ,  &  belongetb. 
to  all  men. 

z.The  other  was  proper  totha 
1c »\es, and  it  aboli [hed. 


j  j.Morall J  Thefecond. 
wbofe    N 


fold: 


< 


I.  That  thofe  who  are 
inot  moiied  v\  tth  promi- 
*i"es: 

May  be  kept  backe 
'.vith  feare  of  threate- 
.nmges. 


Chrift  is 
themattri- 
all  canfe  of 
our  redem- 
ption iu        t 
v horn  we    .. 
muft  confi-  | 
der  three 
th  luges 
Chap.  7. 


^Thethirde 


V    Proheme 


Vwhcrciu 
Atioted 


Aim  m  e 
is  com-  ^/ 

p:cficn-"X 
deu  ill  3      J 

c 


w'her 

is  J      feth 

S        God 

1  «.The 


1  The  power  of  God, 
that  he  may  bind1  the 
people  with necelli- 
tietootey. 

2Tbepiomife  of  grace 
wherein  he  profef- 
feth  thathee  is  the 
God  of  his  Church. 
benefit,  wheYin 
hee   accufeth  the 
I  ewe*  of  vnthank- 
fulneifevnleffethey 
beaiifwerabletohii 
•-     goodncflc. 
In  two  Tables  looke  A. 

IntheGofpell  Looke  B. 
i- Ho-  e he  istcceauedofmen  concemwge  which  readeC.  outofthethude 

booke. 
3.  Hoft  Goddoetluttainevsia  thefocietieofChrift.  Looke D.  oat  of  t&» 

fourth  booke. 


Out  ofthe  fecond  boo\e.  The  expoptkn  of  the  Lane* 

{""God  will  excell  alone  nmongft  his  people. 
fin  the  firft  \  r  i.Adoratien. 

|  comman-   «^  Therefore  we  owejt  z  Hope, 
dement        y     vnto  God  alone  }  y.Inuocation. 

Cf.Thankefgiuinw. 


A. 

Ther 

ber 

Ta 

bl 

ofthe 

Lane 

Cb.8. 


;     I  /—  r.ihetirlt  t>n-^     to  our  fenfes . 

V  I        dlfth  ourli-  "^  Orreprcfenthimby  a- 

^  \      bertieleft^  C    nic  thape 

J  \z.  The  fe-  fi.His  po- er  ,\  hichhe-vit 

/  icod  forbid-  i      not  lutter  to  be  dinimi- 

f    Partes  »     ydeth  vsto  flied. 
V                  •   -v  vorihip  a.  j  2.  His  emulation :  beeaufe 


( The  for- 
mer, which 
aprertay 
nethvnto    J 
the  wor-    c 
(hip  of      ^ 
God,  /is 
contained 
info  wet 
comman 
dements 


the  ) 


ft.  That  that  fmell  of  J  Cnr  mind  conceiueth. 
his  excellencic  what-  "s 

*  Ourtongfpeaketh. 
His  holy  word- 


foeuer 


The  thirde^ 


comman- 
deth  three 
thinge» 


>By 


J  Ambition. 

^Couetoufnefle. 
but  fpea  kr~Wifedomff 


His  reuerent 
myfteries 
Speake  ~) 
againft   /His 

^•.vorks 


SlaunderJ 

i. By  perijrie.  — 

2  By  luperfluousoathes  though  true, 

3  Ifwepatin  Gods   t  Liuing. 
place  Saincts  or  o-"S 
ther  creatures  *•  Without  life. 


Ofthe 
comma 
demct  the"\ 

/in  it  w 


r.CallvponGod. 
a.Heare  theLa^e. 
To  do  the  cerem»» 


That  feruant »  may  hane  reft  from  their 
labour. 


The  laltcr  is  declared  in  the  Table  following. 


lathe 


Out  of  thefccwd Boole.  The  expofitionofthe  Lawe. 

r-Becaufe  the  obferuing  of  the  older  which  God 
TheenJeis   \      hath  appointed  doth  pleafe  him- 

"S  The  degrees  of honour  which  he  hath  appointed 


Of  the  fifth  J 
uimaun-  ->  • 
ment         \ 


are  not  to  be  broken. 

{Contempt. 
Contomacie. 
Vmbanktulnefte. 

{Kcuerence. 
Obedience. 
Thankfulneffe. 


Of  the  fi 
the 


-5 


Ende  is 


Becaufe  Cod  hath  knit  together  mankinde  by  a 
r      certaine  vnitie. 
I  The  fafety  of  all  men  is  committed  to  eucry  maa. 


Violence  it  forbidden. 
Good  will  is  commaunded. 


Jh  the  later 
tabic  of  the 
Law  which 
contayncth    , 
the  duties  J 
of  1  oue,    ^\ 
thereare 
five  com- 
mandemcts 
Chap.8. 


Of  the 

uenth 


fe-C 

the    } 


,     .       J  Becaufe  CodlouethcleanneiTcletvsanoidallvn. 
Ende  is      «^    c!eanne,le, 

t  In  minde. 
^Therefore  beforbiddethvs  tocommic  fornica--«J  In  v\orde. 
1  (.law 


C     tion 


Ende 


rBeca 

is      <.    to 

LRtv 


w  oike. 


Becaufe  vnrighteoufrefie  is  an  abhomination  vn. 
to  God. 


Of  the  vnj. 
the 


Oftheix. 
the 


Ofthetcth. 
the 


lllhane  vs  to  geueeueiy  man  his  o.vne. 


{"Violence. 


'Theft  is  committed  either  by  )  Wicked  dece'pt.  ♦ 

)  Craftinefle. 
CFlatteting&c. 

{Becaufe  God  who  is  truth  hateth  lying. 
He  commaundethvs  tofpeakc  truth  without  d«. 
cejp^t.  • 

f*\Ve  do  not  defame  anie  man  with  flaunders  and 
LTherefove  \     falfc  crimes. 
'he  forbid-     )Ot  to  hinder  anie  man  in  his  goods  by  lyes, 
deththat    *%But  in  defending  the    t  Name  -j 

'truth  let vsdetende  <      &       >  Of  eueiiemaa 

the  integntie  of  the   '  Goods  1 

Becaufe  God  wil  hanerhev  holcfoulcto  bepofc 

"integritie. 

'  jur  mindesal! 


'Endi  is 

ktlns 


«    tne  intrgvuic  «'i  i:ic    »■  uuvu>  . 
?  Becaufe  God  wil  hane  the  v  hole  fo 
\      felfed  with  the  affection  ofinteg 

"^  He  n  ill  hauevs  to  banifh  out  of  o 
(^     defire  that  is  contiaiiero  lone. 


^Therefore  all  defire  uhu 
,    ranee  is  forbidden. 


turnerh  to  su  other  mans  hindc» 


Out  ofthefi'condhooj^e.  Of  the  GcfpeU. 

i.Becaufe  there  was  the  fame  hope  of  van» 
mortalitie. 

#  Not  in  meusworlccs, 
i.Thefamccoue.  J 

nantplaced       ^.IJutin  Godsmercie- 
$.  The  fame  Mediatour  of  God  and  rccrt 
"     Chnft. 


f\.  ftagreeth 
which  is  in  three 
thinges 
Chap.  io. 


f  How  with 
the  old  te 


B 
Chriftis 
alio  oft'rrd 
vnto  men 
in  theG 
fpell  con 
ce  ruing 
which  is 
declared 
Chaps. 


{lament 


< 


It  difagie- 
I  ethinfiue 
J  tlunges 
**  Chap.  io. 


-i 


i 


H 


•Becaufe  the  heauenly  inheritannce  was 
l     (hewed  vnder  earthly  things. 

>Nowe  otir  mindes  are  ftraight  way  dire  fled 
,    vntoit. 

It  did  onely  fhe.ve  a  (hape  in  figure  of  the 

truth  being  abfent. 
Th:s  (he.veth  the  truth  being  prefent. 

That  by  reafon  of  the  law  was  the  minifte- 

rie  of  damnation  and  death. 
This  of  righteoufneffe  and  life. 

rThat  of  bondage,  which  may  canfefcare  in 
3      theinindes. 
4- "S  This  oflibertie,  which  may  lift  them  vpvn- 
(,     to  hope. 


{ 


The  word  was  only  affigned  vnto  the  nation 
of  the  Ieues. 


ft.  What 
Chnil  is 
Chap.ia. 


i 


The  fnm 
ofdoflrine  - 
whic!^  is  to  ) 
„  teach 


3  Howe  he 
hath  fu'fil 

led  all  the    j  j  In  o] 
parts  of  ou  V       tion 
uoS  4.  By  : 


{The 
5.|ol 

'  It  is  now  preached  to  all  nations. 
God  :  that  he  may   I  RighteoufnefTe. 
geue  vino  his    S  Sanctification. 
&  *-  Redemption. 

Man  :  becaufe  he  was  about  to  pay  mans  debt. 
In  foretelling  things  to  come. 
e  prophecies. 

}The  will  of  his 
Father. 
The  Church, 
go-    J 
uerning    (.Euery  member  tbcrof. 

In  defending  his  from  enerie  iniui7  of 

the  sdnerfaries. 
1.  In  offering  his  bod ie  for  finnes. 
1.  In  reconciling  God  vnto  vs  by  his 

obedicnse. 
>..  In  making  prayers  continuallie  f©r 
his. 
r.In  dying  for  our  finnes. 

nfing  forouriuftirication. 
peninge  vnto  vs  the  heanensbyhis  a  fee». 


f  1  In  foretelling 
J     1  .pro  3  a. In  fulfilling  tl 

Vh"13.I»roms 

2    To  what    \  <- Teach 

end  he  was  J  ( 

fentto  wit,«^  f  1.  In  go-    4 

that  hee     *"\ 
might  exe-      Jz.K 
cute  the  of-  J 
ficeofa       / 
Chap.  1 5.  r 


ling 


'5-Prieft 


ft.Ia 
s.Ia 


rcdempi 
Cba.16.17. 


fitting  at  the 


S.Thcncehcfhallconie 


«ht  handeoftheFathcf 
,  I.iuing 


t»  iudge  the  J 

L 


8c 
Dead. 


Hm-e 


Out  of  the  t  hlri  hooty.  Of  faith, 

. Salification 


pi  .By  the  power  of  the  holy  Ohoft  whc 
loynethvs  vsto  Chrilt :  Therforc  is« 
he  called  the  fprrit  ef 


Office  # 
rwhichis 


Adoption. 

kTheearneft  and  feale  of  oar  falustioa. 
Water. 

^Oyle 

Afouutaine. 
•File. 


Howe 

ChriftisV 

rcceiued^i 


2.  By 
faith  a» 
by  an 
hancie 
recea. 
uing 
falua-  : 
tion: 
whofe 
tCha.». 


^Gods  {,  ofgraceJ   Choft  doth     Courharts. 

Thence  isfet  the  definition,  that  tilth  is  a  fume  and  cer- 
taine  knowledge  otGuds  good  will  toward  vs, which 
being  grounded  in  the  trueth  of  the  freepromife  in 
Chrijt  ,  is  both  reuealed  to  our  mindes  by  the  hohc 
Ghoft  and  fealcd  in  our  harts  by  him. 

Knowledge  of 


I 


r.  True, 
which  coh- 
fiftetb  vpo 
two  partes 


i.  Mortificatio 
hich  piocee 

del  a  from 


Si.  Kn 
finn 
z.  Th 
--v    lmge 

J    mdge 

£     God. 

/t.Godl 

waid 

j  2.  Loue  to'.\arc 
J  our  ncighboui 
>\  3-  Hopeofeter 

I      nail  lire. 


be  mie  fee- 

of  the 

ement    of 

:t.Godltnefleto- 
watd  God. 
Louc  toward 


i.RepenJ 
taunce  .«^ 
w  hich  is  | 
double    | 


2  viuificatior 
whofe  frutes 

are  j  4.    Holinefie  of 

L    l>t"e. 
Contruiotiofhe.vt  for  the  a c- 
kuo.\ ledgmg  of  fiune. 

("  1  To  God 


Effects 
^  thefe  < 


j  2-FaIfeand 

CPapillicall 
■a  hole  part* 
Jre 


y-Priuate 
J  which  is 

2.  Con-  f  ruade 

feflion  J 

of  the    »v 

mouth     i 


l  ot  the    v.         ^-, 
i  J  mouth     1        \ 
<  I  Pub^2 

»1  U.keV 


alone. 
2.  T«  the 
minifter 
jToa  frith 
full  friend. 
t.  of  the  whole 
Church. 


2 .ChWfti.-nlife.  T.ooke  A 
3  Jiftificatiou.  Loeke  B. 
^4.  Prayer.  Looke  C. 


Pub^z.ofone 
.'ike  V   of  j  Before 
t,niany  <  the- 

*  Church 
Thefe  two  parts  may  be  referred  to 

true  repentance. 
3.   Satisfaction  f  i.Indulgeces  in 
oftheworkes     3  this  world. 
the  fulfillmges  y  i.Puroatory  af. 
whereof  are       (.ter  death. 
Thf fe  are  fet  againft  the  free  for- 
geueueife  or' fumes: 


Out  of  the  third  boof{e .  Of  faith- 

rBecaufe  Godisrolie 
r.Lone  ofnghteoufuefie.  thatwc  3 
may  be  holy  "S  Eecaufe  we  are  ioyned  vnto  him  ,  and 

Chap.tf.  (_     arereckened among  hw  people. 


2.  That  there  be  a 
rule  appoynted  v 


Thereis  apatterne  thereof  fet  before  vs,the 


(Word. 
t      forme  v\ herot  we  mull  exprctle  in  ourlife  <    and 
uhlch  may  not  fuf-   I  in   iTtet-A, 

theV 


Deede. 


a.Chhftian 
lile  whcrofV 
there  are    S 
two  pates 


fer  vs  to  crre  in 

ftudisof  rigbteouuS 

nelfetthat  we  may      Here  onto  ate  added  the  benefites  of  God,whereunto  if 

bte  made  like  to  I      we  do  not  anfwerit  fhalbeapomtoi'greatvnthank- 

Ciuift  l>    fulnclTe. 

ft, That  wee  mayconfecrate  our  feluestoGod  tobe» 
liuelyfacrifice. 

5  Gods. 

that  be  our  owne,but  thole  which")  Our  Neigh, 
are  {.     bours 


The  fumme  of  a 
Chriftu  life  it  the 
demall  of  our 
felues  ,  whereof    • 
there  arcfovver 
^cndes 


j-Thatwemaybear 
theerofle  pacient1y> 
the  frutes  whereof- 
are  that 

Chip. 8. 


4.Thatwee 
may  km  ve 
how  tovfe 


'i.OurweakenefTe  may  thebet. 
tcr  appeare. 

is    That  our  patience  may  bt 
|     tried, 
j.Our  laukes  may  be  corre&ed. 

|4.Thatbeing  humbled  «emay 
'     the  m   re  earnefily  call  vppon 

God. 

5.  We  mav  the  more  earneftly 
.    meditate  vpon  eternall life. 

(1  That  we  porTefle  all  thig» 
J       as  pofTelHing nothing. 

I  2  That  (  Per.urv  patie'tly 
wefuffer  <  Abundance  mo- 
i  deratly. 
r-H^ue  enough, 
r  ne.  12.  That  \  To  be  hungry, 
ie,  J  veknow^To  «ant,  pa. 
etnweS  to 


'i.For  ne. 

feffit 
«herein 
maft  ob 
ferue  fov\ex 
t 


tbisl:feandJtBlD§ 
ihe  helper 
thereof 
LChap.io. 


(,     cicntly. 

^Thatwe  haue  refpeft 
\     of  our  neighbour. 
j  «^Becaufe«emuftgiue 
J     an  accompt  of  our 
C.    ftewardihip. 

«f.That  all  thinges  be  an- 
fwerableto  our  calling. 


f  We  mayhanetbegrea 
1.  FofdcleAa.-s  ter  caiife  to  prayl'e 
w     tiofl,that        *•     God  fus  goodncfle. 


God  fus  goodncfle. 

-  £.Teft 


Out  of  the  third  bool^e,   Ofluflification. 

. Iudged       ~ 
•Heeisiuflificdwhoby  «J         &  £.  lufr. 


^Heeisiultifieduhoby  «J         &  Lit, 

/   theiudgmccof  Godis    (.  Accompted  J 

.  \  f  Whofe  life  is  j 

What  it  is    )He  is  iuftified  by  workes  J     piehenfion. 
to  be  lufli-iC  y 


fciTector 
I  til  is  m 

ficjtion:^ 


pure  and  free  from  r». 
{►There  was  neuer  any  fucli. 


.He  it  icftxrled  by  faith, 


"Who  being  excluded  from  the  right*. 
W     oufneffe  of  works  layeth  hold  vpc* 
the  rigatcoufr.efle  of  faith. 

.Sucharethcfaithfnll. 


0,-.F(feftof 
fa 

Ibfi 

fcere  coafi- 

4er 

.Chap,  i  r. 


Great  confolatiou. 


"Eecaufe  in  fteedof  a  ertiell  iodgewe  haut 
y    a  moll  gentle  Father. 

JThat  being  fanctified  we  may  thinke  vpo 
„     holweue.  * 


What  fol- 
,  loweth 

I  thereupon  J 


Ci  That  the  conferences  ofthe  faithfull  may 
lift  vp  them  felucs  aboue  the  taw,and  for. 
get  :he  righteoufceffe  ofthe  lawe. 


2.That  their  confeiences  being  free  from  the 
yoke  ofthe  Lawe,  they  may  willmeh  obey 
the  i\ ill  «f  God. 
Chnfliahber- 
tie:  which  con- 

fiftethia  three«<  3.  That  they  mav  not  beholden  with  any  re- 
thinges  l      ligion  of  indifferent  tfungs  before  God. 


That  w  e  do  not  abufe  the 
giftcsof  God  to  onr  Inft 


That  weauoyde   fGiuen. 
offence  which  "\ 
is  double  «-Take*, 


•  *  iiij 


Out  of  the  third  booty.  Of  prayer. 

f(  Whileft  that  we  aecuftom  r*Seekc* 
Thefirft      3  our  felues  to  Hi  evnto  God  \Loue  i 
]  our  hart  is  euflarr.ed  w  jth<  and 
C.a  more  earneil  defue  to)Wot-\ 
Ciriip  v 


fiue  fruits 


•Him.' 


C 

Prayer 

the  fourth 
erTeft  wher 
in  we  mult 
confider  & 
marke  the 
Chip.  2o, 


'< 


Seconds 


Thirde 


r 

{Thatw 
um«? 


oenill  ccncapifrenceor  defirc  maye  come  in» 
to  our  heart,  whereof  we  are  afhamed  to  make 
Godawitiiefle. 


Fourth 


Fifte 


fecond  is  that  -<  Wefeele  out  neceffitie. 


4.  Lawes 


•< 


frheJ 
\  mft    ( 

jThefe, 
jTbe  thirde  S 

L 


e  may  receaue  Gods  gifts  with  thankefgi- 


{That  haaing  gotten  a  gift  wee  may  the  more ear- 
neftly  thinke  vpon  his  goodnell'e. 
t  1  Goodnefie  ■» 

J  Thatthe  vfe  may  con-  J  Prouidcnce  S  Of  6od. 
C     rJrmcvnto  vsthe        t     Trueth    J 

That  wee  be  foframedas    e  i.Ow  hands  be  be  liftvp. 
thofewhocnterintofpeak  <  2  Our  hart  bemoued. 
vnto  God-  therefore  let       «  3  Let  vs  perfeuere. 


{w 


That  wee  difpoyleonr  felues  of  all  thinking  vp- 
ponour  oivneglone,  giuing  God  the  glone 
wholy. 


#  lyinge  profiratelet  vs  en-   ri 
.The  fourth  J  corage  our  felues  with  a  fure  < 

*■  hope" to  obtain c,  ha uing  (-2. 


They  erre 
who  call  v- 

po  Sainc'ts 


:< 


.Bieaufe  the  Scripture  tea. 
cheth  that  wemuft  call" 
vpon  God  alone 


The  comman* 
dement. 
The  Promife. 


,  Who  alone  knowcth    what 

things  we  need. 
li.He  willbeprefent:  becaufehe 

hath  prom ifed. 
rj.  He  is  able :  becaufe  he  is  ora- 

uipotent. 


a.Becaufe  he  will  be  called  vppon  by  faith  which  leaneth  to  the 


word  alone. 


No  word  therefore  no  faith. 


$.  Becaufe  faith  is  corrupt  if  )  No  promife. 
it  depart  from  the  word:m"\ 

call mg  vpon  Sajnae»         /  f  Heart 

(.They  can  neither  <     nor 

I  Kelp. 


The  fumme  is  contained  in  two  table». 
Concerning  which  looke  thcuext  I  able  vndtt  C. 


The 


/InaPrO' 
hetnewher  ^ 
m  appereth 


Out  ofthex  .boo\e     Ofprahr. 

(i. Therefore  we  sre  his  children-  to    < Pouemet 
feeke  help  of  anie  other  were  to  <      or 
p  caft  God  in  the  teeth.  «-Crueltie. 

I'  i.Thegoodnes  I 
of  god,  bicanfe  )  i.  Our  fins  fhall  not  hinder  vs  from  crauing  trier, 
heisourfathtr*        oe  of  God  humbly . 
J  uhcrupon  iol.   | 
-    ^  loweth.  j  3.     \Vee  mult  one  louc  an  other  like  dearebre 

^     tlu-en. 


C 

The 
ftimme 
of  prat 
cr.is  co 
piehen 
ded.  ^ 
Cha.20. 


<J 


In  two 

tables. 


a.The  power 
of  God:  be- 
caufeheisin   C 
heaue  whence 
we  gather. 


f 


I 


(Thefirlt 
that  the 


That  God  is  fpvead  abroad  through  all  thinge». 
Therefbrewhen  wee  feeke  him :  leevs  belittei 
vp  aboue  the  fenfe  of  our  bodie  and  foule  . 

(  Corruption. 
That  he  is  free  from  all.  S 

«■Alteration. 

That  hee  comprehended!  and  gouerncth  tb» 
whole  world  by  his  power. 

f*  Power. 

GoodnefTe. 

VVil'cdome. 

lighteoiilnelTe, 

Truth. 


fThe  for- 
mer is  ap- 
pointed 
wholie  For 
the  glorie 
of  God  and 
it  contai- 
ned three 
petitions 


I 


Spcake> 
nor       V,Of 
Thtok  /^God. 


■Ofihefe. 
cond  pe. 
tin  on. 


I 


s 


ft.  May  amende  with  the 
I  power  of  his  fpmte  all 

J      the  \ickedluftsofthe 
fiiih 
thatG»d.  "\  i-May  frame  all  our  fen. 
'      fesvnto  the  obedience 


I       of  hisgouemment. 
|"j.Vay  defend  his  childrl 

L&  bring  te nought  the 
endeuours  of  the  wic* 
ked. 
i.Tt  dra-veth  vs  from  the 
("corruptions  otthe  world; 
The  vfe        }i.  It  kinrilethadefireto 
mortifictheflelh. 
Itteachethvstobeare 
thecroffe. 
The  third     {"Not  ofthefecrete  will  of  god:  J5nt«»f 
_  entrea-         \      that  which  is  reuealcd  in  the  fenp- 
"(^teih.  j     tures:  w hereunto  anf.vereth  willing 

LI,     obedience. 
The  latter  concerning  wbich.looke  the  table  following  vnderthe 
letter  A. 


Out  of  the  third  booty,  Of  Prater,  Election  Re  fur. 


f' 


Thefhft 
petition. 


A 

The  latter 
Table  of 
praier  con 
tayneth 
petitions 
tvhiche  re 
fpett  vs  8i 
enr  r.eigfi 
bout-. 
Cbap.  2o. 


n-  » 

■A 


In  thefe- 

coaa. 


In  the 
third. 


'Craneth  all  things  which  the  vfe  of  the  bodie,  necdeth  vnder  th« 
l     elements  of  this  world. 

I  WccommitourfeJuesvntoGodand  com-  fEeedevs. 

mendourfeluestohisprouidence,  that  )  Chcrifh  vs. 
-    he  may  1  Keepers. 

"Wecaske  (as  in  that  which  followeth)  thofe  thing*  v\hich  feint 

for  the  jpiritua  1  life. 
I  Remifsion  taketh  away  fatisfaction. 
|  .  Wcrde. 

Let  vsforgiue  being  hurt  ia    J     m 
,  I  Deed. 

'We  crane  that  wee  may  be  furnifhed  with  weapons,  anddefe»* 
ded,thac  wc  may  get  the  vic'toric. 


'Caufe. 
For 


rcod.       •) 

J  Satan.         f 
7 the  world.?" 
CTheflefli.  J 


Doe  Tempt. 


Temptati- 
ons differ. 


\ 


Riches. 
Honour. 
utie.&C 


In  the  end 


r  Vppouthe  rule 
J  right  h;:nde,  -^  Hoi 
•  in  relpectof  *.£ea 

.  On  the  left    .  Pouertie. 
[  in  refpeSe    J  Contempt. 
^of  (.Affliction. 

Tor  GOD  temptcth  bis  for  the» 

the  flefhe,  the  worlde  ynt« 


«-For  GC 

J      good. 

^Sathan    i 

t    euill. 


rCaufe. 


I  ft  Of  ele- 
J  ctio:v\hole 
|  Chap. 2 1. 


Thefe  ef- 
fefles  of 
faith  doe 
lead  vsvn 
to  the  cer 
taintie. 


i 


<  Giue  tbankes. 
Efficient,  isthemeere  liberalitie  "S 
|ofGod,that  wemay  ^Behumbled. 

rfinall:  that  beeing  Pure  of  faluation,  becaufewe» 
•    are  in  the  hande  of  God  wee  may  glorifie  him. 


'An  whole. 


|  EfFeAs  are  '. 
I  fome  times  J 
/of 

S  Ch   X2.2J 


ltrie.  C  and      1 
"c.        |  that  *S 


j  2. Of  riling 


againe . 


S  ofone:  be-( 

,   I  caufe  v\hom 

I  Chap  24.    K 


3  Countri 
*S  Houi" 

-.t  He  knew  before. 
Ls-Called. 

^.Iuftified. 

..j.    That  hee  may  at 
length   glorifie 

•     them. 


In  louing 

fome. 
In  meeting 

others. 


t.  Becaule  wee  can  by  no  other  meanes  be  glorified 
2.  Becaufe  Chrift  rofe  in  our  fle(h.    ^ 
j.  Becaule  Godisalniightic. 


i.  Erdefi. 
afhcall 
wherein 
are  consi- 
dered. 


is  the 
church. 

Chip. i 


Out  of  the  fourth  boo\e.     Of  the  Church. 

^i.lnnifibleandCatholike,   which  is  a  Comma- 
i.    WhidlV       nion  of  Saints. 

k2.  Vilible  andp-'if.cnlir.whereinisfaluatioii. 

r  i  .Kv  the  pure  preaching  of  the  vord. 
fcWbichis  _J  z  By  the  lawefull  admimltration  of 
the  Sacraments,  concerning  which 
lookeB  Chap  14. 
Not  Anqels, 

f*i.God{heweth  vntovi 
But  men  .'    hisgreatfauour 
where-     |i.W'ehauea         i.Hu- 
veriegood     fmility. 
exeicu'evn- 


pi.  Who 
beaxe  rule. 


I 


■A 


D 

Cod  doeth' 
fcoldvsi 
the  fociety 
of  Ch  rifle, 
oamclieby 
adminilha- 
tion  or  go- 
uernmente- 
Chap.  1. 


7  where-     |i.\Vehauea        i.Hu- 
}  in  J    verieg»od     rnulity. 

/  ^     exeicu'evn- _J    2    O- 

L  1    to  "}bedi- 

1  Cence. 


S.Howitia 

gouerned 
"j  w  here  con- 
filer. 
Chap  j.4. 


{ 


2      Of 
what 
fortihey 
be 


5.  What 

their 

calling 


2.  Ciuill 
concerning 
which  look 


wCbap.20. 


j.  A  verie  good  bond  to 

louc  one  another,    j 

2  Apoftles.        ;  _Jt 

.  Euangelifts.  J  jj 

4  Paftfirs. 
:.  Doctors. 

Intcrnall  v. hen    (The  glorieofGod. 
e  that  is  called    -s  TheeJifiynoof  th« 
j  doth  only  fee ke.     *■     Church. 

(rj  1.  Of good 
i.What  msner  \  behauiour. 
perfonsaie   <^ 
tobechofen  )s.  Of  found» 
C     doctrine. 
2.Hovther   t  1.  Faftmg. 
artobecho  J 
fen,to  wit      t  2.Praier. 

ji.  Imme-   ,  Propfy 
J     diat:  by   ) 
3    By      1     God.       (.Apod, 
whom  J  "-M" 
they  beC* 
cholen .  ] 

.  nig  our  Aders. 
1    •uideby/  3  Peo. 
Vlie         '"pie 
fJYByl  ving  011  of  bads 
/"c.That  the  dig- 
the  j  nitie  of  the  na- 
vies :  niiler  any  bee 
are    '.  comended  . 


2  Ex 

ter- 
nall 
wher 


u-JtS 
ure   I 


fou 
thi3 


what 


knte. 


(4.  Their' 
I  oftice. 


.}  2  That  he  may 

N.   know.tbatbeig 

I  cofecra.to  god. 


j.  What 
power  it 
hatb 
Looke.A. 


< 


1  To  preach  the 

word 
>.To  minifter 
"\   the  I  a  .-.Tarries. 
/  j.  To  exec-ue 
*~  Discipline 
The  flare  £*i  Eflhops. 
of  iheoIdcXi  Fldeis. 
J  church  wa^t^.Deicons 
j  dimd.  intoywbo  diuided^+.Torepjirethe 
^Chap  ,.     £thc  goods.     C     Churchei. 


s 


god. 

}  j   That  hce  may 

j  beleeuethatliee 

\  111  11  not  want 

tnehoHeghofte. 

r.TotheBifaop. 

TotheCleargie. 
j.TorhePoore. 


Out  of  the  fourth  bootee.    Of  the  power  of  the  Church. 

•c.  Thatnonebce  del.'uered  withoutthe  worde  of 
^— r.ToachJngthe  n     God. 
\      deliueiie  of  \  z.  Thatall  be    fGlorieofGod 

rt.  of  J      the  opinions'*)  referred  vnto"S 


Cb.?. 


of  faith.  (/he  l  The  edifiyng  of  the  churche* 

.t.Toncbing  the  expounding  of  them. 


f  Diuine.     "1 
f  Humane.    * 


That  they  bee  agreeable 
to  the  word. 


'  i. In  commandements  wh 
ought  necelfanlie  to  bee 
kept-  i  Humane 

■I  i.\VhatthingsC*Haueierpect   f  Places 
aretobefol 
lowed. 


of  circum-     -^  Perfons 
ftance.-  {-Times. 

f Order         i 
•<  >  be  kept. 

I  Comelines  * 


Lee 


The  power 
«f  the 

Church  is  I 
«onfidered  ^ 
in  refpect.      ] 


C.io. 


z.In  precepts 
indifferent 
.wherein  marked 

'  2.What  things 
be  to  bee  fled: 
leaft  in  fteed  of 
the  true 
(hip  of  God 
tbeybecxhibi 
ted,fnchaiepo 
ptfh  conftitntt- 


/i.     Are  accounted  for  the  true 

worfhipofGod. 
"   2.  Doc  biad  the  confeience  with 
precifenece.rs:ne. 
3.  Do  make  the  word  of  God  to 
be  ofnone  effeiTr. 

vnproft  tabic  andfoolifhe. 
Doeoppre^c  t!ie  confcjencet. 
with  multitude. 
6.  Doe  b care  a  fhc-.ve  of  the  boa- 

iting  of  Stage  plaieis. 
7  Are  accounted  as  propitiatorie 

faciiiices, 
$.  Are  turned  to  ga  inc. 


a  or  i      oec 
or-^  4. Are 


j    Of 
the 
Iunf- 
didi- 


(1.    Proper  to 
the  cleargie  of\ 
which  it  was 
intreated  ia    K 
the  Synodes.     . 
Chap.  1 2.         ' 


Proninciall. 


Kj 


'General!. 


f  End  is 
double. 


{t. That  offences  may  be  preoenteeP 
2.  That  an  offence  begun  may  bee  a* 
bolifhed. 


Thepra- 
2.  Common  to  j  cliceconfi- 
the  cleargie      £  ftethin 

Land  the  people    \ 
whofe.  j 


'Admoniti 

.ons. 


4; 

r 


Pnuate 


2. Publike. 
That  the  name  of  th» 

|Exc6mun'  f     Church  benoteuill 

'cation:         I       fpoken  of. 
vhofeendsj  j.Tbat  thegeodbenoc 

are  three  v      corrupt  through  the 
copanie'of  the  euill 
.That  through  fhame 
they  may  begin  to 
repent. 


Fnithermore  faas  are  commended  in  refpeft  of  th« 
^    time.Looke.  \, 


Out  ofthefottrth  hoolit.  Offaflmgandvoves. 

.Thar  the  flcfh  may  be  tamed. 


f-\  .The  ende    lz.That  we  may  be  the  more  apt  to  pray. 

thereof.      "^. 

S    That  itmaybeatcftirncnieof  humilitie  and  ©» 
bediencc. 


A 

Tnrthsr- 
ttioreinre-> 
fpect  ofthe>' 
times.  * 


Fads  aie 
comman- 
ded «here  S  ,„ 
in  we  molt 
confider. 
Chap,  i  z. 


i.Wberein 
I  it  eofifteth., 
*  namclie> 


2.QuaIitie. 
^.Quantitic. 


'Ofmeates. 


f~i.  That  wee  do  not  rent  our  garments,  and  not  ew 


What  J  2 
ingearec^ 

.be  auoi- } 


hcarte»  as  hypocrites. 

That  we  doc  not  tbinkeit  to  be  done  for  a  meri. 
toriou»  worke. 


j  That  it  be  not  more  flreigh  tli  e  required  as  uccef* 
fane  to  fsluation. 


fi.To  vi  horn  the  vow  it 
made,   namelie,  to  . 


Vowes  are   / 
made  wherV 
mmuftbee*^ 
considered 
^Cbap.ij, 


taught  what, 


Pleafeth. 


i'pleafeth. 


■God. 


2.Whovo\veth,namelie,ma- 
Theri'oie  we  mull  take  heed ' 


'  i  .Th.^t  we  neglect  not  our  liber» 

tie. 

r*Pa(Teth  our 
That  wee    \  flrength. 
promilenot     «^ 
that  which       Jlseontraie  to 


calling. 


i.Thankfginin». 
Repentanee. 


.    That  wee  may  bee  mote  wa» 
rie  hereafter. 

.That  we  with  prick»  be  pricked 
forward  to  our  ducie. 


Heerebyappearetb  what  maner  vowes  the  vowes  of  the  Papifl» 
b    bee. 


Outofthefoinh  boaf<e.  0 f  the  Sacrament  cfBaptifae. 

£  I  .To.  wit,  3D  outward  figne,  whereby  God  doth  leale  vnto  oaf 
\     confciences,     thepromifesof  his  good  will  towarde  vs>  to  vpw 

ft.  What  a  J     hold  the  imbeciliue  of  our  faith. 

J  Sacrameat*X 
is.  Ji.  On  the  other  fide,  wee  doe  tcftifie  our  godlinefle toward*» 


2.  What     , 
tbingesbee 
I  neceflarie 
in  a  Sacra-" 
meat.  j 


bin). 

■*i.   Thcfignc. 

2.  The  thing  fignified. 
I  $.  Thepromife. 
4.  The  generdl  participation. 
Therefore  laying  on  of  hands  is  not  reckoned  amongft  the  Ss- 
crameuts. 


rr.Signeis  water. 
z.lhingfignified,is  the  blood  of  Chrift. 
Prormfc  is  eternall  life. 


75 
Tn'  expofi. 
tion  of  the 
'Sacramcts^ 
wee  ratift    I 
confider 
Chap.  1 4. 


/i.Eaptiftn- 
I  whofe. 
I  Chap.ij. 


Men  growen,after  confefsion  of  faita. 

■  L 

X&J  ceedCir-X 
S  cumcifionyj 
]  for  the    £4 


"i.Becaufe^i.  Myfteri 
bapttfme  \ 


/are 
Promifes.valr 
^  one. 

-  Vf?'        s 

_4  Efncacie.  — * 
z.Remifsion  of  finaspcrtaineth 
veto  them  :therlore  thefigne 
alfo. 


j.   Here     , 

I  maniethery 
Vbe.  N 


(■ 


i.Becaufe  it  is  a  fign  of  ourwa- 

•Thefirft   (     fhing  by  the  blood  ofChiift. 

that  it       j  t  Mortificatio  )  Of  our 

may        j  2  Of  ±  Y  flelh  m 

'*  the     CRegeneratio' 

Partaker* 
toward 


ferueforX  tne     (.Regeneratio*   Chnft 

our  faith  ]  /"i.Paitaki 

I  of  all  his 
■ j  .u.- 


God. 


End 
isdou 
'ble, 


11  or  an  nis 
j.Eeingioyned  1  good  thing» 
!  toChnlte  wccV 


The  Ce. 
cond 
thatit 
m.iy 

fern  e  for 
confef-  < 
fion  to- 
warde 
oure 
neigh- 
bour: 
becaufe 


beleuetbatwe\  2.    There 
fiiallbe.  *  fhall  ben» 

condemna- 
tion to  vs. 
It  is  a  token  that  we  would 
bee  reckoned  amongeftihe 
people  of  God. 


y 


.  Wee  teftifie  that  wee  con- 
fefTe  Chrifte  his  religion  to  - 
geather  wyth  all  Chnfti- 
ans. 

,  That  all  our  thinges  may 
fliewe  foorth  the  p'raile  «f 
G«d, 


Out  of  the  q.boohj.     Of  the  Supper. 

f  (It  is  afpirituall  banquet,  u hereby  wee  are  preferued  in  that 

t.Wbat.      -s      life  wherciu:o  God  hath  begotten  vsbyhu  word. 

r*  i  .It  rr.2y  ferue  to  confiime  our  fait h  toward  G  od 

'z.For  our  confeffion  before  men. 

t  j.Ior  exhortation  vnto  loue. 

'i.T.rsflin  extenuating  the  fignes    wee  put  them  too  much  from 
>     theirmyfteries.wlieieunto  after  a  lort  they  are  knit. 

|2.Leaft  that  :n  exhorting  the  fame  iramoderatelie;wccfcemet» 
t    darkea  the  myfteric  J  thcmlclues. 


j.  The  end. 
that 


Wcraufl 


/    i.Thefignificationinthe  promife». 

|  i.  Thefpirim-V 

J  all  troth  «  her-  \        ,  r  «.Death.- 

4.  The  J  in  we  mutt  con     P  ,Th<  ma"cr'  <     „   -       a. 
prrts      <   fider.  ^Chnftbyhis      (^.RcfurreftiOB. 

t  hereof.     1  \ 


A         1 

The  Sup- 
per 
Chap.17. 


■\ 


I 


2.  The  vifible 
(ignes. 


j .The  erTeftes, 


x.Eread. 


e 


1  .Redemption. 
Iultjfication. 


rr.Beeaufeitblafphemeth  Cbrift. 

J2.It  burieth  the  crofle. 

is  contrary    j  j.It  caufeth  his  death  to  be  forgotten, 
to  the  iup.  « 

per.  1  4.1ttaketh  away  the  frutes  thereof. 

Chap.  18. 

J  j.Itweakeneth  theSacramentej  ,  wherein- the  tnenoriall.ofbil 

^    death  js  left. 


of 


fi  Confirma./'' 
And  thefe  I  tion.  [  i.Lefler 
srefalQie  2,Repentace\ 
eounnte.l  I  3-  Extreame\ 
Sacramets.  J  vnaion.  \ 
cChap.  17.  <^  4.  Orders.  J 
Matrjmo  .*" 


f  2.Greater: 

Lof 


2. Deacons. 
j.Subdeacont. 


Out  of  the  fourth  bool\e.  Ofciuillgeuemment. 


Who 


I  he  is  ^\  the  la\e:     /^heis  •">   before  m< 

r.  T».»m,     i  JTlie  minifter  V    r°cal-    J 

i.  The  ma  J  /  ofiuftice:     Vied.     / 

giftrare  in<  /  The  fofter&.  \           /  j.Thatwitl 

wl77    I  f       therof  the    }         f        of  his  off 

muft    ob-  \_    church;  J  \^     thcdiffici 


Cioill"  ad- 

imniftrati 

on  doth 

appeitaine 

to  the  ex- 

«email 

iulticcof 

manners 

wherein 

are  to  be 

coulidered 

Cbap.io. 


|      cie. 

L  Prudence, 


ith  Angular  comfoit 

office,  he  might  cafe 

difficulties  of  the  fame. 


2. How  maniekindes 


kj.What  is  his  office. 


[.Monarchical!. 

a  Atiftocraticall. 

.Democraticall. 


J 

•  ]  i.The  Iawes\z.  The  constitution  iuie 


ri.Thather 
1  z.Thathek 
"S  j.That  he 
L    God. 


That  he  may  heale  and  not  wound, 
keepe  humanitie 
mayrepreicnt  the  imajeof 


wherein 
thou  ilult 
obferue. 


^.Thepeo 


fleet  < 


f  Of  God. 


■Of  men 

(  Of  times. 
Equitieinrcfpedl  of  circumftances.-j  Of  places. 
*■  Of  nation*. 

F  f  Sincere. 

I  i,Reuerence,asto   themelTenger  of  God,  and  J  Not  compel, 
thatwithamiade.  £.    led. 


pie  who     J  z, 
owcthto  ^ 
theMigi-     J 


Obedi- 
ence. 


•Whether  wee  miiftobey  his^* 

>     word.  XOffices. 


Lfuaw. 


fPaytribute. 

.Or  fuftaine  the  publike. 


►Pumihments, 


.  j.    lou?  whereby  he  may  commend  tneir  pre  fperitie  to  God  by 
u        Pvaier. 

AN 


AN 

ABRIDGEMENT 

OF  THE  INSTITVTI- 

ON  OF  CHRISTIAN   RE- 
LIGION  WRITTEN]  BY 

Iohn  Calvin. 


Of  the  knowledge  of  God  the 
Creator. 
Chap.  i. 
That  the  knowledge  ofGod,and  of  our  felues^re  things 
ioyned  tegeathcr}and  bow  they  be  linckjd  togeather. 


HE  whole fumme  j 

•''-  of  ourwifdomeco-  The  partes  of 
fiftethin  two  parts:  ttucwifcdome; 
in  the  knowledge  of 
GOD,  and  of  our 


fellies .  But  foraf- 
muchc  as  they  bee 
knit  togeatherwkh 
many  bands,it  can- 
not eafilie  bee  dif- 
ccrncd  whether  of 
thefe  two  is  former; 
*orafmuch  as  no  man  canbeholde  himfelfe ,  but  he 

B 


$  AN     ABRIDGEMENT    O? 

muft  turne  his  fcnfes  vntothc  bcholdingof  Godja 

tAtf.17.il.      whomheliuethand  moueth  *  .    Foritisa  plame 

i  cafe  that  thofe  giftes  wherewith  we  are  furniihed, 

The  effete*  of  are  not  of  our  feiues :  y  ea,that  euen  that  which  we 

the  knowledge  arc  is  nothing  clsbut  a  fubfifUng  in  one  God.  Se- 

z  conuiie ,  we  are  brought  from  thole  good  thinges, 

which chftilldowne  vnto vs  from  heauenby  drops, 

as  from  the  itreames  vnto  the  fpringshead.  Wher- 

by  it  commcth  to  pafle,thatby  our  Y/ant  and  pouer- 

rie  doth  better  appeare  that  infinite  plentie  of  good 

things  which  is  in  Go  d. 

z  Again,it  is euident  that  man doth neucr come 
tfeVnowledcc  tothe  Perfc<?  knowledge  of  himfelfe,  vnleflehee 
of  God.  haue  firft  beheld  the  face  of  God,  &fo  come  down 

fro  beholding  the  fame,to  view  himfelf.For(fuch  is 
Nawrall  pride.  our  natural!  pride)  we  do  alwaies  feem  to  our  feiues 
righteous  and  holie,  vnlefle  we  be  conuict  with  ma- 
nifeft  arguments  of  our  vnrighteoufnes  and  impu- 
The  true  rule    ritie.  And  we  are  not  conuict  if  we  doe  onlie  lookc 
of  the  know-     into  our  feiues,  and  not  into  the  Lorde  alio,who  is 
ledge  of  our      the  only  rule  whereby' the  judgement  muft  be  tried. 
Therefore  if  we  begin  once  to  thinke  vpon  God,& 
to  weigh  with  our  feiues  what  a  one  he  is ,  and  how 
exact  the  perfection  of  his  nghteoufnes,wifedome, 
and  power  is,according  tothe  rule  wherof  we  muft 
be  fafhioned :  that  which  was  before  in  vs  delight- 
fome  vnder  a  falic  pretence  of  righteoufneffe,  (hall 
foorthwith  waxe  vile  as  raoft  great  inicjuitie. 
Rtfe&es  of  the      ^  Hence  ifl'ued  that  horror  &  amazednes  wher- 
prefenccof      withholy  men  were  taken,  fo  often  as  they  percei- 
ued  the  prelcnce  of  God.  Heereofproccedcd  thofe 
fpcechcsjWe  flial  die,bccaufe  the  Lord  hath  appea- 
rs u.ai        red  to  vs.*  Therfore  alto  the  hiftorie  of  lob  doth 
Irf.6.1.  alwaies  draw  a  moftfirme  argument  from  the  dif- 

J»*M«  cripti6ofthcwifdome,powcr>&  purine  of  God  to 

throws 


CALVINS     INSTIT  VtlONS.    lti.i.    f 

throw  down  men  with  the  confciencc  of  their  own 
foohmne{Tc,imbecillitie,  and  vnrlcannefle.  Abra-  (?Wilg#a- 
ham  doth  the  better  knowe  and  acknowledge  him- 
fcjfe  to  be  earth  and  duft,  the  nighcr  he  draweth  to 
behold  the  glonc  of  God.  Notwithftandinghowfo- 
cuer  the  knowledge  of  God  and  of  our  ielucs  are 
knit  togeathcr  with  a  muruall  knot,yettheordei  of 
right  teacning  doth  require,  that  we  inrrcat  firft  of 
the  knowledge  of  God,  and  that  then  wee  come  to 
handle  the  knowledge  of  our  fclues. 

Chap,  i  r. 
What  it  is  to  knowe  Godtan4  to  what  tndethe  hrtow 
Udge  of  him  doth  tend. 

t     4  ND  nowe  I  meane  the  knowledge  of  God 
/\wherby  we  do  not  onlie  coceaue  that  there 
is  fomeGod:butalfowc  Jcarne  &vndciftandthat  God  is  not  pro* 
which  is  bchoofullforvstoknow  concerning  him:  pCiiy  knowcu* 
which  is  profitable  for  hisgloric:  and  finallie  which  where  there  is 
is  expcdienr.For  to  fpeakc  properly,  wecannotfay  JJh^'f'^r 
that  God  is  knowen,  where  there  is  no  religion  nor  nCi  ™*°    ' 
godlincffe.  The  feeling  of  the  powers  of  God  is  vn- 
to  vs  a  fit  fcholemafter  to  teach  vs  godlines,whence 
religion  doeth  fpring.  Andlcallgodlinefleareue- 
icncc  conioyned  with  the  louc  of  God , whiche  the 
knowledge  of  hisbencfitcs  dothworke.   Further-  X 

more,we  doe fo know  God,not  onlie  becaufc  as  he 
hathoncc  created  this  woild,  fo  by  his  infinite  po-  * 
wcr  he  fuftaineth it,  by  his  wifedome  he  gouerntth 
it,by  his  goodnefie  he  preferueth  it,  he  ruleth  man- 
kinde,efpecialliebyhisiu{tice  and  iudgement,hee 
fuffcreth  him  by  his  mercy  ,he  defendeth  him  by  his  c    f  * 
aide:  but  becaufe  there  (hall  no  where  be  fvund  any  uo«ation.,B" 
drop  either  of  wifedome,  or  light,  or  fincere  truth,  i  ' 

M 


'uncus  men. 


Epicurus  his 
iudgement  of 
God, 


the  end  of  the 
knowledge  of 
God. 

What  true  re- 
ligion is. 
Ei'fcftscfgod' 
lie  feare. 


To  worfhip  & 
to  reuerencc 
differ. 

*I  he  know- 
ledge of  God 
is  naturally  in- 
grafted in  v$. 


4  AN    ABRIDGEMENT    OF 

which  doth  notcomc  from  him,  and  whereof  he  is 
not  the  caufe ;  that  we  may  looke  for,  &  alfo  beg  at 
his  handes  all  thinges  :  and  acknowledge  with 
thankfgiuing  that  wee  haue  receauedthemathis 
handes. 

z  Therefore  they  toy  in  cold  fpeculations,who 
are  determined  toftand  about  this  queftion,what 
God  is  ?  Seeing  that  it  is  more  behoofulifor  vs  to 
knowe  what  a  one  he  is ,  and  what  is  agreeable  to 
his  nature.For  to  what  purpofcis  it  to  confefle  with 
Epicurus,that  there  is  fomeGod,who  carting  offall 
care  of  the  world  doth  only  delight  himfelfm  idlc- 
nefTe  ?  Finallie,  what  doth  it  helpc  to  knowe  fueh  a 
God,with  whom  we  may  haue  nothing  to  doe  ?  Yea 
rather  the  knowledge  of  him  ought  to  ferue  to  this 
ende  :  firft,  that  it  may  teach  vs  to  feare  and  reue- 
rence  him :  Secondlie,thatwe  may  confecrate  our 
feJuesto  God,hauingthe  fame  for  our  guide  and 
fchoolemiftres :  Loe  what  pure  and  true  religion 
is,to  wit,  faith  ioyned  with  the  true  feare  ofGod:fo 
that  fear  may  containe  in  itboth  a  voluntarie  reue- 
rence,  and  alfo  carrie  with  it  a  lawfull  wormip,  fuch 
as  is  prelcnbed  in  the  lawe.  And  this  is  the  more  di- 
ligentlie  to  be  noted,  becaufe  all  men  one  with  an 
other  doe  worinippe God,  but  veriefewe  doreue- 
rence  him,whiles  there  is  euerie  where  great  oflen- 
tation  in  ceremonies:  but  the  finceritie  of  the  hearc 
is  rare. 

3  Surclicthofe  which  iudge  vprightlie  will  al- 
waies  hold  this  for  certaine,that  there  is  fome  fee- 
ling of  the  Godhead  ingrauen  in  the  mindes  of 
men,  which  canneucrbe  blotted  out.  Yea,  that  e- 
uen  this  perfwafion  is  in  all  men  naturallie,  that 
there  is  fome  God ,  and  that  this  is  throughlie  fa- 
ttened as  it  were  in  the  verie  marowe,  witnefleth 

euident 


CALVINS  IKSTIT  V  TliONS.  Iib.i.  5 
cuidentlie  the  ftubbornnefle  of  the  wicked,  who  Athcifts. 
though  they  ftruggle  neuer  fo  muche ,  yet  can  they 
notwindethemfeluesoutofthe  fearcofGod.  Al- 
though Diagoras  and  fuch  like  doe  make  a  mocke  Diagora». 
of  all  that  which  hathbeene  beleeued  throughout 
all  ages  concerning  rcligion;althoughDionyfius  do 
fcofleat  theceleftialliudgement:  yet  this  laughter 
is  but  from  the  teeth  forwarde :  becaufe  the  worme 
of  confeience  doth  inwardly  bite  thofe,being  worfe 
then  all  hot  fearing  yrons. 

Chap.  hi. 

That  the  tyow ledge  of  God  u  nxtwallie  flan « 
ted  in  mens  mindes. 

1  QVrflie  if  anie  where  the  ignoraunce  of 
vJGodbe  fought  for  3  wee  can  no  where  haue 
a  more  apparaunt  example  thereof, then  among 
the  blockifheft  people ,  and  fuch  are  fartheft  from 
humanitie.  But  there  is  no  nation  fo  barbarous  ^cerodenatU' 
(as  euen  the  verie  Heathen  man  faith)  no  councrie  raDsorwx. 
fo  fauage,  which  haue  not  this  perfwafion  remai- 
ning in  them,  that  there  is  a  God .  And  euen  thofe 
who  in  other  partes  of  their  life  fecme  to  dirFer  but 
a  verie  Htttle  from  bcaftes,  doe  yet  notwithftan-  TJ  ,     . 
aingcontmuallieretainelomeiecdeoi  religion.  I-  raji 
dolatrie  is  an  ample  teftimonie  of  this  conceitc.  j 

Becaufe  man  hadde  rather  worfliippe  flockes  and 
ftones  then  that  hecwillbe  thought  to  haue  no 
God. 

2.  Ob,  Religion  was  inuented  by  the  fubtiltie 
and  crafte  of  a  fewe  men  ,  that  by  this  polUcie 
they  rnyght  kcepe  the  fimple  people  in  their 
«luctie  :  whereas  notwithstanding  thofe  which* 

Biij 


Hatur all  wife- 
dome. 


£  AN    ABRIDGEMENT    OF 

were  to  others  authours  of  the  worfhip  of  God, 

<iid  b  Jeeue  nothing  leffe  then  that  there  was  a 

God. 

Jn.  I  graunt  indeed  thit  craftie  men  did  inucnt 
and  deuife  many  dungs  in  religion, that  they  nught 
thereby  breed  a  rcucrc  nee  m  the  common  for t.and 
alfo  make  them  afraide,that  they  might  haue  their 
minder  more  obedient.  Rue  they  could  neuer  haue 
brought  that  to  pairc,vnleflc  mens  mindes  had  firft 
Whence  incli-  been  potfeiTed  with  that  conllaunt  pcrfwafion  con- 
cfondodT  '  ccrningGod  :  whence  as  from  feede  fpringcthall 
inclination  to  religion. 

Oh.  Manie  denie  that  there  is  any  God. 

jin  Maugrc  their  heads  they  do  now  and  then 
feeele  that  wh-rof  they  are  deiirous  to  be  ignorant. 
No  man  did  more  boldlie  contemne  God  than  Ca- 
ligula:  and  yet  no  man  was  taken  with  greater  fearc 
wlien  any  token  ol  Gods  wrath  was  (hewed  :  he  did 
quake  forfeare  of  Godinwardlie^whom  outwardly 
he  ftudied  to  defpicc. 


come. 


Atheifts. 


Caligula. 


Chap.  iiii. 

Tkdt  the  fame  knowledge  is  either  c  hckei  >#r  its  cor- 
YHptedp&rtlic  through  ivnwam  e,  and  partly  th§- 

row  malice . 


Sapetftitious 
ignorance. 

X 

* 


I  A  ND  as  experience  doth  witnes  that  there 
/lis  fome  feed  of  i  elision  fowenin  nil  men.fo 
there  canfearfeonebe  found  among  an  hundred, 
which  hauing  conceaued  the  fame  in  his  heart  doth 
cherifhe  it,  neither  is  there  any  foundc  in  whom  it 
waxethripe :  fo  far  oflfisitthat  the  fruteappeareth 
in  due  time.  Furthcrmore,whether  fomc  doe  vanifh 
away  in  their  fuperftotions  :  or  other  fomc  doe  of 

fct 


CALVINS    INSTITVTIONS.    iib.j.     7 

fetpurpofemahtioufliereuolt  from  God  :  yctal  do 
degenerate  from  the  true  knowledge  of  him.Whcr- 
by  it  commcth  to  paffe  that  thcr  rcmaincth  no  true 
godlineiTe  in  the  worlde. 

1  0bt   Dauid  witneffeth  that  manic  do  thinkc  in  p^ 
their  hearts  that  there  is  no  God.* 

An.   That  is  rcftraincd  vnto  thofe  wicked  and 
foolilh  ones/who  hauing  choked  the  light  of  nature 
do  of  fet  purpofc  make  blind  themfelues  that  in  fee-  Good  ,ntcnt* 
jng  they  maynot  fee. 

I  Ob.    Any  light  ft  udie  of  religion  howe  prepo  •  "" ™™t ru^ 
fterousfoeuer  i:  be,  is  fufficicnt  to  faluation.  Ci  tc  l^on' 

jln  True  religion  muft  be  framed  according  to 
thewillofGod,asby  aperpctuallrule.Therfore  fu- 
pcrftitious  medoworfhiptheirowndotings,which  GaL^l. 
fet  vptoGodnewlieinuented  worihippings.  Such  *£^.2.u. 
the  Apoftle  faide  did  ferue  thofe  which  were  no 
Gods:*  &  in  another  place,that  they  were  without 
God.*  For  there  is  no  true  religion  but  that  which 
is  conioyncd  with  the  truth.  a 

4  There  is  alfo  another  offence,  that  they  n  ey- 
thcr  haue  anie  refpeft  to  God ,  but  againft  their 
willes:  neither  doe  they  draweneere  to  him,  vntill 
they  be  drawn, being  vnwill  ngand  hangingbackc: 
neyther  haue  they  euen  then  anie  voluntarie  feare, 
which  floweth from  the  reuerenceof  theMaieftie  |7ar*»<lou' 
of  God :  but  onely  a  feruile  and  conftrained  feare, 
which  theiudgement  of  God  wringeth  out  of  the: 
which  becaufe  they  cannot  efcape,  they  quake  for 
feare  thereof,  yet  fo  that  they  doe  alfo  loth  and  ab-  A  rmj-tmj 
horre  it.Thatfeede  remainethin  deed,  which  can 
bynomeanesbee  plucked  vp  by  the  rootes,towit, 
that  there  is  fome  Godhead  :  but  yet  it  is  fo  cor- 
rupt that  itbringeth  foorth  none  but  raoft  badde 
fnutcsofitfelfe, 

Biiij 


The  ende  of 
mans  life. 

1 
2 


*7>faLc+z. 

*Heb.iuy. 

I 
Ordinaric 
vvorkes  arc 
naturall  cefti- 
moniesofthe 
wifedome  of 
God. 

I 


*^#.J7  27- 


Vnthankfulnes 
of  men. 


5  AN     ABRIDGEMENT    OF 

Chap.    v. 
Thatthe  knowledge  of  God  doth  fhine  in  the  making 
of  ih  is  xoorl demand  in  the  continual!  gouerning 
thereof. 
i  OOreover  becaufe  the  laft  end  of  blelfed 

1  Vj  life  confifteth  in  the  knowledge  of  God, 
leaftthe  entrance  vnto  ha ppincifc  fhoulde be  fhut 
before  and  againft  any  man,hc  hath  not  only  plan- 
ted in  mens  minds  that  feed  ofrehgion,but  he  hath 
alfo  fo  rcueal :d  himfiif  in  the  whole  workmanfhip 
of  the  worlde,  and  ofFcreth  and  fheweth  himfelfe 
foopenliecuerieday,  that  they  cannot  open  their 
eies,but  they  fhallbeinforced  to  behold  him.Ther- 
fore  the  Prophet  crieth  out,that  he  is  clothe  d  with 
the  light  as  with  a  garment.  *  And  the  Apoftle  cal- 
leth  the  ages  of  the  world  the  fpe&acles  of  inuifible 
things.* 

2  Furthermore  there  be  infinit  proofes  bothin 
heauen  and  alfo  in  earth  which  do  teftifie  the  won- 
derfull wifedome  of  God.-notonly  thofe  which  arc 
more  bidden,for  obferuing  wherof,  Aftrologie,Phi- 
ficke,and  all  natural  Philofophie  are  appointed,buc 
alfofuchas  euerie  moft  ignorant  idiot  may  fee,  fo 
that  the  eies  cannot  be  opened,  but  they  fhalbe  in- 
forced  to  be  witneties  therof,and  they  muft  need es 
breake  out  into  the  admiration  of  him  which  hath 
made  thefe  things. 

3  For  which  re  afon  Paul,aftcr  that  hee  had  de- 
clared  that  God  may  be  founde  by  groping,  euen  of 
thofe  w  hich  are  blinde,addeth  foorthwith,  that  hee 
is  not  far  to  be  fought:  becaufe  all  men  do  feele  vn- 
doubtedlie  within  themftlues  the  heauenlie  grace 
wkerewith  they  are  quickned.* 

4  And  heere  is  difcouered  the  filthie  vnthanke- 
fulnefle  of  men,which  while  they  haue  within  them 

a  noble 


CALVINS    INS  TITVTIONS.    L«b.  i.      9 
a  noble  ihop  furniiried  with  innumerable  works  of 
God,  and  alio  a  warehoufe  fluffed  with  ineftimable  A  Gmilitudc. 
plenac  of  riches,do  fo  much  the  more  fwcl  &  arc  on 
y  other  fide  puffed  vp  with  pndc:yca  the  earth  doth 
beare  at  this  day  many  monftrcus  ipiritc  s  ,  which 
doubt  not ,  ne  fticke  to  corrupt  all  the  fcede  of  the 
godhead  which  is  fowenin  mas  nature,to  fupprciTe 
the  name  ofgod,&to  put  nature  in  his  ftcd;wheras  What  nature  is 
rather  naturcis  anordcrprcfcribcdbyGod.Thcre-  A  godlicmcdl. 
fore  in  matters  of  fo  great  weight,  &  v/hereto'ilngu-  the  creatures 
lar  reuerence is  due,to  mwrap  God confufedly  with  to  the  creator, 
the  inferior  courfe  of  his  works  is  hurtful  &  wicked. 

5  Therefore  let  ys  remember  lo  ofcen  as  cucry 
oneofvs  doth  coniider  his  owne  nam  rc,that  there 
is  one  God ,  who  doth  fo  gcuerne  all  natures,  that 
he  will  haue  vs  to  haue  refped  to  him,  and  that  our 
faith  be  directed  toward  him  3  and  that  we  worihip 
and  call  vpon  him :  becaufe  nothing  is  more  difor- 
dered  then  to  enioy  fuch  excellent  giftes  u  hich  ia- 
uour  of  duiine  nature  in  vs ,  and  to  neglect  the  au- 
thor which  doth  geue  vs  the  fame  freely. 

Quejl.  But  for  what  caufe  was  God  moucd,  both 
to  create  all  thefe  things  once,and  with  what  caufe 
is  he  moued  to  preferue  the  fame  now? 

jin.  His  onely  goodneife  both  was  and  is  the  Thegoodnes 
caufe,which ought  to  be  fufficiet  to  allure  ys  to  loue  oi  Gui  ^heon- 
him:  forafmuch  as  there  is  no  creaturc,vpon  which      ca"fc        c 

.  .  .  y   *  creation. 

his  mercieis  not  poured  out*.  *T?UUtf.$> 

6  Alfo  m  the  f.  cod  fore  of  his  works,  which  hap-  1 
penbefldc  the  ordinary  courfe  of  nature ,  there  ap-  Extraordinary 
peare as euidentargumenresoUns  powers.  Form  wo-kcs. 
gouerning  the  focietieof  men  he  doth  fo  temper 

his  prouidence,  that  although  he  be  infinite  wayes 
bountifull  and  benericialltoward  men:yet  notwith-  * 

(landing  he  declareth  bydnyly  ludgemcntes  and  Mcuy. 


io  AN     ABRIDGEMENT    OF    I 

*  manifeft  his  clemcnc  ic  to  the  godly,and  his  feueri- 

Iudgcment.      ^c  to  the  wicked . 

Wh   God  %ffeft*  Why  doth  God  oftentimes  fuffer  the  wic- 

doihlutfcr  the  ked  to  triumph  vnpuniihed  for  a  time,  and  doeth 

wicked  to  try-  permit  the  good  to  be  tofTed  with  much  adueriitie, 

umphfbra       andalfo  with  the  malice  of  the  wicked? 

wlf'       ,  sAn.  Whenashepunifheth  one  wickednes  with 

iudgemeneof   a  manifeft  iudgement  of  his  wrath,  we  muft  knowc 

God  is  gachc-  that  he  hateth  all  wickednefle :  whe  he  letteth  ma- 

rcd.  nie  go  vnpuni(hed,we  muft  know  that  there  flial  be 

another  iudgement  wherein  they  be  deferred  to  be 

puniihed.lnlike  fort,  howe  great  matter  doth  he 

minifter  vnto  vs  to  confider  his  mcrcie  when  as  he 

oftentimes  iheweth  mercie  without  being  wearie 

Clemency.       toward  mifcrable  rinncrs,vntill  he  haue  broke  their 

frowardneffe with  doing  good  to  them,  in  calling 

them  home  with  his  more  then  fatherly  tender- 

ncfTe? 

7    To  this  ende  when  the  Prophet  fetteth  do\wi 

that  God  doth  at  a  fodcine  and  contrarie  to  their 

expectation  helpe  miferablc  men  when  their  af- 

*?falicy,9.&  faires  are  paft  hCpe  f  *  he  gathereth  at  length  that 

^*7"  thofe  which  are  counted  fortunate  chaunccs,aic  as 

manieteftimonies  of  the  heauenly  prouidence  of 

God,  and  especially  of  his  fatherly  clemencie:  and 

^,  that  hereby  the  godly  haue  matter  of  ioy  miniftred 

•fioyihe  uod-  vnto  them:  and  that  the  mouthes  of  the  wicked  arc 

Jy  fe»ue.  (lopped. 

I  8     But  in  thofe  things  we  wonder  at  the  power 

The  know-  of  God,  and  kiffc  his  wifedome.  Therefore  we  fee 
led^c  °£G™  that  there  needeth  no  longer  nor  laborious  demo- 
te eucne  of  ^ra"on  to  ^et  out  tno^e  testimonies  which  feme  to 
thins  w.  fet  forth  the  maieftie  of  God ,  whereby  we  are  in- 

uitcdto  the  knowledge  of  God,  not  that  which  is 
content  with  a  vainc  fpeculation,and  doth  fwimmc 

about 


calvins  insttt;vtions.  L;ik.  i.  p*| 
about  onely  in  the  braine :  but  that  which  {hall  be 
found  and  frutefull. 

9     Secondly  iuch  knowledge  ought  not  only  to     f      * 
raifevsvptowoifhip  God,  but  alio  to  awake  an  J  JSj^jft^ 
lift  vs  vp  to  hope  for  the  life  to  come.  For  when  we  nai/itic. 
confider  that  t;ic  tokens  which  the  Lorde  iheweth 
bothofhiscleintncie.andrdfo  of  his  ieuerinc,  are 
one ly  begun  and  halfe  PM :  without  doubt  we  nuift  , 

confider  that  he  doth  herein  oncly  make  a  fhew  of 
thofe thmcs.the  mamreftationandiul dclmerance  *-4*g<***& 

i  r  ■     \    i-  l  i        i  c  *  cnuiate  Dei. 

whereof  is  ceterred  vnto  another  life  .  AV.tf. 

io  Rut  howe  cicarcly  fo euer  he reprcfc m both 
him  felfeandalfohis  immortal!  kingdomc  in  the 
mirrour  of  his  works  (luch  is  our  blockiihndfe)  we  v»2n£h!oc- 
flandalwaycs  amazed  at  {uchcuidcnt  teftimomes  iuftW». 
lb  that  they  pafle  away  without  doing  vs  any  good. 
For  as  touching  the  framing  of  the  world  how  ma-  OrHirurie 
nie  be  there  among  vs  who  whiles  they  cither  looke  woikcs. 
vp  toward  hcauen  ,  or  call:  their  eyes  aiide  vpon  du  l 

lierfe  countreyesor  the  carth,do  referee  their  mind 
vnto  the  remembrance  of  the  Creator,  and  do  not 
rather  ftry  in  the  viewing  of  the  workes  created, 
pafling  ouer  the  Creator  <  And  as  touching  thofe  Fjctn  ordinary 
which  come  to  palle  beiides  the  order  of  the  naiu-  wotkes, 
rail  courfe,wh ere  is  there  one  tint  doth  not  rather  t 

thinke  that  men  are  whirled  and  turned  about  by 
the  blind  raihnclTe  of  fortune,  tfcw»  goucrned  by 
the  prouidence  of  God  ? 

1 1  Hence  came  that  hurre  finke  of  errors  where- 
with the  whole  world  hath  bene  filled  and  oucr-  J^SSiST 
whelmed.  For  cuerie  n».  ns  wit  is  to  him  tcife  as  a  dcxnconic. 
maze ,  fo  that  it  is  no  marueli  that  all  natrons  were 
brought  into  diuerfe  deuifes.  /\  nd  not  that  onlv,but 
alfo  that  almoft  euene  feuerall  man  had  hi<  fcueral 
God.  For  fo  foone  as  rafetteik  and  wantonncflc 


Raftines  ioy- 
ncd  with  igno- 
rance haih 
brought  forth 
idolatrie. 
Scoicks. 


*Eph.z.u 
Idolaters  arc 
without  God. 


*Heb.i.to.26. 

*  Job.  $.12. 


Natarall  lights 
being  lighted 
for  the  know- 
ledge of  God, 


*Heb.u.\i. 
*1(om.ii.\9. 


Why  we  are 
notexcufed 
More  God. 


it  AN     ABRIDGEMENT      OF 

were  ioyned  toignorance,and  darknefTe,there  was 
fcarce  anie  one  found  which  did  not  frame  to  him 
felfe  anidollor  fanfie  in  ftecde  of  God. 

12  And  if  fo  be  it  the  moft  excellent  men  did 
wander  in  darkenefle(iuch  as  were  the  Stoicks,and 
the  mjfticall  diuinicie  of  the  i£gyptians,who  doting 
withreafonfaignedtothefelues  more  Gods)what 
ihall  wc  fay  of  the  fcourings  of  the  people  rpaulpro- 
nouceth  that  the  Ephefians  were  without  God*vn- 
till  they  had  karnedoutofthe  Gofpell  what  it  was 
to  worihip  the  true  God.  And  to  the  ende  the  Scri- 
pture may  make  place  for  the  true  and  one  God,,  ic 
condemnethall  falfhood  &  lying  whatfoeuer  god-, 
head  wasworfhippedinoldetime  among  the  Gen- 
tiles*. The  Samaritanes  wift  not,  faith  Chnft,whac 
they  did  worfhip*.Whereupon  itfolloweththat  we 
do  alwayes  worfhip  at  all  aduentures  (  which  not- 
wkhftandmgis  no  fmall  fault)  vnleffe  God  do  wit- 
nelfe  of  him  felfe  from  heauen :  and  declare  to  vs 
by  his  word  what  he  v/ill  haue  done. 

13  Thereforefo  manie burninglajnpes do  mine 
in  vaineinthe  edifice  of  the  world  ,to  fet  forth  the 
glorie  of  the  author:  which  do  lb  fhine  roundabout 
vs ,  that  yet  notwithstanding  they  are  not  able  to 
bring  vs  into  the  right  way  of  the  felues.  They  raife 
indeede  fomefparkles,  but  they  are  choked  before 
they  fhewe  foorth  anie  perfect  light.  The  inuifible 
godhead  is  I  grant  reprefentedby  fuch  fpe&acles*: 
but  we  haue  no  eyes  to  fee  the  fame  * ,  vnlcflfe  they 
be  lightened  by  the  inward  reuelaiion  of  the  ipiritc 
through  faith. 

14  ObicEi.  If  we  want  naturall  power,  fo  that  we 
can  not  clime  vp  vnto  the  pure  and  manifeft  know- 
ledge of  God :  we  fhall  be  holden  excufed  if  we  wor- 
ihip not  God  as  wc  ought. 

Atu  All 


CAtVINS    INSTITVTIONS.  Lib.  i.     13 

*An,  All  colour  of  excufe  is  cut  of:  bccaufc  the 
Fault  of  fo  great  dulneifc  is  within  vs,neither  can  we 
fo  pretend  ignorance,  but  that  euen  our  verie  con- 
fcicncefnall  alwayesconuincevs  both  offluggifiV 
nefle  and  vnthankefulnefTe. 

Chap.  vi. 
That  a  man  hath  neede  tohanethe  Scripture  to  be 
his  guide,  that  he  viay  attaineto  the  kpwledgc  of 
God  the  Creator. 

I   >TpHerefore  although  that  brightnefTe  which  * 

1  fhineth  before  al  mens  eyes  in  the  heauen  &  Thc  ««*»«»• 
earth  doth  fpoilemansvnthankfulneflc  fufficiently 
ofalldefencc  :yetGodhathgiuenanother&abet-  2 

ter  hcJp.namcly  thc  light  of  ms  word, that  he  might  Jhc.  *vor.d  of 
thereby  be  knewen  to  ialuation.  And  this  preroga-  tofaluarion. 
tiue  did  he  vcuchfafe  to  beftowe  vpon  thole  whom 
he  would  gather  nigher  and  more  familiarly  to  him 
felfjto  wit  vpo  the  Iewes.  Notwithftading he  did  af-  i.Tcwes. 
terward  make  the  fame  benefit  como  to  all  nations.  ^.Gentiles. 

1.  But  whether  God  did  make  him  felf  knowen 
to  thc  fathers  by  oracles  &  vi{ions,or  he  did  inform 
them  by  thc  miniiterie  &  diligence  of  men ,  of  that 
which  they  mould  afterward  deliuer  to  their  pofte-  x 

ritie  as  from  hand  to  hand  •.  yet  it  is  out  of  all  doubt  {^feTfe  to  the 
that  the  firmc  certaintic  of  that  dcclririe  wasingra-  fathers  byora- 
uen  in  their  harts,  fo  that  they  were  perfwaded&  clesandvifi- 
didvndcritandthat  ,  that  which  they  had  learned  ons* 
came  from  God.  For  God  did  alwayesmake  vn-  2  . 

doubted  aflurance  for  credit  for  his  word,which  did  ^  fn?"  oSSL 
farrefurpafTeallvnccrtaine  opinion.  Thereforehe  ticall  Scrip- 
enrolled  his  oracles  in  publike  tables:  he  publiihed  cure, 
his  Law:  whereto  the  Prophets  were  afterward  ad-  * 

ded  to  be  interpreters  thereof.  *     $ 


i4  am   Abridgement  of 

3  And  beca  ufe  mans  mind  is  very  much  encli- 
Saturall  for-  ned  to  forget  God,  becaule  it  is  wonderfully  bent 
gemilncs.  toward  all  manner  errors,  &becaufe  rheluit  therof 
*rror               to  forge  newe  kinds  of  religion  is  great :  we  may  fee 

howeneceifanefuch  enrolling  or  thecdcftialldo- 
ftj  inc  vas,left  either  through  forge  tfulncs  it  mould 
%  pcri(h,or  through  cirour  vanilh  away,or  be  corrupt 

through  mans  boMncfle. 

4  Therefore  afrcr  that  the  Prophet  had  fayde 
*PfkLif*u      that  the  heauens  declare  the  glorie  of  God*,&that 

i  the  firmament  fhewcth  his  handiwork,  that  the  or- 

dinate courlc  of  the  dayes  and  nights  fet  forth  his 
mnieflie:  dc  defcendeth  afterward  to  make  mentio 
of  his  word.  The  Lawc  of  God ,  faith  he ,  is  vnden- 
Thf  fchoftlcof  kd,conuertingthe  loules,&c.  Where  he  propoun- 
Co4schfldr«Pi  dcththe  peculiar  fchoole  of  the  children  of  God, 
which  alone  leadeth  them  vnto  the  true  knowledge 
ofialuauon  j  and  without  which  we  fnallalwaycu 
crrc* 

Chap.    vir. 
Oftheauihoritie  of  the  Scripture. 

i.  *TpHcrcfore,becaufe  we  haue  nor  oracles  daily 
1  from  heatien  &  the  Scriptures  alone  are  ex- 
tant, whereby  alone  it  pleafed  the  Lord  to  haue  his 
truth  continually  kept  in  remembrance,  the  fame 
Scriptures  are  of  full  authoritie  wirhthe  faithfull 
by  no  other  meancs ,  then  when  they  be  perlwaded 
that  they  came  from  heaucn,  as  if  the  liucly  voyces 
of  God  were  heard  there . 

Obiecl.  The  Scripture  hath  as  much  authoritie 
and  weight,  as  is  graunted  vnto  it  by  the  confent  of 
The  Scripture   the  Church. 

reftech  nv>t,v.  Jh  cternnll  and  inuiolable  truth  of  God» 

thorioc  rcfteth  not  vpon  mans  pleafure. 

x    Moreo- 


-     CALVlNS     TNSTITVTION*.  tti.    i.     tj 

x  Morcouer  the  Apoftlc  faith,that  the  Church 
is  builded  vpon  the  foundation  of  the  Prophets  and 
Apofties  *.  +-  ,  ^ 

£>u((l.  Howe  (hall  webepcrfwaded  that  it  came     ^  •J»2d' 
from  God ,  vnleflc  we  flic  vnto  the  decree  or  the 
Church? 

An.  The  Scripture  (hewcth  in  it  feJfc  apparent  The  ffrfl  argu- 
fenfe  of  her  crueth ,  which  the  Spirit  of  God  doetlv  ment  Jrawtn 
feale  in  our  minds ,  being  firmely  imprinted  thcrin.  'ronvhe_  tcrti- 

3     Obiecf.  Auguftine  faith :  I  had  notbeleeued  holicGhoft 
the  Gofpcl  vnleflc  the  authority  of  the  Church  had 
mou  ed  me*.  *Lib  contra  tpijt 

An.  He  had  to  de.ile  with  the  Manichces,which  fi^tmeaukm 
would  haue  men  to  beleeue  the  without  any  gaine-  ^  "t'9* 
faying",  when  they  were  pcrfwaded  that  they  had 
the  truth,  but  could  not  iheweit.  He  demaundeth 
what  they  would  do  if  thcylhould  light  on  a  man  in  the  forth 
which  doth  not  beleeue  euen  the  Gofpell  i»  After  chap  of  the 
that  he  addeth:  and  I  trucly  would  not  beleeue  the  ^"xbookc. 
Gofpell,&c.  fignifyingthat  atfuch  time  as  he  was  a 
ftranger  from  tbefaith ,  he  could  by  nomeanesbe 
brought  to  embrace  the  Gofpell  as  the  certainc 
truth  of  God,vntiU  hce  was  ouercomc  by  the  au- 
thorine  of  the  Church. 

Qutfl.  Why  then  doth  he  oftentimes  vrge  the 
Manichecs  with  the  confent  of  the  whole  Church, 
when  he  will  prouc  the  fame  Scripture  which  they 
refufed? 

An.  He  doth  nowhere  aymeatthis,  to  teach 
that  the  authorise  which  we  graunt  the  Scriptures 
to  hauc ,  doth  depende  vpon  the  determination  or 
decree  of  men :  but  doth  onely(which  was  of  great 
importance  in  the  caufc)  bring  forth  the  iudgment 
of  the  whole  Church ,  wherein  he  had  the  vpper  v 

band  of  his  aduerfarics. 


fl  AN    ABRIDGEMENT    OF 

4  Therefore  if  we  will  well  prouide  for  our  con- 
fciences,thattheybenot  continually  caried  about 
with  an  vnftable  doubting ,  or  that  they  do  not  wa- 
uer3neyetftayatcueryfmall  ftop,  we  muft  fcta 
perfwanon  further  then  either  from  mans  reafons, 
or  mdgements,  or  coniectures3  to  wit  fro  the  fecret 
teftimonie  of  the  Spirit . 

jQueft.  By  what  reafonscanitbe  prooued  that 

MofesandthcPropher.es  were  infpiredby  God  to 

fpeake.-» 

Theteflimony      Jn.  The  teftimonie  of  the  Spirit  doth  furpafle 

•fthcholie      all  reafon(though  there  may  manic  argumentes  be 

excclkncXn  pledged,  whereoy  it  may  appeare,  that  if  there  be 

anic  rcafbn,      God  in  heauen3the  Law  and  Prophecies3&  Gofpell 

came  from  him . )  That  doth  Ifayas  witnelle,faying, 

my  Spirit  which  is  in  thee ,  and  the  wordes  which  I 

haue  put  in  thy  mouth  and  in  the  mouth  of  thy  feed 

*I/fy  ]t,i6.J  lhallnotfaileforeucr*.  For  the  Spirit  is  theear- 

19  ai.  neft  &  feale  to  conrirme  the  faith  of  the  godly*  be- 

*  2.0.1:22.      caufevntill  he  lighten  their  minds,  they  do  alwayes 

^  l'li  wauer amidft manie doubts. 

There  is  no  *    .Therefore  let  this  remaine  firme ,  that  they 

true  faith  with-  whom  the  holy  Ghoft  hath  taught  do  reft  foundly 

out  the  illumi-  in  the  Scripture ,  &  that  that  alone  is  the  true  faith 

nation  of  the    wnicn  is  fealedin  our  harts  by  his  feale*. 


holie  ghoft. 
*lfo  54.XJ 


Chap.     viii. 
Humane  proof  a  which  feme  to  eJUhlifb  the  authen- 
tic of  the  Scripture, 


4. Argument     I.  *P  Vrthermorc  we  fee  how  great  force  the  truth 

from  the  effi-        iTofthe  Scripture  hath ,  feeing  there  is  no  wri- 

caeye  thereof.  tjng  of  man  howe  finely  foeuer  it  be  poli{hed,whkh 

is  of  fuch  force  to  moue  vs ,  although  the  high  my- 

fteries  of  the  kingdomc  of  heauen,be  deliucred  vru 

dcr 


CALVINS    INSTITVTIONS.    LiB.x.    17 

I    der  a  contemptible  bafeneflc  of  words. 

z     Obiect.  Some  of  the  prophets  did  vfe  an  ele-  Eloquence, 
gant  and  fine  kind  of  fpeach. 

Jin,  The  holy  Ghoft  meant  to  fhewe  by  fuch  ex- 
amples that  he  wanted  not  eloquence,  whe  he  vfed 
in  other  places  a  plaine  and  homely  ftilc. 

Obieii.  Sathan  doth  craftilie  fowe  wicked  errors 
in  a  rude  and  almoft  barbarous  fpeech,  that  he  may 
moreeafilie  dcceauefillicmcn. 

jin.  Sathan  is  a  counterfaytor  of  God  in  manic 
things,but  all  thofe  who  are  indued  with  meane  vn-  t  ^i™  of""- 
derftanding  dofechowe  vaineand  filthiethat  91-  God. 
rious  counterfaiting  is,if  they  conferre  mans  inuen- 
tions  and  the  word  of  God  together. 

3  Befides  thofe  wherof I  haue  alreadie  fpoken,  ?•  Argu.  drawc 
thevcrieantiquitic  of  the  Scripture  hath  no  (malKromanu"^uir3r« 
weight :  forafmuch  as  there  is  no  monument  of  re* 

ligion  extant ,  which  dorh  not  come  farre  fhort  of 
theageofMofes.  Neither  doth  Mofes  inuent  anie 
new  Godjbut  dothfet  downe  concerning  the  eter- 
nall  God,  that  which  the  Israelites  hadfio  their  fa- 
thers as  deliueredtiom  hand  to  hand  in  long  pro- 
ccfTeof  time. 

4  ObieEt.  The  Egyptians  did  extend  the  anti-  The  *nti<juitie 
quitie  of  their  religion  vntofixthoufande  yeares  ^f  Jc  gi'8'0" 
before  the  creation  of  the  world.  °n£  c    S^P*? 

^n.  Euen  prophane  men  did  alwayes  fcorn  their 
vaine  babling . 

Ob.  Mofes  his  authoritie  is  not  voide  offufphion.  x 

An.  Vnleffc  he  had  bene  infpired  with  the  holie  Mofes  his  au. 
Ghoft  he  would  neuer  haue  marked  with  the  eter-  jt0""* 
nail  infamie  in  the  perfon  of  Leui*thc  family  wher-    en'*9  *%9> 
of  he  defcended  by  his  auncetors  almoft  three  hun- 
dreth  yeares  before,  neither  doth  he  refufe  to  in- 
currcenuie  among  his  kiufemen,  whom  no  doubt 

C 


it  AN    ABRIDGEMENT    OF 

this  did  grieue.  Neither  would  he  haue  made  men- 

2  tion  of  the  wicked  murmuring  of  Aaron  his  ownc 
*^«.ui.      brother  and  of  Marie  his  fifler  *.  Furthermore  for 

as  much  as  his  authorise  was  great ,  he  woulde  at 

3  leafthaue  left  the  right  of  the  Priefthood  to  his 
owne  Tonnes ,  but  he  appointeth  them  the  bafeft 
place. 

?     And  nowe  fo  manie  and  fuch  excellent  mira- 
cles: are  as  manie  eftablifhmentes  of  the  Lawe 
I*  f        which  was  giuen  by  him,  and  of  the  doctrine  which 

Motehismi-hepublimed*. 

rades.  ObieSi.  That  is  to  take  that  for  a  thing  which  all 

*Exod,i4.t(>.  men  graunt,which  wanteth not  fome  to  gainfay  it. 
*£xod,i9  &40  jnt  Forafmuch  as  Mofes  publifhed  thefe  things 
**'  in  the  hearing  of  the  open  aflemblie ,  what  place 

*N«w.i^.i4  had ne  t0  muent  any  thing  of  his  owne  head,amog 
&  2o.ioc>  thofe  who  were  eye  witneifes  of  the  thinges  which 
11.9.  were  done? 

6     ObieEt.  Such  miracles  are  to  be  afcribed  to 

magicall  arts. 

!  jin.  Fte  did  fo  abhorre  that  fuperftition,  that  he 

commanded  thofe  to  be  ftoned,  which  did  but  aske 

*Leuit.io  6.     c°uncell  of  forcerers  and  fouthlayers*.  A  deceauer 

^ExotLio.y.      doth  feeke  towinne  him  felfe  a  name  among  the 

common  people  by  iugglings.  Mofes  cried  out  that 

2  he  and  Aaron  are  nothing ,  but  that  they  do  onely 
The  nature  of  execute  thofe  thinges  which  God  hath  prefcribed. 
a  deccyucr.      What  inchantment  could  bring  to  pafle  that  mana 

fhould  raigne  from  heauen  ?  Howe  could  he  haue 

3  beguiled  the  furour  of  the  whole  people  fo  often  as 

4  they  made  infurre&ion  againft  him ,  with  iuggling 

chctmethof  7  Furthermore  we  haue  the  truth  of  the  pro- 
thc  prophecies  phecies ,  "which  doth  fufficiently  fhewe  ,  that  both 
*<?*».49.io.     Mofes(whoa(figncth  the  principalitie  to  the  tribe 

of 


CALVINS     INSTTT  VtIONS.    Lib.i.  j9 

ofluda*  ,  foure  hundred  ycares  before  it  came  to 
pafl'e  :  and  alio  foretolde  that  the  Gentiles  mould 
be  adopted  together  into  the  couenaunt  of  God, 
when  almoft  two  thouiandc  ycares  did  pafle  aftcr- 
wardes*.  *r>«rf.ji.j. 

8  And  other  Prophetcs  alfo  ,  (  which  foretold 

things  to  come*,  as  if  they  had  bene  prefent :  )  did  *  7/^.4  j.r. 
fpcake  by  the  Spirit  of  God.  *I»  25.1a. 

9  Queft.  Who  hath  certified  vsthat  thefc  things  *^*-7'4- 
were  written  by  Moics  and  the  Prophets  which  we 

reade  vnder  their  names?  yea ,  was  there  cuer  anie 
Mofesl' 

Mu  But  if  anie  man  fhould  call  it  into  queflion 
whether  there  were  cucr  anie  Plato,  or  Ariftotle, 
or  Cicero ,  who  would  not  fay  that  iuch  madnefle 
wei  e  worthy  to  be  corrected  with  ftroks  or  ftnpes? 
Alfo  we  fee  that  the  Lawe  of  Moles  was  rather 
wonderfullie  preferucd  by  the  heauenhe  proui- 
dence,  then  by  mans  induftrie  and  dihgence,  a-  2«  "gn-drawen 
gainftthe  funoule  aflaukes  of  the  enemies  of  the  feruatidnof" 
tfrueth.  k        the  law. 

10  Quefl.  Seing  Antiochus  commanded  all  the  Antiochus  co- 
books  of  the  Law  to  be  burned,  whence  came  thofe  'jDaunf,c<1  *c 

,     l        u  bookes  ofho- 

copies  which  we  haue  now  1  lie  Scripture  to 

jin.  It  doth  not  follow  that  his  commandement  be  burned 
did  take  effect.Which  thing  the  Greeke  interpreta- 
tion doth  witnefle  which  did  follow  forthwith ,  and 
was  publiihed  throughout  the  whole  world. 

ObkEt.  They  were  forged  bookes.  g.        , 

Jin.  No  man  dui  ft  at  any  time  obied  that  to  the  en  fro^hrtftcs 
Iewes.  fcrmons.the 

1 1  Furthermore  the  ulainnefTe  of  fpeech  vfed  c.all«"ng  &  wri- 
by  the  three  Euangcliftes:  thefpecchand  Gof^ellp"^^^ 
of  John  thundering  from  on  high  w:th  graue  Sen- 
tences :  the  heauenly  maicftie  which  fhineth  in  the 

Cij 


%•  AN    ABRIDGEMENT    OF 

writings  of  Peter  and  Paul:  the  vnlooked  for  calling 

of  Mathew  from  the  table  of  his  gaine :  of  Peter  & 

Iohn  from  the  filh  boats  to  preach  the  Gofpell:  the 

conuerfion  and  calling  of  Paul  an  enemie  vnto  the 

Apoftlefhip,  are  fignes  of  the  holic  Ghoft  Tpeaking 

in  them. 

7.Argu.from         i2-  Neither  is  that  without  great  weight,  to  wit, 

confent  ofihe  the  confent  and  agreement  off  o  manie  ages,  of  fo 

Churches        diuerfe  nations,and  fo  contrarie  minds,  to  embrace 

the  godly°con-  c^e  Scripture.  Furthermore  it  purchafeth  great  au- 

uerfation  of     thoritie,when  we  looke  into  the  godlineffc  of  thofe, 

the  godly         who  do  lb  agree  together:  not  of  all  indeede,butof 

9: A  J|u  jfj"m     thofe  whom  the  Lord  would  haue  to  mine  as  lights 

ofCthcMoS,fofinhisChufcb-     f 

Martircs.  13  And  nowe  howe  fafely  ought  we  to  geue  our 

names  to  that  doctrine,  which  we  fee  eftabliftied  & 
certified  by  the  bloud  of  fo  many  holy  men  ? 

The  voluntarie      Obiecl.  Manie  heathen  men  did  confirme  they  r 

death  of  the      fayings  with  voluntarie  death. 

heathen,  j„t  such  were  je<j  rather  with  frantike  madnes 

then  with  the  zeale  of  God.  Therefore  let  vs  con- 
clude that  the  authoritie  of  the  Scripture  doth  de- 
fend vpon  God  and  not  vpon  men. 

Chap.  ix. 

That fanatical/  men  ouer  throw  all  principles  ofgodii- 
nejfe,  which  for  faking  the  Scripture  runne  to  reut- 
lationt. 

1  \A  Oreouer  thofe  who  forfake  the  Scripture,& 
IVlimagine  I  wot  not  what  way  to  come  to 
God,  whiles  that  they  make  boft  of  the  Spirit,  and 
runne  to  reuelations,are  to  be  thought  not  fo  much 
to  be  holden  with  errour,as  to  be  toiled  to  and  fro 
with  madnefTe. 

i  Whereby 


CALVINS     INSTITVTIONS.    Lil.1.  ai 

^   z     Whereby  we  do  cafily  vnderftande  that  we  Reading  and 
muft  diligently  app lie  our  felues  both  to  readc  and  J}ca."^g  °f  Ac 
marke  the  Scripture*,ifwelift  to  take  anie  vfe  and  nCcCfra!y.1 
frute  of  the  Spirit  of  God.  z.r^.3.14, 

ObieSi.  It  were  no  meete  thing  that  the  Spirit  of 
God  (to  whom  all  thin ges  arc  fubicct)  {hould  be  in 
fubic&ion  to  the  Scripture . 

jht.  It  is  no  reproch  to  the  holy  Ghoft  to  be  eue- 
rie  where  like  to  him  fclfe :  to  be  conftant :  ncuer  to 
chaunge. 

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

jin.  I  graunt :  but  yet  to  fuch  triall  that  he  would 
haue  his  maieftic  eftablifhed  thereby  among  vs,  & 
leftthefpiritof  Sathan  {hould  creepe  in  ynderhis 
title,  he  will  haue  vs  to  knowe  him  in  that  image 
of  his,  which  he  hath  ingrauen  in  the  Scriptures. 

3     ObieSi.  The  letter  kdleth,  but  die  fpiritege-  z.^r.j.tf. 
ucthlife*. 

j*n.  Paul  contendethin  that  place  againft  the 
falfe  Apoftles,who  commending  the  Lawe  without 
Chrift,  did  call  away  men  from  the  benefite  of  the 
ncwe  Teftament,  wherein  the  Lord  doth  couenanc 
that  he  will  ingrauc  his  Lawe  in  the  bowelles ,  and 
that  he  will  write  it  in  the  heartes  of  the  faithfulL 
Therefore  the  letter  is  dead,  and  the  Lawe  of  the 
Lord  doth  kill  the  readers  thereof,  but  when  it  is 
pulled  away  from  the  grace  of  Chrift ,  and  when  it 
dothonely  found  in  the  eares  the  heart  being  vn- 
touched. 

ObieSi.  Therefore  the  word  it  felfe  (hould  not  be 
muchaflliredtovs,  vnleffe  it  (hould  be  confirmed 
by  the  teftimonie  of  the  Spirit. 

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

Ciij 


j.Thegoodnes 
ofGod  by  the 
Scripture. 
a.His  icuerity. 

*■&!*?• 

*Vf*Litf 
*Ier.?  14. 


i.Mercie. 
2.  Iudgement. 

j.iuftTcc. 


1.  Thefeareof 

God. 

a.  Confidence 

in  him 


it  AN    ABRIDGEMENT    OF 

C  H  A  P.  x. 

Godlifet  agcuttfi  idolh. 

1  XT  Owe  it  is  good  to  confidec ,  whether  the 
1\  Lord  doth  reprefent  him  fclfe  in  the  Scrip- 
tures to  be  iuch  a  one  as  we  fawe  him  to  be  depain- 
tedout  to  be  before  in  his  workes.  Surely  his  fa- 
therly goodnefTe  and  readie  will  to  dogcodis  eue- 
rie  where  extolled:  and  there  befetdowne  exam- 
ples of  his  feuentie,  which  (hew  that  he  is  a  iuft  re- 
uenger  of  wickednefle*. 

2  God  pronounceth  in  Ieremie  what  a  one  he 
will  be  knowen  to  be*.  Let  him  that  reioyceth,  faith 
he  j  reioyce  m  this ,  that  he  knoweth  me  to  be  the 
Lord,  which  do  merae,  iuftice ,  and  iudgement  in 
the  earth.  Afluredly  thefe  thiee  thinges  are  verie 
needefull  to  be  knowen.  Mercie  wherein  our  fslua- 
tion  confifteth :  iudgement  which  is  exercifed  vpo 
the  wicked :  iuftice  whereby  the  faithfuJl  are  pre- 
ferued.  Furthermore  that  knowledge  of  God  which 
is  fet  before  vsinthe  Scriptures  is  appoynted  to 
hone  other  ende,  then  that  which  doth  ihine  in  the 
creatures  being  imprinted  in  them:  to  wit,  firftit 
inuitethvs  to  feare  God:  and  fecondly  to  put  our 
whole  truft  in  him  :  to  wit }  that  we  may  learne  to 
worfhip  him  both  with  perfect  innocencie  of  life,& 
with  vrifaigned  obedience :  &  alfo  to  depend  wholy 
vpon  his  goodnefTe. 

3  Alfo  we  muft  marke  5  that  the  Scripture  3  to 
the  ende  it  may  direct  vs  to  the  true  God  3  doeth 
plainely  exclude  all  the  gods  of  the  Gentiles :  be- 
caufe  religion  was  corrupt  euerie  where  almoft  in 
all  ages. 


Cha) 


CALVINS    INSTITVTIONS.    Lli.J.   aj 

Chap.    ii. 
That  it  is  wckfdnejfe  to  attribute  anie  yiftble  forme 
to  God,  and  that  they  fall  from  God  generate, 
uho  fo  ever  they  be  which  fet  vf>  to  themfelues 

idollcs. 

I    Ty  Vt  feeing  that  this  beaftly  blockiihneffe  dyd  Beaftlie  bloc- 

JDpofTciTe  the  whole  world ,  to  defire  vifible  fi-  kifhncs  to 
guresofGod,  and  fo  to  make  and  frame  to  them  ™fa J^fi§ure 
lelues  gods  of  woode  a  done ,  or  other  matter :  we 
muft  hold  fail  this  principle  that  the  gloric  of  God 
is  corrupted  with  wicked  fallhood,  fo  often  as  anie  TjjC  giorje  0f 
fhapeisfaignedtoreprefenthim.  Therefore  after  Godiscorrup- 
that  God  hath  in  the  Lawe  once  chalengcd  to  him  tc<*  w"h  pi- 
felfe  the glorieof the  godhead,  he  addeth  forth-  durcs* 
with.  Thou  fhalt  make  thee  no  grauen  image ,  nei- 
theraniefimilitudc\  Ex'z0'4' 

z  That  may  eafilie  be  gathered  out  of  the  rea- 
fons  which  he  adioyneth  vnto  the  prohibition: 
Thou  heardeft  a  voyce^thou  iaweft  no  bodie.Ther- 
fore  take  heede  to  thy  felfe ,  left  peraduenture  be-  * 
ing  deceaued  thou  make  thee  any  fimilitude  *  &c. 
He  fcttethhis  voyce  againft  fhapes.Therfore  thofe  Tj,e  VOyCcof 
men  forfake  God  3  which  defire  to  haue  vifible  God  is  fet  a- 

formes*.  gainft  figures. 

3    ObieEi.  Godhathfomtimesgiuenaprefence  *7^4°,178c 
of  his  godhead ,  fo  that  he  was  fayde  to  haue  bene 
feene  face  to  face: 

jin.  Thofe  things  did  plaihelv  teach  men  con- 
cerning the  incomprehensible  etfence  of  God.  Not 
that  he  offred  him  felfe  to  be  knowen  in  them  as  he 
is.Becaufe  it  was  faid  to  Mofes,Thatno  ma  can  fee 
Godandliue*.  *Exod.H.i$. 

ObieSt,  The  holie  Ghoft  appeared  in  likenefle  of 
adoue*.  *Mat.t.i6. 

C  iiij 


»4  AN    ABRIDGEMENT    OF 

An.  Whc  he  vaniflied  away  forthwith,the  faith- 
full  were  admonifhed  by  that  token  of  (hort  conti- 
nuance, that  they  muftbeleeue  that  he  is  inuiiible, 
that  being  content  with  his  power  and  grace  they 
might  not  inuent  to  them  felues  anie  viiible  ihape. 
S°hk*nct  of  a  0bieB'  Gotl  &<tfometimes  appeare  in  the  fhape 
man/"'0      of  a  man. 

^n.  That  was  a  forefhewing  of  the  reuclation 
which  was  to  come  in  Chnft.  Therefore  it  was  not 
lawfull  for  die  Ie  wes  fo  to  abufe  this  pretence ,  that 
they  might  erect  them  felues  anie  token  of  the  god- 
head vnder  the  fhape  of  man. 
Why  the  Che-      Obicci.  The  Chcrubims  which  with  their  out- 
rubimswac     ftretched  wings  did  couer  the  mercie  feate ,  were 
made.  .  made  in  honour  of  God*  &whie  may  not  we  make 

UxoL  z$.  17  &  images  of  God  and  of  Sainfts? 
*  "*'  A?7.  Thole  fmall  images  did  import  nothing  elfe 

but  that  images  cannot  fitly  repreient  the  myfteries 
of  God :  forafmuch  as  they  were  made  to  this  ende, 
that  they  might  fhadowe  with  their  winges  the 
mercies  feate  3  and  fo  keepe backe  not  only  the  eyes 
of  men.but  al  their  fenfes  from  beholding  God^that 
by  this  meancs  they  might  correct  their  boldneffe. 
Moreouerit  were  an  abiurd  thing  to  bring iniha- 
dowes  feeing  we  haue  the  truth  it  felfe. 
t  XJ»*/?.  What  meane  the  Seraphims  which  were 

Why  the  Sera-  {hewed  to  the  Prophets  in  vifions*? 
phims  were  j„t  Inafmuch  as  their  faces  were  couercd,  they 

Pr7hets         fignifiethatthebrightnesofthcglorieofGod,  was 
jfy.f.%, '        f°  great  that  euen  the  Angels  them  felues  are  kept 
from  the  direct  beholding  thereof. 

4     And  the  Prophet  gathcreth  by  the  matter, 

tpfaLiis,4&    that  the  images  of  the  Gentiles  are  p.ot  gods , but 

ijj.i  j.  onely  the  workes  of  mens  handes  *. For  that  caufc 

the  holy  Ghoft  thundreth  out  a  cruel  &  (harp  curfe: 

Let 


CALVINS  INSTITVTIONS.  In.  i.  aj 
Let  them  be  made  like  to  them  which  make  them,& 
whofoeuer  they  bee  which  put  anie  confidence  in 
them. 

5  obiecf.  Images  arc  lay  mens bookes  faith  Gre-  Images  lay 
gorie.  mens  bookes. 

An.  Icremie  cnlleth images  ado&rineof  vani- 
tie*  &  a  falihood.*  Therefore  all  that  is  vaine  and  ^«ic.j. 
falfe  whatfocuermen  haue  learned  by  images,con-  *Hul>4.i.iZ, 
ccrnmgGod. 

Oh.  Thofe  are  reproued  of  the  Prophets  which 
doe  abufe  images  vnto  fuperftition. 

An.  Igraunt,  and  yet  they  doe  alwaiesfct  ima- 
ges againftthe  trueGod,as  contrane  things. 
6  Auguftine  without  doubting  pronounceth  that  ...  .  . 

itis  wickednes  not  onelic  to  wormip  images,  but  to    '  "J  If'™' 
fet  them  vp  to  God  *  and  that  by  this  meane  s  the 
feare  of  God  is  diminifhed,or  tls  taken  away. 

7  And  what  other  things  are  thofe  pictures  and 
images  which  they  dedicate  vnto  fam&es,  but  pat- 
terns of  moft  wicked  ryot  and  filthines; 

8  Furthermore  as  touching  the  beginning  of  i- 

dols  ,  that  is  receiucd  almoft  by  common  confent,  0£  5. ~*§mnin5 

which  is  written  in  the  booke  of  wifedom,  *  to  wit, 

that  thofe  were  the  fir  ft  authors  of  the,  which  gaue  wyfc.14  \e. 

this  honour  to  the  dead,  fuperftitioufly  to  worihip 

their  memory ;but  idols  were  in  vfe  before  that  time  Qe^ 

*  the  mind  begate  the  idol,&  the  hande  brought  it  *Ex»Liuu 

foorth. 

9  Worfhipping  did  follow  fuch  forged  inuentio.  j^^  (s  foma 
For  feeing  men  did  imagine  that  they  behelde  God  godhead  afcri- 
in  the  images,they  did  alfo  worihip  him  there.  bed  to  the  u 

0£.The  images  are  not  couted  the  gods  thefelues.  nuSej« 
An.    Neither  were  the  Icwcs  altogether  fo  igno- 
raunt  that  they  did  not  remember  that  it  was  God 
by  whofc  handc  they  haddc  beene  brought  out  of 


CALVINS  INSTITVTIONS.  Vi*.  i.  t6 
Egipt,before  they  made  the  calf:  neither  were  the 
Heathen  men  fo  blockiih  that  they  did  not  vnder- 
ftande  that  God  was  fome  other  thing  then  wood 
andftone. 

10  ObieEi.  That  vifible  thing  is  not  worfhipped 
but  that  which  is  reprefcnted. 

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

n  ObkSi.  That  wormip  which  is  giuen  to  ima- 

ges,is  Idolodouleta  or  the  feruice  of  images,and  not 

ldololatreia  or  worihipping  of  Images. 

Itisalighter        jin.  As  if  it  were  not  a  lighter  matter  to  wor- 

ft??thcnto0r"  miPthant°rerue3bytnismeanesthey  mould  wor- 

ferue.  ^"P  God3and  ferue  images. 

Qucfl,  Are  then  no  images  tollerable? 
What  images       ^*1'  Thofe  onlie  are  condemned  which  are  made 
arc  tollerable.  to  be  worlhipped. 

Quefl.  Isitnotexpedienrto  haue  thofe  images 

in  churches  which  reprefent  hiflories/amousfa&s 

or  mens  bodies? 

-.  Anm  The  authority  of  the  ancient  church  ought 

v/erefec^pfrT  tomouevs,wherein  forthefpace  almoftof  f.hun- 

Churches         dted  yeres,wherin  religion  did  as  yet  more  (florid») 

the  temples  of  Chriftians  were  commonlie  void  of 

imagcs.But  they  were  brought  in  when  the  finceri« 

tie  of  the  minifterie  did  degenerate.  Thisfeemeth 

to  be  the  caufe  why  Iohn  woulde  haue  vs  to  abftain 

not  onlie  from  worlhipping  of  images,but  alio  from 

*i.Iob. 5.21.      the  verie  images  themielues.* 

14  ObieSi  The  Nicene  councell  which  washol- 
TheNiccne  den  by  the  commaundement  of  Irene,  did  decree 
counfell.         that  images  fhoulde  not  onlie  be  had  in  churches, 

but 


:7  AN     ABRIDGEMENT     OF 

but  alfo  wormipped. 

Jn,  Whofoeucr  hee  be  which  fhall  reade  the  re- 
futariebooke,publi(hed  in  the  name  of  Carolus  the 
greatjwherem  ate  r  ehearfed  the  opinions  of  the  bi- 
Ihops  which  were  prefent,and  the  arguments  which 
they  did  vfe,he  mall  finde  fuch  fikhie  and  vnfauery 
foJlies,thatIam  amamed  much  to  report  them. 

i  %  As  if  all  ehole  reuerende  fathers  did  not  diC 
credit  themfelues  either  by  handling  thefcriptures 
fochildithlie,or  by  renting  theminpecces  lbvvic- 
kedlie. 

It  is  a  wonder  that  fo  great  monfters  of  vngod- 
lineffe  were  by  them  fpued  out:  &  it  is  twife  ftrange 
that  they  were  not  cried  out  againft. 

Chap.   xii. 
That  God  is  dijiingmfbedfromidolsy  that  bee  alone 
may  bt  vholie  rvorfotyped. 

I    QO  often  as  the  fcripture  afnrmcth  that  there 
v3isoneonlie  God,itftiiuethnotfor  the  bare 
name,  but  doth  alfocommaund  that  that be^iuen 
to  no  other  which  belongeth  to  the  Godhead. 
Whereby  appeareth  what  difference  there  is  be-  WhatdifFe^ 
1      rr  t-   •  tr        n-  •         ^    j    •    l.    rcnce  there  1« 

tweenc  pure  religion  and  luperltition.  God  to  the  l)etwccne  x(^ 

end  he  may  challendge  to  himfelfe  his  owne  right,  gion  and  fu. 
doth  crie  out  that  he  is  a  ielous  God,  andafeuere  perftirion 
puuither  if  hee  be  coupled  wi -h  anie  vaine  forged  *Exoii-zo* 
God. 

z  Therefore  the  diftindion  o?Utreiator  worfhip 
and  douleia  or  of  feruice  was  inucnted  in  vaine,  to 
the  end  diuine  honours  might  fceme  to  bee  freelie 
afcribed  to  angels  and  dead  men. 

Obiett.  Manie  of  the  old  fathers  did  vfe  fuch  di- 
fhn&ion. 


at  AN    ABRIDGEMENT    OF 

An,     It  is  not  therefore  to  be  any  whit  more'aj- 

lowed  :  for  no  man  doth  doubt,but  that  it  were  an 

hard  matter  ofte  to  feme  him,whom  thou  wouldeft 

notrefufe  toworfhip. 
Menwor(hip-      3  Obietf.  We  read  that  men  haue  been  worship- 
ped, ped  oftentimes. 

™?fomuill§       An*  That was  a  ciuilkind  ofhonor,but  religion 
Honour,  ^ath  an°ther  refpect  which  fo  foone  as  it  is  ioyned 

with  worfhipping,  draweth  with  it  a  profaning  of 

the  diuine  honour. 

Chap.  xiii. 
That  the  one  ejjence  of  God  doth  containe 
in  it  three perfons. 
I  *T*  H  AT  which  is  taught  in  thefcripturcs  tou-. 
A  ching  the  infinite  and  fpirituall  effence  of 
God,doth  not  only  ferue  to  ouerthrow  the  dotings 
of  the  common  people,but  alfo  to  refute  the  fubtu- 
What  God  is.  ties  of  prophanc  philofophy.One  of  the  old  writers 
faid  fincerelie,that,God  is  all  that  which  we  fee,  & 
which  we  doc  not  fee. 

z    And  God  doeth  fo  declare  himfelf  to  be  one, 
that  hee  doih  diftin&lie  propoundc  andfetfoorth 
himfelf  tobe  confidered  in  three  perfons,which  ex- 
cept wee  holde,  there  doth  onliethe  bare  name  of 
God  fwim  about  in  our  brairijwithout  the  true  god. 
Whether  the        Obie&%  That  worde  perfon,  is  not  foimde  in  the 
wordperfem     fcripturcSjbutitisinuentedbyman. 
be  found  in  the     An.  When  the  Apoftle  calleth  the  fonne  of  God 
Scriptures.       ine  ingrauen  forme  of  his  fathers  perfon,*  vndou- 
tedly  he  afligncth  fome  being  to  the  father  wherein 
Heb.i.}:  he  ditfereth  from  his  fonne  :  thefamereafonisin 

the  holy  ghoit:becaufe.wc  thai  proue  by  and  by  that 
he  is  both  God  and  yet  that  we  muftneedes  thinke 
that  he  is  another  then  the  father. 

3  Obitfo 


CALVINS    INSTITUTIONS,    lii.f    *9 

3  ObitSi,  It  were  better  for  vs,  to  kecpe  not  on- 
licourmeaningSjbut  alfo  our  words  within  the  co- 
pafTe  of  the  fcnpturcs,then  to  fpread  abroad  quaint 

words.which  may  breed  difllntion  and  ftrife.  ...  _  . ... 

I  , '  n.    •  1        1  cc  Vvc  mult  wuti 

jin,  I  graunt  that  we  mult  withnolclie  reuerence  nolcflcrcuc- 
fpeak  ot  God  then  think  of  him.But  when  the  thing  rence  fpeake 
is  all  one,though  the  word  be  not  found  in  the  fame  of  God  then 
fyllablesinthefcripturesjit  ought  in  no  cafe  to  bee  thinkc°fhnn* 
reiefted :  otherwife  all  preaching  and  interpreting 
of  thefcriptures  rauft  be  taken  away.  With  likenc- 
ceilitieis  the  Churche  inforced  to  vfe  thewordc 
Trinitie. 

4  And  fuch  quaintnes  or  newnefle  of  word  es  (if  why  the  word 
we  muft  fo  call  it)doth  then  chieflie  come  in  vfe,  &  Trinitie  was 
Hand  in  ftecde,when  wee  muft  auouchthc  truth  a-  ,nucnted. 
gainft  flaunderers  and  cauillers.  So  againft  Arrius, 

the  fonne  was  called  Confubftanciall,  and  againft    ,    . 
Sabellicus  it  was  proued ,  that  the  Trinitie  of  per-  fubftamhll?11* 
fons  didfubfiftinone  God. 

?    Therfore  if  the  words  be  not  inuented  in  vain, 
we  muft  beware  that  in  refufing  the  fame  v/ebe  not  A  caution 
thought  to  be  proudlie  bold.Would  God  they  were 
buried,  fo  that  all  did  agree .  togeather  in  this  faith, 
that  the  father,fonnc,&  holy  ghoft  are  one  God  :&  The  perron* 
yet  that  neither  rhe  fonne  is  the  father,  or  the  holy  j£e  diftiisgui- 
ghoft  the  fonne,but  that  they  arc  diftinguifhedby  a  ?/„-,„. pr°" 
certaine  propertie. 

6*  But  omitting  to  difpute  of  words,letvs  nowc 
fpcakofthe  thing  it  fclf:I  callaperfon  afubfiftence 
in  the  cflece  of  God,which  being  referred  vnto  the  what  aperfba 

•'reft,  isd.ftinguimedbya  certaine  incommunica-  is. 

'  ble  property ,or  which  is  not  common  to  the  other. 
A  fubfiftence  is  an  other  thing  then  an  efience.     ,       f  ,_ 
For  if  the  worde  were  fimplie  GOD  and  had  ftcnJ^#U 
nothing  proper  feuerallie  to  it  felfe,  then  had 


jo  AN     ABRIDGEMENT    OF 

M.i.i,  Iohn*faidamifie  in  faying,  that  it  was  alwaies  with 
God.  Where  headdeth  foorthwkh  that  that  word 
was  God. 

7  And  before  I  goe  anie  further,T  muft  pfoue  the 
I  Godhead  oftheionne,and  alio  of  the  hohe  ghofl: 
z           that  done, we  lhaJl  fee  how  they  differ.  Surehe  for- 

j.Diuifion.  afmuch  as  the  word  of  God  is  ipoken  of  in  the  fcrip- 
The  godnead  tures  ;c  were  an  aDful  ^  thine  to  imagine  onlie  a  fa- 
ofthefonnc.      ,        5  ...  ,  r.  ,    .     =>  ,  .      , 

ding  or  vamihing  voice,  which  being  vttered  in  tne 

aire,doth  come  roorth  without  God  himfelfe,when 
i.Ar°u.oracles  as  tne  worde  *s  rather  meant  to  bee  the  perpetuall 
ami  propho  wifdome  of  God,refiant  with  God,from  whichboth 
cies  came  from  oracles  and  alio  all  Prophefies  did  proceede.  For  a  s 

Chr(SritC  °f  PeCCr  d°th Wltncire>  * the  old  Pr°phets  did  no  lefle 
fpeake  by  the  fpirite  of  Chnft,then  the  Apoftles,& 
whoioeuer  they  were.which  after  them  had  the  ad- 
mimftration  of  the  celeftiall  doctrine.Andbecaufe 
Chriftwasnotas  yctreuealed  ,we  muft  needs  vn~ 

be^ouenir.35  derftandi:nc  wordbegottc  of  the  father  before  all 

fore  al  worlds.  worWes.  And  if  fo  be  it  that  fpirite  was  the  Ipirit  of 
the  worde,  whofe  inftruments  the  Prophetes  were, 

s.Argu.from      we  do  vndoubtedlie  gather  that  he  was  verie  God. 

the  creation  of  Which  thing  Mofes  doth  teach  plainelie  enough  in 

the  world        the  creation  of  the  worlde,*  when  hee  fetteth  that 
m'ili-      word  asm  the  middle. 

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

*Heb  jin'  TheApoftles  arebetterinterpreters,*who 

teach  that  the  worlde  was  made  by  thefonne,and 
that  he  beareth  all  thinges  by  his  mightie  word.  To 
the  fame  ende  tendeth  the  faying  of  Chrifte.My  fa- 
ther and  I  doe  worke  vntill  this  day.  * 

8  ObieSi.  The  worde  beganne  to  be  then,when 
"»/06.5.17.        God  did  open  his  holy  mouth  in  the  creation  of  the 

world. 

An* 


CALVINS    INSTITVTIONS.  Lib.   r.     $t 

An..  That  is  toojvnaduifedlie  to  imagine  anin- 
nouatio  ofthefubftanceofGod.  For  ifthere  mould 
haue  bin  in  him  any  thing  commingfrom  els  where  ,  *iam,z.iy 
that  of  lames  mould  fall  to  the  grounde,*  There  is 
with  God  no  change  or  fhadow  of  change. 

ObieSf.  God  fpakc  then  firft  of  all,therfore  there 
was  in  him  no  fpeech  at  all  before  that  time. 

An.    I  conclude  otherwife,In  theverie  moment  *(7<r».i.$. 
wherein  God  faid,Letlight  be  made,*  the  power  of 
the  word  appeared,thercforeitwaslongbefbre. 

9    Heereby  wee  ought  to  befullie  certified  that  ^/^ 
Chrift  is  that  word  being  clad  with  flefh.Whereup-  3 .  Argu.  from 
pon  the  prophet  faietb,  ¥  Thy  throne  O  Godisfor  his  throne, 
cuer. 

Obiett.  Theworde  Elobym  isalfo  applied  to  the  Towhomethe 
angels  and  chiefeft  powers.  wordElohym 

An,  But  there  is  nowhere  inthefcriptures  anie  «applied 
fuch  place  extant  as  afenbeth  an  cternaU  throne  to 
a  creature :  neither  is  he  onlie  called  God,  but  alfo  i 

the  cternall  gouernour.  Secondlie,this  title  is  giuen  z 

to  none,  withou  t  an  addition,  as  it  is  faid  that  Mo-  *ExoLqx, 
fes  fhalbe  a  s  a  God  to  Pharao.* 

ObieSi.  Mofes  gaue  that  name  to  the  altar  which  *//&.4*-8» 
he  builded  *:  &  alio  Ezechiel  to  die  citie  of  the  new  ^'M-S'- 
Ieruialem.*  &l7^ 

An.    The  altar  was  built  for  a  monument  that    ,    .. 
God  is  theexaltcr  of  Mofes,  and  Ierufalem  hath  whylcrufa- 
the  name  of  God  giuen  it,  to  teftifie  the  prefence  of  1cm  hath  the 
God.For  thus  faith  the  Prophet,  the  name  of  the  name  of  Cod 
citie  (hall  be  from  that  day: The  Lord  is  there :  and  Slu«n^ 
Mofes  built  the  altat  after  this  forte,  and  called  the 
name  thereof,  The  Lordc  mine  exaltation. 

Obiefi.  Ieremierefcrreth  this  felfe  fame  tide  vn- 
to  Ierufalem  inthefe  wordes  ,*  This  is  the  name  Ier'frl6' 
wherewith  they  {hall  call  her,  The  Lord  our  righ- 


thrift  Ieho- 
uah. 


.«..Argument, 
an  Angell  for 
the  Lord. 
Iud.u. 12. & 
7.4. 


Iud.-7.16  & 
l$.l6. 

Mannah. 


Scracrus. 


Chriftvnder 
the  perfon  of 
an  Angell  doth 
execute  the  of- 
fice of  the  me- 
diatour. 
C/kw.12,5 


From  the  con - 
felfion  of  the 
Patriarch. 

ml.Cor.io:^. 
6 


3*  AN    ABRIDGEMENT     OF 

teoufnefle. 

An.  Chriftis  the  true  Iehouah  whence  floweth 
righteoufnes:feeing  the  Church  percciucth  this  it» 
deed,it  cloth  for  luit  caufes  reioyce  in  this  name. 

I  o  If  thefe  things  do  not  fatisrie  the  Iewes,let  the 
looke  why  iehouah  or  the  Lord  is  fo  often  presen- 
ted in  the  perfon  of  an  Angell.* 

ObieSf.  This  is  (poken  in  refped  of  the  perfon 
which  he  prefenteth. 

An.  But  the  feruauntin  differing  facrifice  to  be 
offered  vnto  him  fhould  take  from  God  the  honor 
due  to  him:which  is  an  abfurd  thing,yea  he  doth  af- 
terward proue  *  that  he  is  that  Iehouah  in  deedc. 
Therfore  Mannah  and  his  wife  gather  by  this  fignc, 
that  they  haue  not  only  feen  an  angell,  but  God. 

ObieSi.  God  was  neuer  openlie  fhewed  to  Abra- 
ham,and  to  other  of  the  father  s,but  in  freed  of  him 
they  worihipped  an  angel. 

An.  The  found  Doctors  of  the  Church  did  well 
and  wifelie  interprets  the  worde  of  God  to  be  the 
Prince  of  Angels  or  the  chief  Angell, who  began  e- 
uen  then  as  by  a  certaine  entrance  or  preparation 
to  execute  the  office  of  a  mediator.The  fame  mea- 
ning hath  Ofeas,who  after  he  hath  reckoned  vp  the 
cumbat  oflacob  with  the  Angell,*  The  Lord  faith 
he,  the  God  of  hoites,Iehouah  worthie  of  memoric 
is  his  name. 

ObieSi.  God  did  beare  the  perfon  of  an  Angell. 

An.  The  confeflion  of  the  holie  Patriarch  doth 
fufficienclie  declare,t:hathe  was  no  created  angell, 
but  in  whom  the  full  Godhead  did  reft,  when  he 
faith,IfawGod  face  to  face:*  and  hence  came  that 
of  Paul  alfo,that  Chrift  did  guide  the  people  in  the 
wilderneife. 

I I  As  for  the  new  ccftame  t  it  is  ful  of  teftimonies. 

12  And 


CALVINS    INSTITVTIONS.     in.  i.       3J 

Ii   Andif  fobeitweecftccmchh  Godhcadby  The  godhead 
his  workes  which  are  afcribed  to  him  eyerie  where  ^?}1*'^  "  P10 
in  the  fenpturcs,  it  ihall  as  yet  more  cuidentlic  ap-  JJ^jJ,  ' 
peare  by  them.  For  when  hee  faid  that  he  wrought 
fince  the  beginning  with  his  father5the  lewes  which 
were  mofl  dull  to  vndcrftand  his  other  fayings,  did 
yet  perceiue  that  he  tooke  vpon  him  the  diuine  po- 

wer-  ;       .  « 

13  And  it  apoearcth  moft  cuidetlic  in  miracles.  . 

Okm.  Both  the  Prophets  and  alfo  the  Apcftles  FromrouacIcs 
did  equall  and  like  myracles. 

jin.  Thcfemendiddiftabmcthegiftes  of  God 
according  to  their  miniftery5but  he  did  excrciic  his 
owne  power. 

Obieci.  Why  did  he  vfe  praier  then,  if  he  were  a-  Chrifts  prayer» 
ble  to  doe  that  of  himfelfe? 

jin.  That  he  might  giue  the  glorie  to  his  father: 
but  we  fee  for  the  mofl  part  his  owne  power  fnewed 
to  vs.Andhow  can  he  choofe,butbe  the  authour  cf 
the  myraclesjwho  by  his  own  author  it  le  cGmitteth  £Ccai,,c  ti 
to  others  the  diftributio  thcrof.Furthermore  if  ther  js  faluation  in 
be  no  faluation,  no  righteoufneffe  3  no  life  without  him, 
God3and  Chrift  containeth  all  thei'c  things  in  him- 
felfe3furclie  he  is  (hewed  to  be  God. 

Obiecf.  All  thefe  things  arc  powred  out  by  God  ^#,4,i2. 
into  him.  *Mat,ic>  13, 

jin.  Hcisnotfiidtohauerecciusd  faluatio3but  *Iol>'l'i' 
to  be  faluation  hirr.felf,*  &alCogocdnes3rightcouf-  j^'f      4'""^ 
nes,*light.Inhimwebclceue,*  vpohimdo  we  call.  Thc'oodhcad^ 
Wherbyit  doth  neceffarily  appear  e  thatheisGod.  ofthsholic 
14  Alio  vfc  nvv-fc  fet  proues  to  proue  theGodhead  §ho,t  is  Pro* 
ofthchoJueghoftc,  chief]  ie  from  the  fame  foun-  uc  ' 
taines.That  tefumonie  of  Moles  is  cuident  enough 
that  the  fpiri;e  of  God  was  ftretched  out  vppon 
the  depthes.  *  Alfo  Ifaias  faith,  The  Lord  fent  me 

D 


34  AN    ABRIDGEMENT    OV 

i  Ar.  flnd  this  fpirite.Becaufe  he  comunic ateth  or  impar- 

*Gen.  i .  j.  tc:h  his  power  in  fending  his  prophets,  with  the  ho- 
*jfa./fi.  \6.      jle  Ghoit:vvherby  appearethhis  diuinemaieftie.Be~ 

ing  fpred  abroade  euerie  where,  heefuftaineth  all 
^    -  thmgesjheercgcncratethtoctcrnalllife/heiufti- 

*i,Cor!iiAi.    fiethj*  ne  is  our  fan&ification,truth,grace3&  what- 

foeuer  good  thing  can  be  inuented.Wherby  appea- 

reth  that  the  fpirite  hath  dminep'ower,  and  that  he 

is  perfonallie  refident  in  God. 
4   .  i  $  LrcftofaU,if  blnfphemieagainftthefpiritebe 

^^ni^che'f  i  noc  ^orZiaQn  c*tner  m  tnis  worlde  or  in  the  worlde 
rite.'  to  come,feeing  he  doth  obtaine  pardon  which  hath 

blafphemed  the  fonne,by  this  is  his  deuine  makftie 
Mxt.iz.u  plainlic  proued  which  to  hui  t  or  dimini{h,is  3  fault 
*Mar.  i'9.  vnperdonable.*Fet  more  teflimonies  out  of  the  In- 
Dirtin&ionof  ftitution. 

*z%aru  °^  ^ie  difti"^011  of  the  perfons  *  But  Chrift  fpea- 

Theionncisof  kethmoreplainliewhenhe  commaundeth  tobap- 
the&thec  tifcin  the  name  of  the  fatherland  of  the  fonne,  and 
$**.»*.**.■.  ofthcholicGhoft* 

17  That  of  Nawanzene  Lketh  me  well.I  cannot 
thinke  vpon  one,  but  I  am  by  and  by  compafTed  a- 
bout  with  the  lhining  brightneife  of  three :  neither 
can  I  difcerne  three,  but  I  am  at  a  fodaine  referred 
vnto  one. 

ObieSi.  That  diftin&ion  had  his  beginning 
when  the  fonne  was  incarnate, 

Jn.  The  onehe  begotten  ibnne  was  in  the  bo- 

¥t'V'iZ6  '     fome  of  his  fatherbefore-  *  Bur  the  holie  Ghoftc 
16.7V'2  **    is  dift.ngui(hed,becaufe  he  proceedeth  from  the  fa- 
ther.* 

18  ThatisaLro  greathe  auaileable  vnto  fucha 
The  fpirit  is  of  <*iftin&ion,becaufe  the  fcripture  attributeth  to  the 
the  facber        father  the  beginning  of  working:  to  the  fonne  wife- 
dome 


CALVINS     IN5TITVTIONS.     m.  i.       35 

dome  and  counfell:  co  the  holic  Ghofte  power  and  The  frtheri s 
effica  cie.Therfore  wecor.fder  firftGod:thatdone  the  beginning 
the  wifedome  nfing  out  of  himdafr  of  al  the  power  °f  do,!  ^rhc 
whereby  he  executeth  the  decrees  ofhis  councell.  j£^*  The  ho^ 

19  By  this  teitimonieisfignified  that  they  haue  lie  C  hoitof 
relation  one  to  another3and  not  the  veriefubftance  power. 
whereby  they  are  one. 

20  Therefore  when  weprofefTethatwebeleeue 

in  one  God,vnder  the  name  of  God  we  vnderfrand  The  name  of 
the  one  en  clie  and  fimple  eiTence  wherein  we  com-  £»od  cempre 
prehend  three  perfons.  hendech  three 

2r  But  and  if  that  diilin&ion  which  is  in  one  per  °ns* 
Godhead  of  the  father,  fonne3andhoheGhoft,doe 
trouble  fomc  wits  more  than  is  expedient 5let  them  A 
remember  that  mens  mindes  doe  enter  into  a  laby- 
rinth when  ihey  fauour  their  curicfitie  too  muche: 
and  fo  let  them  fuffer  thefelues  to  be  guided  by  the 
heauenly  oracles,hovvfoeuer  they  cannot  compre- 
hend the  highnefle  of  the  mifterie. 

22  Ob.  Aperfonisnothingelsbutavifibleform  Seructus. 
of  the  glorie  of  God. 

jin     Whin  Iohn  pronounceth  that  theworde  What  is  to  be 
was  God  before  the  world  was  madc,he  doth  make  v'lderftt,°d  b/ 
him  to  differ  much  from  a  conception  of  fcurme.*  fc~ wor  ?€t% 
The  fame  muft  we  thinke  of  the  fpirire,  when  Mo-  *M.u. 
fes  faith,  that  that maile  and  lumpebeing  without 
forme  was  fuftainedinhim. 

23  Ob%  -Chnfte  is  euerie  where  called  the  fonne 
ofGod:thercfore  there  is  no  other  God  properlie 
befides  the  father. 

*An.  Although  the  na  me  of  God  be  common  to 
the  fonne  rl'o,  yet  by  rcafon  of  pveheminenceitis 
fometimes  afenbed  to  the  father,  beccufe  he  is  the 
foumaine  and  beginning  of  the  Godhead. 

Ob.    If Chriite  be  trulie  the  fonne  of  God,thcn 
D.j 


l&  Atf     ABRIDGEMENT    OF 

s  he  the  fonne  ofaperfon,whkh  is  abfurd. 

jtn.  Both  thefe  arc  true:  He  is  the  Tonne  of  God, 
becaufe  he  is  the  word  begotten  of  his  father  before 
allages:an.i  yet  for  declarations  fake  we  mufthaue 
rerpectcf:heperfon,that  the  name  of  god  may  noc 
be  taken  fimply,but  for  the  father. 

24  Obiett.  Vnleife  the  father  alone  v/ere  the  true 
Godjhe  fhouldbe  his  own  God, 

J.*..  For  degree  and  order  he  is  properlie  called 
God, who  did  not  onlie  beget  his  wifedome  of  him- 
feife,butisalfothcGodof  themediatcur. 

Object.  So  Chad  was  exaked  in  the  flelh,  wher- 
in  he  was  humbled  :  and  inrefpc&of  the  fieihe,  all 
power  was  giuen  him  both  in  heauen  and  earth. 

.An.  Pauledothbcft  decide  this  controuerfie, 
when  heteachcththat  he  was  equall  with  God,* 
before  he  humbled  himfelfe  in  theperfonof  a  fer- 
uanr. 

Obietf.  Chrift  was  God  in  his  father. 

jin.  In  refpectof  order  the  beginning  of  the 
Godhead  is  in  the  father,  notwithstanding  that  is 
a  dete(tableinuention,thattheeflenceis  proper  to 
the  father  abne,as  if  he  were  the  Godmaker  of  his 
fonne :  becaufe  by  this  meanes  there  lhould  cither 
be  more  effences  then  one,or  els  we  calChrift  God 
only  in  name. 

ObieB  The  fonne  of  God -.but  nex  after  the  fa» 
ther. 

jin.  Therefore  the  effencc  mould  be  begotten  & 
formed  in  him,which  is  in  the  father  vnbegotten  & 
vnformed. 

25  Qblttl.  Euerie  one  of  things  vndeuidedhaue 
a  part  of  the  eflence. 

Jn,  There  is  one  only  God  eiTencially:&there- 
fore  the  eflence  both  of  the  fonne,  andalfoofthe 

ho- 


CALVINS    ItfSTIT  VTIONS.  iib.i.  37 

holy  ghoft  is  vnbegotten. 

Obictl  There  fhoulde  bee  a  quaternitie,  feeing 
three  perfons  be  de  riued  from  one  cflencc. 

jin.  We  doe  not  draw  the  perfcns  from  the  cf- 
fcnce3but  though  they  remainc  in  ir3wc  put  in  a  dif- 
fcrence.Otherwife  there  fhould  be  a  trinitie  of  gods 
not  of  perfons. 

Ob.     Therfore  the  Trinitie  fhalbc  without  God? 

>An.  No3bccaufe  vnleffe  the  father  were  G  od  he 
fhould  not  be  the  father  :  and  the  fonne  is  no  other- 
wife  the  fonne  but  becaufe  he  is  God. 

Obiecf.  So  three  things  meete  togcatherjthe  ef- 
fence,the  fonne,and  the  ipirite. 

Jki,  Yea  by  this  meanesthe  cffence  of  the  fonne, 
&  of  the  holy  ghoft  ihould  be  dcftroied ;  which  can- 
not be. 

16  Obiecf.  IfChriftbeGodjhefhallnotbethe 
fonne  of  God. 

Jin,  Th:re  is  a  companion  made  betweene  the 
perfons  :  neither  is  the  name  of  God  taken  indefi- 
mtelie}butitis  reftrained  vntothe  father3inafmuch 
as  he  is  the  beginning  of  the  Godhead. 

Queft.  What?  in  making of  eifence? 

jin.  No:butinrefpec~toforder, 

27  ObieSi.  S.Trencus  doth  affirm  that  the  father 
of  Chriftis  the  onlie  &  eternal!  God  of  ifrael. 

*4n.  Hcehadto  dealc  with  mad  fcllowes,  which 
did  denie  that  the  father  of  Chriite  was  that  God, 
thatfpakein  times  paftby  Mofes  &  the  prophetes, 
but  I  wote  not  what  ghofle  brought  our  of  the  cor- 
ruption of  the  world.Therfore  heftandeth  wholie 
vp6  this,to  make  it  plain  that  there  is  no  other  god 
fet  forth  in  the  fcripture  but  the  father  of  Chrift.  ; 

Obieft.  Irencus  thinketh  that  the  father  alone  is 
the  God  of  Ifrael. 

v  D  iij. 


38  AN     ABRIDGEMENT    OF 

*L#.j  chxp.it,      Jn  The  fame  writer  doth  plainclie  teach,*  that 
Chrifl  is  all  one  and  the  fame :  as  alio  he  referreth 
Hab.ii.  vnco  hjm  the  prophefie  of  Abacuck,God  mall  come 

from  the  South. 

18  Ohieci.  Tcrtuliian  faith  that  the  forme  is  th* 
{czund  or  next  to  his  father. 

An.  That  he  may  diflinguifh  the  pcrfons. 

Obttcl.  He  faith  that  the  fonneis  viable. 

An,  Itis  true  inafmuch  as  heis-man :  but  he  \% 
inuifible  mafmuch  as  he  is  the  word. 

Obiecl.  Me  calleth  the  word  and  the  fpirite  the 
portion  cf  the  whole. 

An.  Th:.t  is  not  referred  vnco  the  fubftance,but 
vnto  the  diftmcnon  of  perfons. 

29  Obncf.  S.HiHaiie  teacheth  that  eternitie  is  in 
the  father. 

An,  Doth  he  it  to  this  end  that  he  may  take  the 
effence  of  God  from  the  fonne^Therfore  let  vs  con- 
clude that  there  were  fro  euerlafting  three  perfons 
jn  God. 

Chap,  x  i  1 1 1. 
That  in  the  -eerie  creation  of  the  woilde  and  cf  at 
things  the  fcrtpture  doth  diflinguifh  by  certaine 
marine  j  the  true  God  from  faife  Gods. 

I  A  L  s  o  God  woulde  haue  the  hiflorie  of  the 
l\  creation  to  be  extant  that  the  faith  of  his 
Church  might  reft  therupon,&  not  feek  any  other 
Godjbuthim  who  is  fetfoorth  by  Mofes  to  bee  the 
Creator  and  maker  of  the  world.  Andbecaufeour 
nature  is  too  much  inclined  to  vanitic,firftthe  time 
is  fet  downe  that  by  the  continuallcourfc  of  yeares 
thefaithfull  might  come  to  the  firft  beginning  of 
mankinde  and  of  all  things. 

Quefl. 


CALVINS    INSTIT  VTIONS.  iib.i.   jj>. 

Que/}.  Why  did  it  not  come  into  Gods  mind  be*  Curiofitic 
fore  to  create  heaucn  and  earth,  but  being  idle  did 
furlcrthat  to  paife  an  infinite  fpacc,which  he  could 
haue  done  many  thoufand  yeercs  before  ? 

An .  It  is  neither  Iawefull  to  enquire  after  that 
neither  yet  expedient,becaufeif  mans  mindeftnue 
to  pcarcc  fo  farre^t  (hall  faint  by  the  way. 

Queft.  What  did  God  before  thecreation? 

An.  He  made  he!  faith  a  certain  godlie  old  man,  a  curious  quc- 
for  curious  men.  ition, 

z  For  like  reafonisit,  that  Mofesdeclareth, 
that  the  work  of  God  was  not  finifhed  in  a  moment  Coodnes  of 
but  infixedayes.Foreucnby  thiscircumftancewe 
gather,how  fatherly  the  louc  of  God  was  towarde 
mankindjinthathe  did  not  create  Adam  before  he 
had  inriched  the  worldc  with  all  plentie  of  good 
things. 

3  Butbeforel  come  to  fpeake  more  fullie  of  the 
nature  of  man3I  muft  firft  fay  fomthing  of  y  angels.  °f  AngcJIs» 

Ob.  Mofesmade  no  mention  of  Angels  among  VVhVMofes 
things  created.  made  no  men- 

An.  Becaufe  he  applied  himfelf  to  the  rudeneffc  tjon  of  Angels 
of  the  comon  people3he  reciteth  none  other  works  among  thinges 
of  God  in  the  hiftory  of  the  creation,but  fuch  as  we  crcate«* 
fee  with  our  eies:  and  y et  afterward  he  bringeth in 
the  angels  as  the  miniftcrs  of  God. 

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

An.  Nothing  is  more  proper  to  God  then  eter- 
nitie,whichwhofoeuer  doth  attribute  to  the  diuell, 
they  giue  him  the  title  of  the  Godhead.  And  there- 
upon it  might  alfo  be  concluded  that  God  is  not  al- 
mightie,which  is  abfurd. 

ObkB.  Itiswickedneffe  to  afcribe  the  creation  There  is  none 
ofanie  euill  thing  to  a  good  God.  euill  nature  ia 

TJ  Jiij  the  world 


40  AN     ABRIDGEMENT    OF 

An,  That  doth  not  hurt  the  true  &  founde  faith, 
which  dodi  not  admit  that  there  is  anie  euill  nature 
in  the  world. 

Queft,  Then  whence  came  the  frowardnesand 
wickednefle  of  men  arid  of  the  diucll? 

An    Not  from  nature  but  from,  the  corruption 
ofnature. 
4  Q?cft'  When  were  the  angels  created? 
Mi,  Such  a  qutftion  is  curious.  And  we  mud  be- 
lhorjnOUS  ^UC"  ware  r^atwe  ^°  neither  fpeake,or  think  or  defire  to 
know  any  thing  concerning  obfeure  things,but  that 
which  flialbe  taught  vs  in  the  word  of  God :  Mofes 
fakfe  that  the  earth  was  rinilned ,  and  the  heauens 
Gen.z,  i.  wcre  finished  with  all  the  hoaft  of  them:  *  to  what 

end  is  it  to  enquire  vpo  what  day,befides  the  ftarres 
&  pianets3othet  heauely  bodies  began  alio  to  be. 

<f  We  read  tuery  where  in  the  fcripturc  that  the 
angels  arc  heauenly  fpirites,whofe  minifterie  God 
Thcminft-ry  vfeth  to  execute  all  things  which  he  hath  decreed.* 
of  AugsUcs.  Thence  cumeth  their  namerthey  are  called  hoafts* 
7>{aLi0}.zo*  powers/"  principalities,  *  dominions,*  Thrones:* 
*z>rf»  7  ?o"      becauie  after  a  lore  the  glorie  of  God  refteth  in 

*CoU.l6.  '        thcm- 

6  Butthefcripture  ftandethchieflievpponthat 
point  which  may  male  moft  to  our  confolarion,  and 
theconfirmatioofourfaithtowic,  that  the  Angels 
are  (rewards  &  minifters  of  Gods  bountifulneife  to- 
ward vs.* 
Tfrr  9I  n  r!>  7-  ^^-Hath  euerie  one  of  the  faithfull  a  parti- 
al". l'     '      cularangcll? 

*Gen.\6.6.&c     Jn.  Surelie  whe  Daniel maketh  metio  of  thean- 

gel  of  the  Perfias  &  Grecias,he  fignifieth  that  there 

are  certain  &  particular  angels  appointed  to  realms 

Z>43.io.ij.       &prouincesasgouernors.  *Chrift  faith  the  angels 

*M«m8.i4.     of  childre  do  alwaiesbehold  theface  of  the  father,* 

So 


CALVINS    INSTITVTIONS.  Lib.  i.    4» 
So  it  is  fayde  of  the  Angel!  of  Peter  *.  But  wc  muft  *ua.u>i$ 
holde  this  as  vndoubtedly  true  that  not  onely  one 
Angell  taketh  care  for  euery  particular  perfon :  but. 
that  they  al  with  one  colent  do  watch  for  our  fafry*  Lu\ci  5.7  & 

8  But  as  touching  the  multitude  and  orders  of  *<5.i3. 
Angels  wc  muft  not  curioufhe  define.  Michacll  is 

called  a  greatprince*,  and  an  Archangell*,  one  is  ^m      f 
called  Gabriell  *  :  another  Raphaell  * :  and  finallie  »7^.9. ' 
there  be  manie  legions  of  Angels*.  It  is  enough.      *i.Thefa.i6* 

9  ObieEi.  By  Angels  is  meant  nothing  die  but  *^*J*« 
motions  wherewith  God  doth  infpire  men,or  thofe       at'z  '" 
tokens  of  his  power  which  he  fneweth. 

Mi,  All  the  whoh  Scripture  is  agamft  this :  be- 
caufe  it,is  fayd  of  them  rhat  they  be  manie  * :  they  ,. 
reioyce  :  that  the  Law  was  giuen  by  their  hands*:  *£MjL  , , r  i 
that  the  clccl  (hall  be  like  to  them^&c.Thefc  things  ^^/.3.1^. 
could  not  be  attributed  to  the  Angells  vnlefle  they 
had  a  true  nature  and  eflencc. 

10  But  though  the  brightncfTe  of  the  maiefty  of  That  the  An» 
God  do  mine  in  them ,  &they  be  vnto  vs  themmi-  gelshauea 
ftcrs  &  giucrs  of  good  things ,  and  we  be  molt  bent  uue  aumCm 
vnto  faperftitio^yet  we  muft  beware  that  we  do  not 

giue  to  the  thofe  things  which  are  due  to  none  but  ..  , 

to  God.  For  they  arc  not  fufricicnt  for  them  felues,  vvc  worrhip 

but  they  fee  from  the  lame  fomv:aine3from  whence  not  Angel*, 

wc  draw  thing«,wherof  we  ftand  in  need.For  which 

caufe  the  Angell  anfwereth  Iohn  :Take  heede  thou 

do  it  not:  I  am  thy  fellow  feruant :  worfrvp  God*,     ^oc.ip.ia. 

11  Thisdaungerfhallweauoyde '.ifweconlider  _    • 
that  God  vfeth  them,notofanienecciiitie,asif  he 

could  not  be  without  them }  but  to  the  comfort  of 
out  imbecillitie,  that  we  may  lacke  nothing  which 
may  be  auailcable  either  to  erect  to  good  hope  ,  or 
tokeepe  infafetie  and  quiet  our  minds. 

ix  For  thefehelpes  are  prepared  for  vs  of  the 


4»  AM     ABRIDGEMENT      OP 

2  Lord  for  this  caufe  ,  that  we  may  not  be  terrified 

A  great  hclpe  with  the  multitude  of  our  enemies ,  as  if  it  could 

to  our  confi-     preaaile  agamic  his  power :  but  that  we  may  flie  to 

that  faying  of  Elifeus,  that  more  are  for  vs,  then  a- 

»Mri*.<?,i7.     gainftvs*. 

OftheDcuilcs      13  Thofe  things  which  the  Scripture  teacheth 
«id  why  jhcir  concerning  deuiis  tende  in  a  manner  wholy  to  this 
«nbca  o  vs  '    cn<^ea  r^at wc  ^e  circumfpect  to  preuent  their  fub- 
x  tiltic,and  engines :  &alfo  that  we  may  furnifli  our 

a  felues  with  fuch  weapons  ,  as  are  ftrong  and  firmc 

*Ioh.iz.zi.       enough  to  beate  backe  moft  mightie  enemies.  For 
*L«^.u.22.     feeing  S^.than  is  called  the  God^and  prince  of  this 
* i.Tet  5.8.       world  ",  thefpirit  which  hath  power  of  the  ayre ,  a 
roaring  lyon*,&c.  Thefe  defcripdons  tende  to  this 
ende  that  we  may  vfc  circumfpec~tion :  that  when 
we  knowe  the  power  of  our  cnemie,  and  are  on  the 
j  other  fide  not  ignorant  of  our  owne  weakenefle,we 

z         may  flie  to  God  for  helpe,  that  we  may  attempt  no- 
thing without  truftingto  him. 

14  And  to  the  ende  wc  may  be  the  more  (tirrcd 

vp  to  do  that,the  Scripture  telleth  vs,  that  there  is 

not  one,or  two,or  a  fewe  enemiesjbut  great  troups 

-^  which  make  warreagainft  vs*. 

^Jlat.it'+z.         I  *  This  ought  alfo  to  enflame  vs  to  make  conri- 

1*^.8.42.        nuallwarreagainitthedeuill,  that  our  aduerfarie 

r  doth  attempt  to  quench  the  gloric  of  God ,  doeth 

2.  confpire  againft  the  kingdeme  of  Chrift ,  to  ouer- 

|  throwe  ic,  and  fetteth  grinnes  continually  to  work* 

our  wo,and  to  depriue  vs  of  faluation. 

16  Obtect.  But  he  was  created  of  God,  who  it 
good. 

jin.  This  malice  and  euill  which  we  attribute  to 

his  nature,commeth  not  by  creation,  but  from  cor- 

r^.8.44«  ruption :  becaufe  he  flood  not  in  the  truth*.  The 

deuills  were  created  Angels,but  by  growing  out  of 

kindc 


CALVINS     INSTITVTIONS.^Lrs.  1.T45 

kindethcy  deihoyed  them  fclues,and  are  made  to 

others  inftruments  of  dcftruftion*.  *2.P*/.a.4* 

Q*eft.  But  why  doth  not  the  Scripture  fct  forth  Ifti*6* 
their  fall  j  the  caufe,  manner ,  time,  and  kinde 
thereof?  ,    ,    .. 

jin.  It  was  not  meete  for  the  holy  Ghofl:  to  feed  ohoft  doth 
our  curicfitie  with  vaine  hiftories  without  frute.      onlic  teach 

17  But  as  concerning  the  fight  and  difcotde  thofethingct 
whichwefayisbetweeneGodand  Sathan,it  mud  w)"charc"?# 
be  fo  vnderftood,that  that  do  neuertheleflc  remain  pJ^J,*0  *'" 
iirme ,  that  he  can  do  nothing  vnlcfle  God  be  wil-  of  the  difcord 
Jing ,  which  appeareth  by  the  hiftoric  of  lob  *  ,  A-  bztwecne  God 
chab*,Saul*,and  others*.  s«han«n  doe 

1 8  And  now  becaufe  God  turneth  the  vncleane  no^j,,,,  vnics 
fpirites  whither  he  will,  he  doth  fo  temper  this  go-  God  be  wil- 
uernmet  that  they  exercife  the  faithful  by  fighting,  J,ng. 

and  do  ibmetimcs  wound  them,  but  theyncuero-  J   'l'6^' 
uercome  them  nor  opprcfTe  them  :  but  as  for  the  #t!sam!i6.'t4, 
wicked  they  draw  them  after  them  hauingfubdued  &  18.10. 
them  :  and  abufe  them  as  bondflaues  to  all  wicked-  1 

neffe.  Thereby  itcommethtopafTc  that  the  faith-  *^Vf-7 8-4?« 
fullareknowenby  this  to  be  the  children  of  God,  2-**y«**Ji 
becaufe  they  beare  his  image  :  and  the  wicked  are 
properly  counted  the  children  of  Sathanby  hi*  i- 
mage  whereinto  they  are  degenerate. 

10    ObieEi.  The  deuils  are  nothing  elfc  but  euill  Tlje  cj*Wrca 
aftections  or  perturbations ,  which  we  hauefrom  of  God. 

©Urfleih.  ihcchi'ldretl 

An,  Seing  the  vncleane  fpirits  arc  called  Angels  ofdieDeuill. 
Apoftataes*,are  faid  to  fmne  from  the  beginning*,  ^     , 
to  haue  fought  with  Michaellthc  Archangell*,  to  */<,/,tg*44, 
haue  appeared  before  God*,  it  is  manifeft  enough  *Jud  9 
that  tbey  be  not  affections  of  mens  minds,  but  ra-  */»*-i.f  tf-  i.u 
ther  indeedc  fpirites  indued  with  vnderflanding  & 
fenfe. 


44  AN    ABRIDGEMENT    OF, 

a    Therefore,  that  in  this  beautifull  theatre  we 

may  take  a  godly  delectation,  and  by  true  faith  lay 

hold  vpon  that  which  is  behoofefull  for  vs  to  know 

The  hiftoty  of  concernjncr  God,  it  is  verie  good  for  vs  especially  to 

the  creation  oi  .  i     i  n.     ■       ri         b    •  rir      m  i- 

the  worli         knows  the  hiftone  or  the  creation  of  tne  world.For 

niuftbeknowe  thereby  we  (hall  learne  that  God  by  the  power  of 
his  word  and  Spirit  did  create  heaucn  and  earth  of 
nothing :  and  although  all  things  be  (ubi:ct  to  cor- 
ruption, yet  hath  he  prouided  that  euerie  kind  may 
be.  kept  fafe  vntili  the  laft  day.  And  when  he  had  a- 
.        domed  the  world  with  moft  abfolute  varietie  of  all 
fnrnisT*     tnmSesa  asan  houfe  repleniihed  with  abundance 
tnoilW.cellenr  ofhcufticldftuffc,  he  faihioned  man  after  his  owne 
example  of  all  image,  and  did  furniQi  him  with  fo  manie  and  fo 
Jhejworkcs  of  grcat  giftes  as  a  moft  excellent  example  of  his 
workes. 

2 1  Neither  is  it  to  be  doubted  but  that  the  Lord 
would  haue  vs  to  be  continually  occupied  in  this 

Aeodlieme-    g°%  meditation  in  beholding  the  frame  of  the 
diution.  world,  that  when  we  know  and  fee  thofe  infinite  ri- 

cheffe  of  his  wifedome,iuilice,goodnefle,  &  power 
in  all  his  creatures  as  in  mirrours,we  may  not  onlie 
lightly  and  glauncingly  runne  ouer  them ,  but  ftay 
long  in  that  cogitation,  ponder  the  fame  earneftly 
and  faithfully  in  our  minds,  andoftentimes  call  the 
fame  to  remembrance. 

22  There  remaineth  the  other  part  which  com- 
*          meth  nearer  vnto  fai:b,that  when  we  confidcr  that 

..  . .  God  hath  appointed  all  things  to  our  good  and  fal- 

crcatcd°to  fal-  nation, and  when  we  do  alfo  feejc  and  peiceaue  in. 

nation,  our  felues,  &  in  fo  great  good  things  which  he  hath 

beftowedvpon  vs,his  power  andgrace,wedothece 

and  thereby  rouze  vp  our  felues  to  truft  in  hima 

to  call  vpon  him  ,  to  praife  him,  and  to  loue  him, 

Chap, 


CALVINS    INSTI1VTIONS.    Lib.  i.  45 
Chap.     xv. 
Of  the  creation  of  man. 

I  VTOwmuft  wefpeakc  of  the  creation  of  ma:be-  The  know- 

1^1  caufc  as  we  iayd  m  the  beginning ,  we  canot  ledge  of  man  it 
knewe  God  as  v/e  ought  to  knowe  him,  vnleflc  we  double. 
do  alfo  on  the  other  fide  knowe  our  felucs.  And  the 
fame  is  double,  to  wit  that  wc  knowe  what  manner 
perfons  we  were  created  in  the  beginning,  and  in 
what  ftate  v/e  began  to  ftand  after  the  falcf  Adam. 
Thereby  it  (hall  appeare  what  wc  owe  to  Gcd,  and  I 

alfo  what  wc  are  able  to  do.  z 

2  Furthermore  it  is  out  ofejueftion  that  man  Thediuifion 
confiftethvpon  foule  and  bcdie.And  we  vndeilrSd0  man* 
that  the  effence  of  the  foule,  which  is  the  more  ex- 
cellent part  of  man,is  immortail  and  yet  created. 

Obtett.  The  foule  or  fpirit  of  man  is  only  a  breath  Cf  the  foule» 
or  power  infpiredor  pourcdinto  thebodie3  which 
notwithstanding  is  without  effence. 

jin.  Seeing  that  fo  manie  excellent  gifts  wherin  That  the  foule 
mans  mind  excelled]  do  cry  that  feme  diuine  thing  ^ath  a  onetfij 
is  therein  ingrauen,  there  be  ib  manic  teitimonics        c 
not  of  a  vamlhing  breath,  but  of  an  irrmcrtall  eP- 
fencc.To  what  end  mould  Paul  exhort  the  faithful! 
to  clcanfe  thefelues  frcm  allfUthineffe  of  thcfkih 
andof  thefpirir,  vnleflc  he  did  make  two  partes, 
wherein  the  filthinefle  offinnedoth  re  ft*  .-And  alfo  lXor.j.i. 
to  what  ende  fhou  Id  Feter  call  Chrift  the  paftor  of 
foules*.  *i.T«.2.ij. 

3  Why  is  man  fayde  to  be  created  after  the  i- 
magc  of  God?  Though  in  the  outward  man  appea- 
red the  glorie  of  God  ,  yet  ihe  proper  place  of  his 
imageisintheioule. 

Ob.  ThcFathcr,  Sonne  &  holy  Ghoft  did  place  Ofiandcr. 
their  image  in  ma:bicaufe  thogh  Ada  had  remained 


4*  AN    ABRIDGEMENT    OF 

in  his  firft  eftate ,  yet  mould  Chrift  haue  become 
man. 

Jin  I  graunt  that  in  the  perfon  of  the  Mediator 
fnineth  the  gloric  of  the  godhead  :  but  howe  (hall 
the  eternall  Word  be  called  the  image  of  the  Spirit 
before  whom  he  goeth  in  order?  And  forafmuch  as 
that  fpeech,  Let  vs  make  man  afcer  our  own  image 
or  mnilitude,  is  comon  to  the  perfon  of  the  Sonne, 
it  mould  follow  that  he  is  the  image  of  him  felfe. 

ObieSi.  Man  was  created  onely  after  the  forme 
and  figure  of  Chrift  as  he  was  man,  fothat  that 
forme  out  of  which  Adam  was  taken,was  Chrift. 

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

Obicft.  Adam  was  created  in  the  image  of  God, 
becaufe  he  was  like"to  Chrift,who  is  the  only  image 
ofGod. 
How  the  image  ^„.  Tnat  is  fubtilly  to  play  the  philofophers  a- 
jnan.°  "^  bout  words.  In  the  thing  there  is  no  doutfulnes,buc 
that  man  is  called  the  image  of  God,  becaufe  he  is 
like  to  God. 

Obiecf,  Not  a  part  of  man,  nor  the  foulc  with  her 
giftcs  is  the  image  of  God;  but  the  whole  Adam 
which  had  his  name  giuenhim  of  the  earth  from 
whence  he  was  taken. 

Jin,  This  is  friuolous.  For  when  the  whole  man 
is  called  mortall ,  the  foule  is  not  therefore  fubieft 
to  death:  neither  where  he  is  called  a  reafonable 
creature ,  it  is  thereby  meant  that  the  bodie  hath 
reafon.  Therefore  though  the  foule  be  not  man,  yet 
is  it  no  abfurd  thing  that  he  mould  be  called  the  i- 
mage  of  God  in  refpeft  of  his  foule.  Although  the 
image  of  God  do  appertaine  vnto  the  whole  exccl- 
Thcima*eof  lencie  wherein  mans  nature  excellcth  all  liuing 
Ood  creatures.  Furthermore  by  this  worde  is  fignified 

that 


CALVINS    INSTITVTIONS.  Lib.  i.    47 
that  perfection  of  integrities  wherin  man  was  crea" 

tCd*     ^u  I  rv    1  u     t  Repairing  ef 

4    That  may  be  more  eaMie  knowen  by  the  re-  nature. 

paratio  of  corrupt  nature,which  we  hauc  by  Chrift, 

who  is  for  this  caufe  called  the  fecond  Adam*,  be-  *u£orAf  ^ 

caufc  he  hath  rcftored  vs  to  true  and  perfect  inte-  Why  Chriftis 

gritic.  For  the  endc  of  regeneration ,  is  that  Chrift  cal1  *d^c  fc" 

mayfafhionvsagaincto  the  image  of  God:  which  -ihcendofre»' 

is,  that  we  may  bear  the  image  of  God  in  true  god-  generation, 

lineiTe,  righteoufncfTe,  purenelTe5and  knowledge. 

Obiett.  The  (lmilitude  of  Godconfiftethinthc 
eouernment  giuen  to  man :  becaufe  he  was  made 
hcire  and  poflcflbr  of  ail  things. 

Jn.  The  image  of  God  mufl  be  fought  properly 
within  him  and  not  without  him:yea  it  is  an  inward 
good  thing  of  the  foule. 

Obietf.  God  breathed  into  the  face  of  man  the  ™n«£ 
breath  of  life*,  whecc  we  muft  gather  that  the  foule  Seruetus. 
did  conuey  into  man  the  fubftance  of  God. 

jin,  lfthat  were  true  it  fhould  followe  that  the  Whether  the 
nature  of  God  is  not  onely  iubicft  to  chaunge  and  fouIe  doe  con* 
pa(Tions,but  alfo  to  ignorance,to  euill  concupifccce  "he  fubftancc0 
and  to  all  manner  vices:  then  which  nothing  can  of  God. 
bemoreabfurd. 

ObieEt.  PauJl  faith  that  we  be  the  generation  of  An  abfurditie. 
God* .  VtfZ.17.»*. 

o4n.  In  qualirie  not  in  fubftance:  to  wit  inafmuch 
as  he  hath  indued  vs  with  diuine  gifts.For  the  crea- 
tion is  not  a  pouring  of  one  fubftance  into  another, 
but  the  beginning  of  an  eflencc  of  nothing. 

Obiccl.  The  fcule  is  giuen  by  God  ,  and  when  it  Creation. 
departeth  out  of  the  flefh  it  returneth  to  him::her-  ofiand«» 
fore  it  was  taken  out  oiJhis  fubftance. 

*An.  As  if  God  were  not  able  to  make  vs  like  to 
himfelfe  by  the  vneftimablc  power  of  his  Spiritc, 


What  the 
foulc  is. 


The  partes  of 
the  foulc. 


Vnderftanding 

z 
Will. 

How  great 
mans  excellen- 
cy was  in  his 
creation, 

J 
l 
Elc&ion. 

Tree  will. 

Man  fell  of  his 
ownc  accord. 

A  note. 


48  AN    ABRIDGEMENT     OF 

vnlefTe  Chrift  {hould  poure  out  him  felffubftantiaf- 
ly  into  vs. 

6  And  it  appearethby  the  Scripture  that  the 
foule  is  nothing  elfc,but  a  fubftance  without  bo  die, 
and  yet  put  into  a  bodie ,  and  that  it  dwellcth  there 
as  in  anhoufe  not  onely  that  it  may  geue  life  to  all 
parts  of  the  bodie,  and  make  the  organes  or  inltru- 
ments  fit  and  profitable  fort  heir  aclions ,  but  alfo 
that  it  may  bearc  ihe  chief  fway  in  goueming  mans 
life :  and  not  only  touching  the  offices  of  the  earth- 
ly life,  but  alfo  that  k  may  raife  vs  vp  to  worfhippe 
God. 

7  And  it  hath  two  partes ,  vnderftanding  and 
will : vnderftanding diicerneth  betwene  obiects  or 
things  fet  before  it,  as  ech  of  them  (hall  fceme  meet 
to  be  allowed  or  difalowed.  Will  chufeth  and  lol- 
Joweth  after  that  which  the  vnderftanding  fayth  is 
good:  or  reiefteth  and  flieth  ftom  that  which  it 
mifnkcth. 

1 8  When  man  wa  s  firft  ere  ated  he  had  all  thefe 
excellent  giftes ,  as  reafon,  vnderftanding,  wife- 
dome,  iudgementnot  onely  for  the  gouernmentof 
the  earthly  life,  but  alio  to  clime  vp  euen  vmo  God 
vnto  eternall  felicirie.  Secondly  that  he  might  haue 
election  to  diced  the  appetite,  and  to  temper  all 
the  inltrumentall  motions:  and  fo  his  will  mightbe 
altogether  conformable  to  reafon.  In  this  perfe- 
ction man  dyd  excell  in  freewill,  whereby  if  he 
would  he  might  haue  attained  eternall  life.  For  he 
fell  ontly  ofhisowne  accord  and  will.  Manrecea- 
ued  indeede  to  be  able  if  he  would :  but  he  had  not 
will  to  be  able:  becaufe  ftedfaft  perfeuerance  fhould 
haue  followed  this  will. 

Chap» 


CALVINS    INSTITVTIONS.    LiB.r.   4* 

Chap,     x  v  i. 
That  God  doth  cherifh  &  defend  the  wot  Id  which  he 
hath  created  by  his porver,&tha  he goucrnethall 
farts  therof  by  hitftrouidencc, 

I   T^  Vrthcrmore  to  the  end  we  may  the  more  ea-  God  is  t*>e 

JTfilie  attaine  to  the  knowledge  of  the  fall  of  creator  &  «o- 
man,it  is  requifite  that  our  faith  pearce  higher  ,  to  "«nom- oi  all 
wit,that  whom  it  hath  learned  to  be  the  creatour  of  ilin8es* 
al  tliingSjit  may  alfo  forthwith  ga  ther  to  be  the  per- 
petuall  goucrnour  and  preferuer  therof :  &  that  not 
by  ftirnng  with  an  vniuerfall  motion  as  well  the 
frame  of  the  world  as  euerie  particular  part  therof: 
but  by  fu{taining>cheri(hing:>&  prouidingfor  euery 
one  of  thole  things  which  he  hath  created ,  euen 
vnto  the  lea  ft  fparow. 

x     Therforc  if  a  man  light  amog  thieues,or  wild 
beafts,ifanotherwandennginthc  wilderneiTc  do  ihingesha. 
find  a  remedie  for  his  thirft3another  being  toiled  by  uin^  life  are 
waues  vpon  the  leas  do  come  to  an  hauen,  we  muft  <"bied  to  the 
not  afenbe  all  thefe  thinges  whether  profperousor  F°"ldcnceof 
otherwife  to  fortune,but  to  the  prouidence  of  God,  v/e  m^Ac-. 
to  whom  euen  the  hairs  of  our  head  are  numbred*.  ciibe  nothing 
And  as  for  things  without  life3though  euerie  one  of  to  fortune. 
them  haue  naturalliehis  propertie3yet  they  do  not  Things*0'  h 
{hew  forth  their  force  faue  onely  in  as  much  as  they  out  gj^  WK 
are  directed  by  the  prefenthand  of  God:  as  that 
the  funnc  ftood  ftill  two  dayes  at  the  prayer  of  Io- 
fua*  j  and  that  the  ihadowe  thereof  went  backe  for  ,  r 
Ezechias  his  fake*.  iKixjr  20  1 1 

3     The  vigilant,efre£tuall,  &  working  almightie 
power  ofGod,which  doth  alio  wotkcotinuallyihi-  The  warchfun 
neth  more  clerly  thenn,fi  6  whece  we  gather  a  dou-  &  cfFc&uall 
ble  frutc:firil  that  he  is  offufficiet power  &  ability  to  oroni'potencie 
do  good  to  vs ,  who  hath  in  his  pofleflion  heauen  &  of  God« 

E 


5«  AN    ABRIDGEMENT    OF 

I '  carth,and  vpon  whofe  becke  depend  all  creatures, 

i  that  they  may  obey  him :  fecondly  that  we  may 

fafely  reft  in  his  protection,to  whofe  will  and  plea- 

fure  all  thofe  hurtfull  things  which  may  be  feared, 

arc  fubie  A,&  by  whofe  power  as  by  a  bridle  Sathan 

is  hampered  together  with  all  his  furies  &  retinue. 

Whether  ther      Obiect.  There  is  in  God  onely  a  bare  foreknow* 

bein  God  only  ledge. 

£barc/jrC"  jin'  His  prouidence  worketh  continually, 

knowledge.  obUEit  His  prouidence  {hall  not  keepc  a  man 

from  turning  him  felfe  whither  he  will  by  the  free 
power  of  his  will. 

jin.  That  is  to  make  a  diuifion  betwecne  God  & 
men:  fo  that  God  dothinfpire  by  his  power  motion 
into  man3whereby  he  may  worke  according  to  that 
nature  which  is  giuen  him:&  man  doth  gouerne  his 
own  a&ions  by  voluntaiie  counfelrwhich  is  abfurd. 
4     Obieft.  God  turneth  ouer  and  carieth  about 
the  frame  of  the  world  with  the  parts  thereof  with 
a  generall  motion ,  but  he  doth  not  direct  the  par- 
ticular actions  of  euerie  creature.  * 
An.  That  is  to  make  God  the  gouernour  of  the 
world  onely  in  word  and  not  in  dcede }  if  you  take 
from  him  that  which  is  the  chiefeft  thing  ,  namely 
G°d  ^h^to  to  mot^erate  a^  things,and  to  dired  cuery  thing  to 
hj^end.  n°      this  end  by  his  incomprehenfible  wifedome. 
Whethcrany         %     ObieEl.  The  beginning  of  mouingis  in  the 
thing  come  by  power  of  God,  but  all  thinges  are  caried  either  of 
chatmcc.         ^^  ownc  accor(l  or  elfe  by  chaunce ,  whither  the 

inclination  of  nature  doth  enforce  them. 
Abfurdicies.  ^„.  «rhen  the  dayes  which  fuccede  the  nightes, 
the  moneths  moneths5&  years  years,  (hold  always 
keepe  one  meafure  in  equall  proportion;  fo  that  by 
this  meancs  there  mould  be  no  place  left  either  for 
the  fatherly  fauour  of  God  in  helping  his :  neither 

for 


CALVINS    INSTITVTIONS.    Lib.i.   yi 

for  the  iudgmentsof  God  in  punifhing  the  wicked. 

ObnFf.  God  is  beneficiall  enough  to  mankinde, 
bccaufe  he  giucth  the  heauen  and  earth  an  ordina- 
ry force  and  frrength,  where  by  he  giucth  food. 

jin.  He  doth  often  pronounce  in  the  Lawe  and 
Prophets ,  that  fo  often  as  he  watereth  the  earth 
with  dcwe  and  rainc ,  he  guieth  teftimonie  of  his  Hmy  Go ,  „ 
grace  and  fauour:  &  that  when  he  maketh  the  hea-  retteth  parti- 
uen  as  braflc  by  his  commandement,itib  a  fure  to-  eular  thinges, 
ken  of  his  fpeciall  vengeance*.  !>*»/.  2  8.1 

6  Alfo  leremie  the  prophet  cricth  out*,I  know  ^rTot 4* 
Lord  that  mans  way  is  not  his,  neither  is  it  in  man 

to  direct  his  goings :  &  Salomon  iaith,The  goinges 
of  man  are  of  the  Lord,and  ho  we  mall  a  man  order 
his  owne  goings*?  "Pro  20ty4 

Obieci.  Man  can  do  nothing  without  the  power 
ofGod. 

jin.  Power,choice5  appointment  are  attributed 
to  God. 

S<t*eft.  Doth  anie  thing  come  by  chaunce? 

jin.  Though  a  bough  being  broken  or  fro  a  tree  Nothing  by 
do  fall  vpon  one  that  pafTeth  by,  and  do  kilhim,thc  chaunce- 
Lord  fayth  that  he  hath  deliueied  him  into  the  had 
oftheflaycr*.  ***iw}. 

Quefi.  What?do  not  lots  fall  by  chaunce? 

uin.  God  doth  chalcnge  to  him  felfe  the  iudge-  Lotre s  fall  noe 
iiienttherof.  TrtT^' 

7  Wherupon  we  will  conclude  that  particular       '     " 
euents  are  tefhmonies  in  generall  of  the  lingular  & 
particular  prouidence  of  God.  Whereupon  Mofes  Nowyndcri- 
iaith  3  God  raifed  a  wind  in  the  wildernefle ,  that  it  fcth  without 
might  bring  to  the  people  a  multitude  of  birdes*.    lJlc  fpeciall 

ObieEl.  This  came  to  palTe  extraordinarily.         ?Q^idcncc  of 
^».  But  yet  1  gather  thcrby  that  there  neuer  ri-  Ex.19.11, 
feth  anic  wind,  but  by  the  fpeciall  commandement 

E.j 


Whereby  is  gathered  that  not  only  his  generall  pro- 
uidence  is  of  force  in  his  creatures  ,that  he  may  c6- 
tinue  the  order  of  nature :  but  that  it  is  applied  vn- 
to  a  certaine  and  proper  ende  ,  by  his  wonderfull 
counfell. 

Defteuiediffc-       l8    ObieB.  That  is  the  opinion  of  the  Stoickes 

rcth  fr5  Gods   touching  deftinie. 

prouidencc.  ^n.  They  did  attribute  filch  neccflitie  to  nature 

and  not  to  the  will  of  God. 

S^ucfi.  Doth  any  thing  come  to  paflfe  by  chauce? 
Jn.  Notinrcfpecl;  of  God,butofourfelues,who 
are  often  deceaued  by  the  euent  of  things. 

LibXi.qat(l.         ObieSl.  Auguftine  doth  often  make  mention  of 

& tit.de  Trtn.}.  fufferance*. 

taP'4'  jin.  He  proueth  that  the  wilof  God  is  the  chiefe 

ff  .  and  flrft  caufe  of  all  things  •.  becaufe  nothing  doeth 
one^lth  com-  come  to  Pa^e  ^ut  ^  nis  comandement  or  fufferace. 
mandemenc  Qt*eft*  Why  doth  the  Scripture  often  make  mo- 
tion of  chaunce? 
Chanccablc  ^»»  Howe  foeuer  all  things  arc  ordered  by  the 
thinges  arc  of-  counfell  of  God,  yet  are  they  fayde  to  be  vnto  vs 
ten  read  of  m  chaunceable,becaufe  the  order,reafon ,  and  necef- 
thc  Scriptures.  ^  of  thofe  things  whkh  m  outj  do  for  the  moft 

partly  hid  in  the  counfell  of  God,and  are  not  com- 
prehended by  mans  opinion. 

Chap.  xvii. 
Vtutts  ofGodspouidence, 

I   T^JVrthcrmore  it  (hall be  expedient  here  to  note 

the  ende  of$      Jl  to  what  end  the  Scripture  doth  teach  that  all 

Goddcsproui-  things  are  ordered  by  God:  and  firft  of  all  we  muft 

cc  note,  that  we  muft  confider  the  prouidencc  of  God 

as  well  for  the  time  to  come  as  for  the  time  paft:  fe- 

t  condly  that  it  doth  fo  order  all  things ,  that  fome- 

times 


CALVINS    INSTITVTIONS.    Lib.i.   Si 

times  it  worketh  by  meancs,and  fomtimes  without  i 

mcanes,&  fomtimes  againft  all  meanes : laftly  that  z 

itte\letntothisendthatGodmayihew  thatheca-      I   z   3 

reth  for  all  mankindc :  and  that  he  doth  cipecially  3 

watch  oucr  his  Church  in  gouerning  the  fame.  And  4 

now  this  muft  be  added  moreouer,that  although  ei»  1 

ther  the  fatherly  fauour  of  God,or  clfe  the  marpnes  x 

of  hisiudgmet  do  fhine  in  the  whole  courfe  of  Gods 

prouidece :  yet  are  the  caufes  of  thofe  things  which 

fall  out  fometimes  hidden  ,  fo  that  this  cogitation 

creepeth  into  our  mindes ,  that  the  affaires  of  men 

are  turned  ouer  and  whirled  about  with  the  blinde 

fway  of  fortune :  or  elfe  the  flefh  doth  prouoke  vs 

to  murmure,  as  if  God  did  make  tennis  bals  of  men 

to  play  withall.But  we  (hall  learne  by  the  end,if  we 

will  be  quiet,that  God  hath  a  right  eood  reafon  for  Wc  mu ■* 

,.  rVi.fi  &b  \.     r  marke  the  end 

his  purpole.  Therefore  let  vs  reuerence  the  lecret  cf  things. 

judgements  of  God.  A  note. 

z     But  although  the  will  of  God  be  comprehen- 
ded in  the  commaundements  of  the  Lawe,  the  rule  The  law  is  the 
of  all  iuftice  and  equitie  ,yet  we  fay  that  his  iudgc-  rale  ofiuflicc. 
ments  are  a  great  de-ipth*,  by  which  we  reuerence     r . 
the  other  wil  of  God  which  is  hidden  fro  vs.-wherof    *a  *  ■? 
Paull  alfo  fpeaketh ,  O  the  depth  of  the  wifdome  & 
riches,and  knowledge  of  God*.  *Rom  n 

Obietl.   We  muft  content  our  fclues  with  the  Ther  is  inVod 
ScriptureSjwherein  the  will  of  God  is  raoft  fully  de-  a  rcuealcd  will 
claredvntovs:  for  there  is  none  other  willin  the  a"S  a ^ccrcc 
fecretcounfellofGod.  wUL 

An,  I  graunt  there  is  but  one  onely  will  in  God, 
&  yet  becaufe  of  the  imbecillitie  of  our  wit  we  coff- 
der  a  double  will,  one  comprehended  in  the  Lawe, 
and  in  the  Gofpe!l3whichis  the  way  wherein  we  do  j 

fafely  walke:  and  another  which  we  can  not  fearch 
out  j  but  do  reuerently  adore  .  Mofes  expreifed 

E  iij 


I 

X 
Deutr.9.19, 

Touching 
things  to  come 
X 


3 

Touching 
thingespaft. 


Deliberations 
touching 
things  to  come 
doc  agree  with 
the  prouidence 
of  God. 
7>ro.\6.9. 
We  muft  vfe 
tneanes. 

Fatalldaiigcrs. 


54  AN    ABRIDGEMENT    OV      * 

both  thefe  in  fewe  wordes:  hidden  things  belong  so 
our  God :  but  the  things  which  are  here  writte  ap- 
pertaine  to  you  and  your  children*. 

3  ObieSt.  If  God  haue  afligned  the  point  and 
verie  time  of  our  death,  we  can  not  efcape  it :  and 
therforeit  is  vaine  to  vfe  anic  circumfpc&io.  Ther- 
fore  where  as  one  man  dare  not  go  a  daungerous 
way  left  he  be  flaine  of  robbers :  another  man  fen- 
deth  for  phifitians  that  he  may  prolong  or  help  his 
life  &c.  Either  all  thefe  are  vsine  remedies ,  which 
are  vfed  to  corred  the  will  of  God :  or  elfe  life  and 
death :  health  and  fickneflc  &c.are  not  determined 
by  his  certaine  decree.Moreoucr  the  prayers  of  the 
faithfull  lhaLl  be  difordered,  or  atleaft  fuperfluous, 
wherein  they  pray,  that  God  will  prouide  for  thofc 
thinges,  which  he  hath  alreadie  determined  from 
cternitie.  Furthermore  a  cutter  doth  flay  a  good 
fubiec"t,he  hath  executed  the  purpofeof  God:fome 
man  hath  committed  theft  or  whordome,  he  is  the 
miniftcr  of  his  prouidence. 

4  jin.  But  as  touching  things  to  come,  Salo* 
mon  doth  eafly  reconcile  together  the  prouidence 
of  God  and  mans  deliberations ,  the  heart  of  man, 
faith  he,doth  inuent  his  way,  &  the  Lord  dirccteth. 
his  goings*:  Therefore  we  are  not  letted  by  the  de- 
cree of  God,  but  that  wc  may  prouide  for  our  life. 
For  he  which  hath  appointed  the  boundes  and 
limitcs  of  our  life,  doth  alio  minifter  cautions  &  re- 
medies for  preferuing  thereof. 

Obiect.  No  daunger  (hall  hurt  vnkfle  it  be  fatall 
or  come  by  defrin:e,which  cau  not  be  preuented  by 
anie  remedies. 

Jn.  But  what  if  daunger  be  not  fatal  with  God, 
bicaufe  he  hath  afligned  the  remedies  to  ouercome 
them? 

Ob.Wc 


CALVINS    INSTITVTIONS.    Lib.i.    5$ 

Ob.  We  {hall  efcape  danger  without  anie  circu- 
fpe&ion,  if  it  be  not  fatall  or  appointed  by  deftinie. 

An.  But  the  Lord  doth  therforc  enioyne  thee  to 
lake  heed,becaufc  he  will  not  hauc  it  fatall  to  thee: 
the  arts  and  skill  of  taking  councell  and  heede  are  Godiproni-  : 
infpircd  of  God,that  they  may  feme  his  prouidece:  «Jf«  ^*™" 
God  doth  hide  fro  vs  things  to  come,that  we  (hold  mcancs. 
preuent  them  as  thinges  doubtfull.  For  the  proui- 
dence  of  God  doth  not  alwayes  {hew  it  felfe  naked, 
but  after  a  fort  cloathed  with  her  meanes. 

$  The  euents  of  the  time  paft  do  altogether  de-  Cf  things  pafk 
pendvponit. 

ObieEl.  Therfore  neither  theft,  nor  murder,  nor 
adulteric  are  c6mitted,but  the  will  of  God  Cometh  why  finnerf 
betweene.  Why  ihall  they  be  punimed  then?  arc  punitocd. 

An.  That  man  obeyeth  God ,  who  being  taught 
by  his  word  touching  his  will ,  dothftriueto  come 
thither  whither  he  is  called  by  him.  Therefore  cut- 
throtes  do  not  ferue  God ,  but  they  do  rather  obey 
their  owne  wicked  luft. 

ObieEl.  But  vnlefle  he  would,the  theft  {houldnot 
be  committed. 

An.  But  it  is  not  committed  that  he  may  be  o-  „^„5«^, 
beyed :  and  yet  by  doing  euill  we  ferue  his  iuft  ordi-  wcjjm 
nance :  becaufc  through  the  infinite  greatneifc  of 
his  wifedome,  he  knoweth  howe  to  vie  euill  inftru- 
ments  well,to  do  good. 

ObieEl.  Then  God  willeth  euill. 

An.  Not  as  it  is  euill.  For  all  the  euill  is  found  in 
vs:  there  is  nothing  in  him  but  the  lawfull  vfe  of  our 
wickednefTe. 

Ob.  But  God  workethby  thofe  which  are  euill. 

An.  As  ftinke  in  a  deadcaikaflc  is  caufed  by  the  A  fimilitodei 
funnebeames,  and  yet  they  them  felues  ftinke  not: 
To  in  an  euill  man  the  matter  of  euill  is  abidingc: 

E  iiij 


yrf  AN    ABRIDGEMENT    OF 

what  pollution  (hall  God  draw  to  him  felfe  if  he  vfe 

his  mmifterie  at  his  pleafure? 

6    But  to  the  ende  we  may  thereby  gather  moft 

}  fweete  frute ,  let  vs  be  affuredly  perfwaded  that  all 

ome  to^afle    tnmgs  come  to  parte  by  the  difpofition  of  God,and 

by  the  difpofi- that  nothing  happeneth  by  chauncc.  Therefore  let 

tiun  of  God.     vs  alwayes  haue  an  eye  to  him  as  to  the  principal 

^  caufe  of  all  things:&  let  vs  alfo  behold  the  inferiour 

All  things  foil  caufes  in  their  places.Secodly  letvs  not  doubt  that 

S5£mS«2  thefingulerprouidence  of  God  doth  watch  for  bur 

TfaiSyll.     '  preferuation ,  which  will  fuffer  nothing  to  come  to 

Zvh.z.i.         paffe,but  that  which  may  turn  toourgood  &fafty*. 

Tfal.pi.i.&e.      7     Furthermore  all  men  are  vnder  his  power, 

whether  their  minds  muft  be  wonne  to  good  will  as 

*£mi$.M.      of  the  Egyptians  *:  or  their  wickednes  muft  be  re- 

*i.Kj»g.  22.32.  ftrained^as  of  Achab*3Achitcphell  *  &c.  After  this 

*z.Sam.  17  6     knowledge  enfueth  thankfulnes  of  mind  in  the  pro- 

fperous  fucceffe  of  things :  in  aduerfitie  patience:  & 

incredible  fecuritie  againft  the  time  to  come. 

lofyh.  %     Solofephturnedbacke  his  mind  vnto  God, 

lob.  the  caure  of  all  things  hauing  forgotten  the  iniurie 

Gen.tf.%.&  50  of  his  brethren*.  So  lob  doth  not  turnc  him  felf  vn- 

*Tob  1  21  to  c^e  Chaldeans,but  doih  comfort  him  felf  on  this 

wife*,The  Lord  gaue,  &  the  Lor d  hath  take  away*. 

9  And  yet  we  muft  not  winke  at  the  inferior  cau- 

T  fes.  So  a  godly  man  will  reuerence  God  in  benefits 

Inferiour  cau-  rcceaued,  as  the  principall  authour ,  &  will  honour 

fes  ought  not    men  as  his  miniftcrs.  If  he  lulfer  anie  loflc  either 

to  becontem-   through  negIigence,or  want  of  skill ,  he  will  thinke 

nc  with  him  felfe  that  that  was  done  by  the  will  of  God 

but  he  will  alfo  impute  it  to  him  Cclt'e.  In  chinges  to 

come  he  willrecken  it  as  a  benefit  of  God ,  if  he  be 

not  depriued  of  the  help  of  me,which  he  may  vie  to 

his  fafty.Therfore  he  will  neither  play  the  fluggard 

in  taking  counfell,neithcr  wil  he  be  flack  in  craumg 

their 


CALVIKS    INSTITVTIONS.  Ltb.  i.l    57 
their  aidc,butycthe  will principallic commend  and  r0jb. 
commit  himfelfetothewifedome  of  God  as  did  Io- 
ab,*  that  by  the  governance  therofhemay  be  dire-  *i.Sam.io.ii, 
£ed  vnto  the  right  markc. 

10  Thence  comroeth  the  meftimable  felickie  of  Wearebefec  1 
a  godhe  mmdc.There be  innumerable  eujjsj  which  on  coeric  fide 
befctmans  hfe,which  threaten  as  many  deathes:a-  wltB*J«*Ui,gc«« 
midltfo  many  jftraitesman  mall  be  the  moitmife- 

rable  of  all,  who  being  halfe  dead  in  life  doth  drawe 

forth  a  carefull  &  lan£>uithingbreath,euen  as  if  hce  AfinuKtudc. 

had  a  {word  continuaihe  hanging  ouer  his  necke. 

11  But  when  that  light  of  Gods  prouidcnce 
doth  once  appear  to  a  man  that  is  godlie,  lie  is  new 
not  onlic  acquitted  of,and  dclmercd  from  that  ex- 
treame  carefulnes  and  feare  wherewith  he  was  op- 
preffed  before:but  he  is  alfo  cafed  of  all  care.For  he 
vnderitandeth,  that  the  father  of  heauendocthfo  m  * 
containe  all  things  in  his  power.doth  fo  gouern  the  *  J 
by  his  oniie  beck,doth  lb  order  the  by  his  wifdome, 

that  nothing  doth  come  to  paifc  but  by  his  difpcll- 
uon. 

iz  Obietl.  Butthecounfell  &purpofe  of  God  is 
not  firme  &  ftable,but  in  changeth  according  to  the 
condition  of  inferiour  things .  For  it  repented  him 
that  he  had  made  man,*  and  that  he  had  aduanced  Genf*6- 
Saul  vnto  thekingdome,&c*  1.W15.11 , 

Jin.  Repentaunceisnomorc  in  God  thenigno-  Kepcncance 
rancc,or  error,or  weaknes.  He  is  not  man  that  hee  can  not  be  ia 
can  repent.*  God.; 

Qte.  What  is  meant  the  by  the  word  rcpetance?  »•&».»  5«2* 
13  An.  Eucn  the  fame  which  is  ment  by  allother 
formes  of  fpeakingjwhich  defenbe  God  to  vs  after 
the  manner  of  men,  that  they  may  fubmit  and  ap- 
plie  them  felues  to  our  capacitic .  For  they  doe 
paint  out  GOD  to  vs ,  not  fuche  a  one  as  hee 


58  AN    ABRIDGEMENT     OF 

isinhimfelfc3butfucha  oneashee  is  perceaued  of 

vs.Therefore  he  profecuteth  with  one  continual] 

Ko»e  courfe  that  which  he  had  forefecnejallowedjdecrc- 

No variablenes  ed,from  eternitie,  howfoeuer  there  appeare  in  the 


in  God. 


lob.  }.i  o. 


Threatmngcs 
«re  conditio- 
nal!. 


//4,14.  i$* 


Whether  fuf. 

ferancc  be 
witkoutrhc 
nvillofGod. 
Job.  I  21. 

*2.1(f».ai.io. 
*i#r.jo.J5. 


fight  of  men  a  fodaine  change. 

14  Neither  doth  the  holy  hiftorie  3whenit  re- 
porteth  that  that  deftruftion  which  was  alreadie 
denounced,was  remitted  to  the  men  or*  Niniuie:* 
and  that  the  life  of  Ezechias  was  prolonged  after 
thatit  was  told  him  he  fhoulde  die  *  (hew  that  the 
decrees  of  God  were  abrogated.  For  God  woulde 
not  their  deitru&ion :  but  their  amendement,  thac 
they  might  not  be  deftroyed.  Therfore  though  the 
denunciations  doe  fimply  affirmc,yetneucrthclelTc 
it  appearethby  the  end  it  felfe5that  they  might  con- 
taine  in  themfelues  notwithftanding  a  fecrete  con- 
dition. Let  vs  conclude  with  lefaias ,  The  Lorde  of 
hoftes  hath  determined,and  who  fhalbe  able  to  vn- 
doe  it  ?  His  hande  is  ftretched  out,  and  who  mail 
turne  it  away? 

Chap,  xviir. 
That  God  doth  ft  vfe  the  feruice  ofwicfydmen  3  and 
doth  fi  turne  their  mindes  to  execute  his  iudge- 
memst  that  hi  himfeife  remained  pure  from  alt 
ffot. 

\  O^.OOD  will  not  euilljbut  doth  onlyfufTer 
VJfthefame  to  be  done? 
M.  Yea  lob  faith/  The  Lorde  gaue,the  Lorde 
hath  taken  away:as  it  pleafed  God  fois  it  come  to. 
pafle.Godfcntaliyngfpiriteto  deceaue  Achab.* 
Nabuchadnezer  is  called  the  feruant  of  God,  &c. 
Therefore  whatfoeucr  is  done  it  commeth  from 

God. 

x    Fur* 


CALVTNS     INSTITVTIONS.    Lil.1.    J* 
z  Furthermorethe  fecretc  motions  of  the  mind  The  motfont 
are  tamed  toandfro,as  itpleafethGod.  *   There-  of  thc  "?£dc 
fore  is  it  ti  ulie  faid,that  God  taketh  thc  llppe  from  Cod". *     * 
the  true  fpeakers,  andwifedome  from  thc  aged;  *  Pro.n.i. 
He  hardened  thc  heart  of  Pharao,  *  £2^.7.26*. 

Obtecf.   God  fuffereth  the  reprobate  to  be  blin-  £*-8.»$. 

ded  by  Satan,  not  that  he  wiileth  or  commaundeth    , 

■lt      *  3  The  caufe  of 

An.  The  will  of  God  is  fet  downe  to  be  the  caufc  bochofliod 
of  hardening  the  heanyvhich  doth  iuftly  ftrike  men  &  alfoof  nun. 
with  blindneire  and  madneffe 

ObUcf,  It  is  faide  in  another  place,  that  Pharao 
himfelfe  did  harden  his  ovvnc  heart. 

An.  Thefe  two  agree  verie  well  together,  but  in  Note 
diuersrefpects:God  would  haue  thc  heart  of  Pha- 
rao :o  be  hardened,that  his  people  might  be  deliue- 
red  with  greater  gloric.  The  will  of  Pharao  came 
between c,fo  that  he  is  without  excufe,neither  can 
he  feeke  for  the  caufe  of  rhis  euill  any  where  els  but 
in  himfelfe. 

3  ObieSl.  If  nothing  come  to  paflfevnleflc  God  There  b 

be  willing,there  fhalbe  two  comrade  willes  in  him:  two  contra?» 
bicaufe  he  decreeththofe  things  in  his  fecret  coun-  Wlil«  in  God. 
feJi,which  he  hath  openlie  forbidden  in  his  lawe.      Notc> 

An.  Neither  is  God  contraric  to  himfelf,ne  yet 
is  his  will  changed,neither  doth  hefaine  that  he  wil 
not  that  which  hee  will:  but  whereas  it  is  one'and 
fimple  in  him,it  appeareth  to  vs  to  be  manifold,be- 
caufe  byrcafon  of  thc  imbccilliticofour  mindewe 
doe  not  comprehend  how  he  will  not  haue,and  will 
hauc,onc  and  the  fame  thing  to  be  done  after  a  di- 
uers  maner. 

4  ObitEl.  If  Goddocnotonlievfe  theferuice 
of  the  wicked,  but  alio  gouerne  their  counfcls  and 
aflfe&ionsjhe  Ihallbe  thc  authour  of  all  wickedncs: 


tfo  AN    ABRIDGEMENT    OF 

and  therefore  men  arc  vnworthilie  condemnedif 
they  execute  that  which  God  hath  decreed:becaufe 
they  obey  his  will. 

God  is  not  the      ^n'   ^  *s  cu^  done  t0  ***  tne  wu*l  °f  God  with 

author  of  wic-  hiscommandement,  which  dothgreatlie  differ  fro 

kedncs.  it,as  appeareth  by  infinite  examples.  For  although 

God  meant  toreuengetheaduiterie  of  Dauidwhe 

Abfolon  did  lie  with  his  father  wiues,  *  yet  did  hce 

not  commaundethe  wicked  fonne  to  commit  in- 

ceft. 

-i.Sam.i6.ri.        •£»'./?.  How  doe  thefe  things  agree,  that  Ierobo- 

The  will  of     am  reigned  not  by  God,  *  and  that  he  was  appoin- 

diftf  muiflied    te<1  hy  him  to  be  g°ucrnour  of  the  kingdome?* 
from^his  com-      ^n-     leroboam  did  not  reignebyGod,becaufc 
roandement.     the  people  could  neither  reuolc  from  the  familie  of 
O/e.84.  Dauid,  but  they  muft  (hake  of  the  yoke  laid  vppon 

?Ofi,i}.iu      thembyGod:  neither  yet  was  God  robbed  of  his 
libertie,but  that  he  might  by.  this  means  punilh  Sa- 
lomons vnthankfulnes.  Therefore  we  fee  how  God 
i.jfc'a.u.i  $•     in  not  willing  falfe  breach  of  alleageance,wilyetiu« 
ftlie  (to  another  end)  falling  away:*  and  how  in 
one  worke  as  well  the  fault  of  man  doth 
bewray  itfelf,as  theiuftice  of  God 
doth  appeare  and  fhir 
cleerelie. 


THE 

SECOND BOOKE 

OF  THE  INSTITVTI- 

ONOF  CHRISTIAN 

RELIGION. 

Of  the  knowledge  of  God  the  Redeemer  in  Chrift, 

which  was  reuealcd  firfl  tothe  fathers  vnder  the 

lawe,and  then  afterward  to  vs  alfo  in 

the  Gofpell. 

Chap.  i. 

That  by  thtfmne  and  failing  of^idam  all  man\indveat  fubieft  to 
the  curfc^and  did  degenerate  from  thefrfi  ejtate  where  origitjaU 
finnenhandeUd. 


H  E   knowledge  _.    . 1 

c       n  Pr   The  know- 

ofourfclucscofi.  ]edgc  of  our 

ltcthin  z.things:  fdues  confi- 
firfl ,  that  conli-  fteth  in  two 
dering  what  was  ^nos' 
giuen  vs  in  crea- 
tion, and  howe 
bountifullie  God 
contynucth  hys 
grace  toward  vs, 
wee  may  knowc 
how  great  y  ex- 
cellencie  of  our 


nature  mould  be/if  fo  be  it  mould  cotinue  found,& 
that  we  may  therewithal!  tkinke  vpon  this,that  wc 


*l 


AN    ABRIDGEMENT    OF 


Oar  miferablc 
eftateaftct  the 
fall  of  Adam. 


The  cnde  of 
the  knowledge 
of  our  felues. 
The  fruite  of 
thiiknowlcdge 
is  the  fubmit- 
ting  of  our 
felues. 
Ambition  is 
saturall. 


Note* 


The  image  of 
Cod. 


Infidelity  the 
firft  cauie  of 


haue  nothing  of  their  owne,but  that  we  hold  at  the 
pleafure  of  another,all  that  which  God  hath  befto- 
wed  vppon  vs,that  we  may  alwaiesdependevppon 
him.  Seccndiie  jthat  wee  may  call  to  minde  our  mi- 
ferablc eftate  after  the  fall  of  Adam,the  perceauing 
whcreof,maytrulie  humble  vs  beeing  confounded, 
all  glorie  and  confidence  being  throwen  downe. 
Thereby  may  be  kindled  a  new  defire  to  i'eeke  God, 
in  whom  euerie  one  of  vs  may  recouer  thofe  good 
things,whereof  we  are  found  altogether  empty  an  d 
Yoide. 

2  The  truth  of  God  trulic  requireth  this  know- 
Iedge,which  may  both  calvsfarre  away  from  all  con- 
fidence of  our  own  power,  and  may  bring  vs  to  fub- 
miflion  beeing  deftitute  of  all  matter  of  boaftmg, 
Which  rule  we  ought  to  keepe  ,if  wee  will  come  to 
the  right  marke  both  of  being  wife  and  alfo  of  do- 
ing. 

3  And  becaufe  all  of  vs  are  led  gencrallie  with 
vaine  ambiuon,neither  doe  we  freelie  confeffc  the 
miferable  want  of  our  owne  powers,  hoping  that  to 
be  enoughjifhauing  proclaimed  warre  againft  vi- 
ces, wee  indcucur  with  all  our  whole  defire  to  doe 
that  which  is  honeft,  weemuftconfiderdiligentlie 
what  maner  perfons  we  were  created :  &  what  ones 
we  be  at  this  day,  that  it  may  more  eafilie  appeare 
thereby :  firft5whatwc  owe,  and  whatis  our  duetie: 
Secondlie ,  howe  great  our  ftrengthis  to  doe  the 
fame. 

4  By  that  which  goeth  before  it  is  euident  that 
Adam  was  created  after  the  image  ofGod,namely, 
partaker  of  the  wifedome  ,  righteoufneffe&  power 
of  God,Butwhenhe  did  rath  erbeleeue  the  in  tic  e- 
ments  of  Satan,thcn  God,from  whofe  fubieclion  he 
fell  being  vnfaithfulljnot  fearing  the  denunciation 

of 


CALVINS    INSTITVTIONS.  Lib.  2.     €\ 
of  fearcfull  death,  hee  was  quite  (tripped  out  of  all 
thegiftesofGods  grace:notgluttonie,butinfideJi-  Man  (tripped 
tie  was  in  him  the  roote  of  falling  aw  ay  .Hence  iflii-  out  of  the  gifts 
cd  ambition  and  pride,  whereto  vnthankfulneffe  Jfe'f*". 
was  annexed.Therby  the  gate  was  fet  open  for  am-  Anm  Jt"£ 
bition,which  was  the  mother  offtubbornnefTe,that  Vnrhankfulnes 
men  hauing  call  frothemthe  fear  of  God  ,  might  Stubborncs. 
run  headlong,  whither  l^plid  carrie  them. 

%    It  is  no  maruell  if  all  mankinde  were  corrupt:      mi*'iU 
that  is,did  degenerate  from  his  firft  eftate,  and  be- 
came lubieft  to  the  curfe  through  the  fall  of  Adam, 
feeing  other  natures  doegrone  becingaftera  fort 
deformed.  This  was  called  by  the  old  writers,origi-  ori°mal  finne. 
nail  finne.  Pclagius. 

Ob/eft.    The  finne  of  Adam  paffeth  into  his  po-ImitacJon    _ 

fteritie  by  imitation,not  by  propagation.  namraK  w. 

jln.    It  is  proued  by  teftimonies  of  fenpture,  T/kl.15 .7. 
that  wee  bring  corruption  with  vs  from  our  mo-  *Jk£.i4.4. 
therswombe:*Forwho  can  giue  acleanethingof 
that  which  is  vncleane?* 

6  .Therforethe  vncleannes  oftheparetsisfent 
ouer  into  the  children.that  al  without  any  excepti- 
on may  be  polluted  at  their  beginning.Becaufe  Ada 

was  not  only  the  progenitor,  but  alfo  as  it  were  the  Adam  the 
roote  of  mans  nature.  That  appeareth,  firft,  by  the  ™*e°f  maw 
comparifon  of  Adam  and  Chrifte.  *  Secondlie  be-  't 

caufe  we  are  the  children  of  wrath:*  laftof  all  be-  7^w.j.n 
caufc  that  is  flefh  which  is  begotten  of  flefh.*  z     3 

7  ObieEi.  If  the  infection  be  refident  principal- ^62.  j. 
lie  in  the  foule  ,  then  the  father  begetteth  the  *^-3-*« 
foule. 

An.  The  Lord  committed  to  A  dam  thofegiftes  Father  bc^cc* 
which  he  meant  to  beftow  vpon  mans  nature.Ther-  the  foule* 
fore  when  he  loft  them  after  he  had  receaued  them 
he  loft  rhem  not  onlie  for  himfelf,butfbr  vs  alLWho 


€4  AN     ABRIDGEMENT     OF 

will  {land  about  the  conueiance  of  the  foulr,  when 
•Note.  fc ^2|j  {lcare t^ar  Adam  receiucd no  lcife  tor  vs, 

then  for  himfclfc  thofe  ornaments  which  he  loft? 
_  .    .  Obkti,     It  is  not  likclie  that  the  children  drawe 

c  agians         corruption  from  godhe  parents,  feeing  they  ought 
s.Cor.7. 14        rather  to  be  fan&ified  by  their  purenefTe.* 
Whence  rege-      sin.  They  difcend  nor  of  their  fpirituali  regene- 
ration com-  ration,but  of  the  cai  na%  whereby  commeth,  gilri- 

nclTe:  but  fancti  fixation  commeth  fi  om  fupernatu* 

rail  grace. 
OnVinall  finne      8  Thcrfore  originall  fin  is  the  heritable  corrup- 
what,  tion  of  our  nature  powrcd  out  into  all  parts  of  the 

minde,which  maketh  vs  firftguiliie  of  the  wrath  of 
What  be  the  Qa^  &  thenaiterwardeitbringethfoorthinvs  the 
S2h.CS°  C  C  works  which  are  called  in  the  lcriptures  the  workes 
GaL$.  19.         of  the  flefh.* 

Obiecl  Thatrsthebondeof  another  mans  finne. 

For  wee  through  the  fin  of  Adam  arc  made  fubiect 

to  the  iudgement  of  God. 

jin.  We  do  not  beare  the  blame  of  Adams  fault 

being  innocent,but  we  beare  the  blame  of  our  own. 

For  the  punifhmentdidnot  onlie  range  from  him 
We  beare  the  v  tovs,butthe  infection  beeiri^  dripped  in  fro  him,  is 
blame  for  our  refidentin  vs ,  whereto  the  punifnment  is  due  by 
cwne  fault.       goodnght. 

9  For  all  the  partes  of  the  foule  were  poiTefled 
All  partes  of  5  *  finne,aftcr  that  Adam  fell  away  from  the  foun- 
theloulearc  ■         r  ■   \  r     re 

corrupt.  tame  of  righteoulncilc. 

Obieci.  That  corruption  appertaineth  vnto  the 
Lombard»,  inferior  appetice,and  onlie  vnto  theicnfualmotios: 
Ttyn.j.xZ        becaufe  Paul  faith  that  it  is  refidentin  the  flefh.* 

Jin.  Not  proper lic,but  becauleit  doeth  more  ap- 
pear in  the  flefh  .Yea  Paul  himfelr  teachcth  that  no- 
thingis  cleanefrothe  deadUe  infection  thereof,  ei- 
ther in  the  vndcrftanding,or  in  the  will.  Which  ap- 

peareth 


CALVINS    INSTITVTIONS.     lib.  2.       63 

pcareth  more  plainelic  by  the  renuing,  which  com  -  £/^.4.1$. 
peehendeth  a  perfect  reforming  of  all  the  partes.*    *K««Ma.» 

10  Obiect.  God  might  haue  pi  ouided  better  for    °m'   7' 
ourfaluation,if  hehadpreuentcdthcfallof  Adam, 

Jin.  Godlicmindesmuft  loath fuch  bold  curiofi-  ^EEm 
tic.  Our  fall  muft  bee  imputed  to  the  corruption  of 
nature:  which  the  preacher  did  dihgentlic  note. 
This  I  know  that  God  made  ma  rightecus:but  they 
haue  fought  to  thcmfelues  many  inuentions.  *         Ece&fiafi.  7.30. 

11  Therforc  we  fay  that  man  is  corrupt  through 

naturail  corruption,  yet  fuch  as  did  notflowefrom  s,nne  1S  ?CCi:~ 
nature.  For  it  is  rather  a  qualitic.commgitomlome  Ci,mmin«from 
other  thing  which  happened  to  man,thcn  afubftan-  fome  other 
tiall  propertie  which  flowed  from  the  beginning.  lhing 
Whereupon  we  conclude  with  Paul,  *  that  all  wee  £/*:2,J« 
are  by  nature  the  children  of  wrath. 

Chap.  ii. 

That  man  is  norrfpoitcd  offreedome  ofw:iliandfHbie& 
to  miferable  bandage. . 

~        ,    •  n       1       t  t  ••       ^0VV  farrC  WC 

I   XT  O  W  it  rciteth  that  wee  do  more  narrowlie  be  robbed. 

iN  difcufTe,whether  we  be  difnoiled  of  all  Jiber- 
tie,fince  we  be  brought  into  this  bondage:  &  ifanie  1 

pecce remain,  howfarrethe  force  thcrof  reacheth.  A  Caution. 
We  muftdcale  wifelie  here:for  if  wee  fay  that  man 
isdepriuedof  allrigh:eoufne{Te,he  will  foorthwith  2 

thereby  take  occafion  to  become  fluggiih :  if  we  af- 
cribe  to  him  euen  but  a  verie  little,he  will  ftreight- 
way  be  ouerthrowen  wirh  rafh  confidence.  V,e   h  lldthat 

z  Therefore  let  vsconfidcr,(feecing  that  we  faid  there  be  three 
a  litle  before,that  the  powers  of  the  fouie  were  pla-  powers  of  the 
cedintheminde  and  heart,  asvndcrftandin^and  fouleas  vnder 
will)  what  they  both  are  able  to  doc.  The  Philo,  ftandin& 

F 


66  AN    ABRIDGEMENT    OF 

fophcrs  make  three  powers  of  the  foule,vnder,{lan- 
ding,fenfe,  and  will  or  appetite,  and  they  think  that 
thereafon  of  mans  vnderftanding  isfuffichntfor 
right  government :  that  will  is  in  deed  prouoked  by 
fenfe  vnto  euill3but  yet  it  hath  free  choifc,and  that 
it  cannot  be  hinderedjbut  thatit  may  folow  reafon 
as  a  guide:linallie  that  vermes  and  vices  arein  our 
power. 

3   Moreouerfome  of  them  brake  out  into  fuche 

licentioufneflc,thar  they  didboaft,thatit  is  indeed 

the  girt  of  the  Gods  that  wee  liue  :  but  our  ownc 

that  wee  hue  well,  and  hclily.  They  erred  greatlie 

therein. 

fteuines.  4  The  EcclefonHcaUwriters,though  they  drew 

neerertothe  truth,did  notwithstanding  fpeake  too 

What  free        Philofophicallie  touching  this  matter,  attributing 

willis.  toman  Freewill,  which  they  doe  commonlie  define 

thus.that  itis  a  power  of  reafon  to  folow  that  which 

is  good:beingaflifted  by  grace  ;  andeuill  when  it 

ceafeth. 

$  nnd  they  are  commonlie  wont  to  makefubiecT: 
to  free  determination  indifferent  things,which,doe 
nothing  appertain  vnto  the  kingdome  of  God  and 
to  referre  true  righteoufnefle  vnto  the  fpecial  grace 
of  God,and  fpirituall  regeneration. Therefore  they 
reckon  vp  a  manifold  will :  the  firft  fenfitiue,the  fc- 
cond  naturalise  third  fpirituall :  they  teache  that 
the  two  former  are  free  for  man,  and  that  the  third 
is  the  worke  of  the  holy  ghoft  in  man. 

6  Wherein  they  gaue  too  much  to  mans  power, 
and  alfo  they  took  too  much  from  the  grace  of  God 
The  grace  of  wnjcn  cney  deuidc  into  grace  working  and  working 
wo&nga^d  C  together  By  the  former  we  will  that  which  is  good 
working  toge.  eftc&uallie  :  the  latter  tolloweth  the  good  will  or 
thcr.  manandhelperhit. 

7  Man 


CALVINS    INSTITVTIONS.     tii.  I.      <?7 

7  Man  is  faid  to  haue  Freewill  thus,notbccaufe  Wedoeeniii 
he  hath  free  choife  of  good  as  well  as  of  cuill,  but  willinolienoc 
becaufc  he  doth  cuill  willinglie  without  conftraint.  by  conftrainr. 
That  is  very  wcll,but  to  what  ende  was  it  to  giuc  16 

proude  a  title  to  fo  fmall  a  matter?  The  fathers. 

8  But  and  if  the  authorise  of  the  fathers  doe 
mooue  vs  :  they  haue  in  their  mouthes  continu2llie 
thiswordc,  but  they  declare  thercwithall  what  ac- 
count they  make  of  the  yie  thereof. 

o  For  foroetimes  they  teache  that  man  becing 
fpoylcd  of  theltrength  offreewi!l,doth  flic  to  grace 
alone .-  fomctimes  they  fuinifhe  him  with  weapons 
of  his  owne. 

io  But  to  omit  the  opinions  of  other  men,if  we 
fhall  more  narrpwlie  feeke  for  the  truth  in  con  fide- 
ring  mans  nature,  as  euery  man  is  throwen  downe 
with  the  feeling  of  his  owne  calamkie,pouerty,na- 
kednefTe,  reproche,  fo  he  hath  belt  profited  in  the 
knowledge  ofbioilelfe,  Who  hath  b  ft 

1 1  Furthermore,that fhalbe  true humilitie,whe  profited  m  the 
he  doth  in  deed  perceiue  himfclfe  to  be  fuch  a  one,  knowledge  of 
a  s  hath  no  refuge  but  in  humilitie.  himf  elfe. 

1 1    But  that  the  order  of  our  fpeeche  may  pro-  Truc  humil,ty' 
cecd  according  to  that  diftinction  whereby  we  de- 
uided  mans  fouie  into  vnderftanding  and  willjlet  vs  w,     * 
in  the  former  place  difcuile  the  force  of  vnderftan-  doc  by  vndcr. 
ding.  (landing. 

13     Wee  fee  what  it  can  doe  either  in  earthlie 
things  or  in heauenlie  thinges: I  call  thefe  earthlie         j   z 
thinges  which  appertaine  not  to  God  or  his  king-  Earthlie  thingt 
dome,  but  are  contained  within  the  boundesof 
this  life  :  as  pol]icic,gouernment  of  houiholde,  all  Hcauenly 
manuall  fcicnces ,  liberall  artes  :  I  call   the  pure  thinges. 
knowledge  of  God ,  th^  order  of  true  righteouf- 
nes,  and  the  miseries  of  the  kingdome  of  heauen, 

Fij 


6«  AM    ABRIDGEMENT    OF 

heauenlie  things :  as  alfo  the  knowledge  of  clue  will 
of  God,&  the  rule  ofordering  the  life  according  to 
the  fame.Of  the  former  we  mutt  cofes  thusrbecaufe 
man  is  a  fellowlie  creature,he  is  bent  alio  by  natu- 
rall  inclination  to  preferue  that  fellowlhip:  &  ther- 
Whatmansvn.  forewe  fee  that  in  the  minds  ofdmetherebecer- 
doe  irThcauen*  tamegenera-i  imprcflions  of  a  certaine  cmill  hone- 
lie  chinges.       ftie  and  order. 

14    We  may  fee  that  in  liberal!  artcs  and  manu- 

t  alljtolearnc  which  there  is  in  vs  all  a  certaine  apt- 

nelTe.  Moreouer  wee  haue  a  certaine  flrength  of 

naturall  force  and  a  certaine  facilitie  to  inuent 

fome  new  thing  in  euerie  art,  or  to  amplifie  &  pul- 

lifli. 

Wehaueacer-  ~j^  And  yet  let  vs  not  in  the  meanc  feafon  forget 

leame  the  arcs,  that  thefe  are  moft  excellent  good  things  of  Gods 

Uaturall  force,  fpirite,  which  he  beftowethvpon  whom  hee  will  to 

the  common  good  of  mankinde. 
Exod.i  2.2.$*        i^  For  if  it  were  requisite  that  the  knowledge 
35.30.  which  was  nccefiarie  for  the  garnilhing  &  framing 

of  the  temple  mould  be  inftilled  into  Befeel  and  O- 
Jiab  *  by  the  fpirire  of  God,no  maruell  if  itbe  faide 
that  the  knowledge  of  thofethinges  which  are  in 
mans  life  moft  cxccllent(as  la  we  and  phificke)  bee 
imparted  to  vsbythe  fpirite  of  God. 

Queft.    What  fellowlhip  haue  the  wicked  with 
the  fpirite  which  are  altogeather  ftraungers  from 
God? For  the  fpirite  of  God  dwelleth  in  the  faith- 
full  alone. 
...     r         «A».  Thatmuftbevnderftoodeof  the  fpirite  of 
ratification,  fan&ification,  whereby  wee  are  confecrated  to  bee 
is  in  the  faith*  temples  to  God  himfelfe.  And  yet  neuerthelefle, 
full  alone.         he  repleni{heth,moueth,  quickeneth  all  thinges  by 
the  power  of  the  fame  fpirite,  and  that  according 
to  the  propertie  of  euerie  kinde,  which  he  hath  gi- 

ucn 


CALVINS    IMSTITVTIONS.  lib.2.  ^ 
uen  to  it  by  the  law  of  creation. 

17  Obiett.  But  fome  cxcell  in  quicknefTe  of 
wittc,  fbme  furpafle  in  iudgement  ,  fome  haue  a 
more  nimble  mynde  to  learne  this  art  or  that. 

An,    In  this  varictie  God  fettcth  foorth  tovs 
his  grace,  lead  anie  man  challendge  to  himfelfe  Thegiftesof 
as  beeing  his  owne,  that  which  flowcth  from  his  Godaredeui- 
meerc  liberalise.  Thereby  wee  fee  fome  markes  of  ^ed# 
the  image  of  God  remaining  in  man,  which  diftin- 
guifh  him  from  other  creatures. 

18  Nowe  wee  muft  declare  what  mans  rca-  ^mamcin8'  * 
fon  doth  fee,  when  he  is  come  to  the  kingdome  man. 

of  God,  to  that  fpirituall  fight :  which  confifteth 
principallie  in  three  thinges;  to  knoweGod:  to  2 

know  his  fatherlie  fauour  towarde  vs  vvherein  our  In  (pirituall 
faluation  confifteth  :  and  the  way  to  frame  the  tni»gcs 
life  according  to  the  rule  of  the  law.  Inthefirft  x 

two,&  alfo  properUe  in  the  fecond,the  moft  wittie  a 

men  are  blinder  then  moles.  3 

19  Iohn  teacheth  this  moft  excellence,  *  when     , 
hee  writeth  thatlife  was  in  God  from  thebegin-  jj'  ,| 
ning,  and  that  life  whiche  was  the  light  of  men: 

that  this  lyght  (hineth  in  the  darkneffe,  and  the 
darkeneffe  comprchendcth  it  not.  It  was  the  e- 
fpeciall  rcuclation  of  the  father,  that  Peter  knewc  Mat.16.1y* 
Chrift. 

20  Therefore  when  Mofes  hitteth  the  people 
in  the  teeth  with  their  forgctlulneife,  hee  noteth 
notwithstanding  therewithall  ,  that  they  coulde 

none  otherwifebe  wile  in  the  myfteries  of  God,  ^eut»z9^ 
faue  onelie  through  his  benefice  and  goodnefle. 
Thine  eyes,  faith  hee,  haue  feenc  thefe  fignes,and  Jla£  v.n<lcrwi" 
thefe  huge  wonders :  and  the  Lord  hath  not  giuen  rjcs  0f  GoA  by 
thee  an  heart  to  vndcrftand,  neither  eares  to  hear,  rcafon  ofhis 
nor  eies  to  fee.  Whereupon  we  do  cafilie  conclude,  illighcning. 

F  iij 


?0  AN     ABRIDGEMENT    oV 

thatmanhathasmuch  power  to  vndcrftande  the 
mifteriesof  God,  as  he  ih  all  be  illuminate  by  his 
grace. 

21  Qb'icB.  God  prouideth for  this blockiihnefTe 
or  ignorance, when  by  rhe  doctrine  of  his  worde,he 
direct  cih  mans  vnderftanding  thither,  whither  it 
could  not  come  wichoutaguide  . 

>An.  Dauidhad  the  law  wherein  all  wifedomc  is 
comprehended,  and  yet  becing  not  therewith  con- 
TfaLnp.id,     tent,he  ddircth  tohauehiseies  opened,  thathce 
might  confider  the  mifterics  of  the  law.  * 

22  The  knowledge  of  ordering  the  life  aright  re- 
ordering of  niaincth :  though  by  the  law  of  nature  we  can  fom- 
tbc  hfc.°         what  difcerne  good  from  euill,  yet  it  (hall  come  to 

pafTe  thcrebvjthat  mans  minde  Ijeing  guiltie  before 
7Ppw.;.i4,         God,may  be  made  without  excuie.* 

23.  Becaufe  we  fee  thofe  things  which  are  good 

&wee  allow  them,  weefollowe  the  thinges  which 

arc  worfe. 

*-C#-bfr  24  We  muft  conclude  with  Paul,that  we  are  not 

Will.   '  fitofourfeluesjto  thinkc  any  thing  of  our  felues,as 

of  our  felucs.* 

2?  The  weakenefle  of  mans  reafonisfo  great. 
I  z6  Furthermore,  will,  wherein  the  freedome  of 

Seci.6x.^iib.z,  willftandethchieflie  muft  bee  confidercd  in  diuine 
matters  and  in  humane  matters. 
z  27   Our  will  hath  no  power  at  all  in  diuine  mat- 

Tbil  2  ters.becaufe  it  is  proper  to  God  alone  to  giue  both 

*»**       towill,andalfotoriniih. 

ObieSi.  Paul  faith  that  he  would  good,  but  hee 
cannot  accomplilh  it.*  Thcrfore  man  hath  of  him- 
felfe  to  will  that  which  is  good. 

*An.  Paule  fpeaketh  not  of  the  naturall  man , 
but  of  him  that  is  regenerate.  For  he  addeth,  I  am 
Relighted  in  the  lawe  according  to  the  inward  man ; 

but 


CALVINS    INSTIT  V  TI  ONS.  lib.i.   71 
but  I  fee  another  lawe  in  my  members  refuting  the  Rom.-j^ 
lawe  of  my  minde.* 


Chap.   hi. 

That  there  commeth  nothing  from  the  corrupt  nature 
of  man,but  that  which  is  damnable. 
I  'T-'Hereforp.  it  appeareth  plainelieby  the  mJ2cor' 

A  titles  which  thefcripturegiuethman,that  he  joh.i  6. 
is  corrupt  in  both  parts  :becaufehe  isfaidetobee  *7^m.%.6 
flefli  borne  of  flefh/  and  the  affc&ion  of  the  flefh  is 
death. * 

Obietl.  The  word  flefh  appertaineth  onlie  to  the 
fenfuall  and  not  to  the  fupenour  part  of  the  foule. 

An.  Chriftes  argument  is  otherwife,  that  man 
muft  be  borne  againejbecaufe  he  is  flefhe/  he  did  loh.\.6. 
not  commaunde  him  to  be  borne  againe  according  Regeneration 
to  his  bodie3but  according  to  the  minde.  the  mind  S  '° 

2  Therefore  in  vaine  we  doe  feeke  for  in  man  ei- 
ther integritie,or  vnderftanding,or  feare  of  God. 

3  Obietl,  But  in  all  ages  there  hauebeenefome 

which  during  their  whole  life  haue  been  bent  vnto  * 

vertue,hauing  nature  for  their  guide.  * 

Jin.  Godbridelethby  his  grace  the  cuill  affedi-  J^t0£auc  b,'n 
ons  of  men,fo  much  as  he  feeth  expedient  for  pre-  hauinc  narure* 
feruationofthegeneralitie  of  things.  Hereby  fome  for  their  guide 
are  kept  backe  with  (hame  ,  fome  with  feare  of  Why  Godbri- 
lawes,  leaft  they  breake  out  into  manie  fortes  of  dIechthecuiH. 
filthinefle.  f 

4  Obietl.  Thedoubtisnotyetanfwered.rorwe 
mud  cither  make  Camillas  like  Catiline,or  els  wee 
ihall  haue  an  exaplcin  Camillas  that  nature>if  itbc 
framed  by  diligence3is  not  quite  void  of  goodnes.     ATy,  1 

Jin.  The  fpecial  grace  ofGodgaue  that  to  the  one  '  mmi' 
which  it  denied  to  the  other.  Wee  fee  that  in  Saul ,,  Sam.\o.6% 
whom  God  made  a  new  man.* 

F  iiij 


71  AN    ABRIDGEMENT    0F 

The  flaucry  of      5"  Therforebecaufe  the  will  is  holden  faft  bound 
finne.  by  the  ilauer.e  of finne3it  cannot  moue  it  felf  to  that 

which  is  good,much  lclfc  applie  it  felfe  thereto.For 
The  beginning  fUfri  a  motion  is  the  beginning  of  turning  to  God, 
cTd  W^1C^ ls  wholie  ottributed  to  the  grace  of  God  in 
thefcripture,  notwithstanding  the  will  remaineth 
which  aiaketh  haft  vn  to  finne,  with  a  moftearneffc 
affection.  This  is  well  let  downe  by  Bernard  that  ic 
bclongeth  to  man  to  wilkto  corrupt  nature,  towyll 
that  which  is  emll :  to  grace,  to  will  that  which  is 
good.  Whereupon  it  followeth  that  men  are  draw- 
en  vnto  euill  by  neceftitie  of  will,  and  yet  they  arc 
not  ccnitrained  to  commit  it. 

16  It  appearethmore  plainelieby the  contrarie 
remcdie  of  Gods  grace,howe  great  the  corruption 
of  our  nature  is.  For  feeing  the  Lord  dotheof  his 
pure  grace  giuevs  what  good  thing  foeuerisin  vs: 
it  followeth  that  mans  mindeisinhis  owne  nature 
dcuoid  of  all  goodnefle.  For  that  caufeit  is  faide, 
that  he  which  hath  begun  invs  a  good  work,will  fi- 
nifn  it  vntill  the  day  of  IefusChrift.* 

Obiecr,  The  Lord  beginneth  that  which  is  good, 
becaufe  the  will  being  of  it  felfe  weakens  holpen. 

Jn.  The  fpirite  faith  otherwife,  1  will  giue  you, 
faith  he,a  new  heart :  I  will  put  a  newc  fpirite  in  the 
midft  of  you  :  and  I  will  take  away  the  ftonie  heart 
out  of  your  fieili,&  I  will  giue  you  a  fleihie  heart,  & 
I  will  put  my  Ipi  rite  in  the  midft  of  you ,  and  I  will 
make  you  walke  in  my  commaundements.* 

7  ObkSi.  Will  being  turned  away  from  good- 
neffe  by  nature,  is  couerted  by  the  power  of  God 
alone  ,but  being  prepared  it  hath  an  office  and  pare 
in  doing. 

>An.  Auguftine  teacheth  that  grace  goeth  before 
cuery  good  work, but  fo  that  will  doth  accopany  it, 

and 


ofconuafion 
comechotGo 

Note. 


Wcdoceuill 
ofnecelfKy 
not  being  con- 
fhained. 


An  argument 
dravvenfrom 
regeneration. 


Tb,$.6.&i.i$ 


Eu:ch.i$.i6 


^idBonifx. 

cp.\o6 


CALVINS    INSTITVTIONS.  Iib.  u     *J% 

not  leade  it :  that  it  cometh  after  as  a  way  ting  man 
and  not  as  a  foregoer.  Therefore  he  attributeth  no 
prail'c  of  good  works  to  mans  will. 

Obiett.  Grace  can  do  nothing  without  will,  nei- 
ther can  will  do  anie  thing  without  grace. 

v4».  As  if:  the  will  it  felfe  did  not  workc  by  grace,  Note. 
For  the  Lord  prcuentetb  him  that  is  vnwilhng,that 
he  may  be  willing:  and  followeth  the  willing  that  he 
may  not  will  in  vaine. 

8  Therefore  there  can  no  will  be  found  which  Election. 
is  enclined  to  good  faue  in  the  elect.  But  the  caufe  } 

of  election  muft  be  fought  without  men,whercby  it  Th*rC  1S  no    . 
is  proued,  that  man  hath  not  of  him  felf  a  right  will  JJ^  (jue°05iic 
but  that  it  floweth  from  the  fame  good  pleafure,  in  theelcft. 
whereby  we  are  eled  before  the  creation  of  the  z 

world.  There  is  alfo  another  reafon,  for  feeing  the 
beginning  of  willing  and  doing  well  commeth  horn  pa^ 
faith:  &  faith  is  the  gift  of  God :  it  followeth  that  it 
is  of  mere  grace,  when  we  begin  to  will  that  wich  is 
good,  being  enclined  and  bent  naturally  to  euill. 

9  Thence  come  the  prayers  of  holy  men :  lec 
him  encline  our  hart  vnto  him  felfe/aith  Solomon, 
thatwemaykeepehiscommandemcnts*.AndDa- 
uid  befeecheth  God  to  create  a  cleane  heart  in 

Obieci.  Such  prayer  is  a  figne  of  a  godly  &  holy  TfaL^i.iu 
affection. 

Jin.  Though Dauid  had  alrcadie  rcpetedirtpart 
yet  he  compareth  his  former  ftate  with  that  forow- 
full  fall,which  he  had  tried.  Therefore  taking  vpon 
him  the  perfon  of  a  man  eftraunged  from  God ,  he 
doth  for  good  caufes  defire  to  haue  thofe  thinges 
geucn  him ,  which  God  gineth  to  his  eleel;  in  re- 
generation .  Therefore  bceing  like  to  a  deade 
man  ,  hee   defireth   to   be  created   a    frcihe. 


74  AN     ABRIDGEMENT      OF 

A  fimilicudc.     Chrift  teachcth  that  manifeftly  by  the  fimilitude  o  f 
IflkijM*         a  vine,  where  he  concludeth,  without  me  ye  can 
do  nothing. 

Ob'itB.  The  iuyce  is  now  included  in  the  branch, 
and  alfo  force  to  bring  forth  frute ,  and  therefore  it 
taketh  no  tall  from  the  earth,  or  from  the  firft  root, 
becaufe  it  bringeth  feme  thing  of  her  owne. 

An.  But  Chrift  meancth  nothing  elfe  ,  but  that 
we  be  drie  wood  and  nothing  worth,  when  we  be  fe- 
parate  from  him. 

io  Qbiecl.  Godmoueth  the  will,  but  it  is  af- 
terward in  our  choice  either  to  obey,or  to  refift  the 
motion. 

An.  Yea  he  moueth  it  lo  efFe&ually,  that  it  rnufl: 
needs  follow. 

ObitEi.  Chryfoftome  faith ,  whome  he  drawcth, 
he  draweth  him  being  willing.  Therefore  Godrea- 
cheth  out  his  hand  &  waitetn  to  fee  if  it  may  pleafc 
vs  to  be  holpen  by  his  helpe. 

An.  Such  was  the  ftate  of  man  whiles  he  flood: 
Uh.6.tf.  but  after  his  fall ,  the  doctrine  of  Chrift  is  true  *a 
No  man  commeth  to  me,  vnleffe  the  Father  drawc 
him. 
Pcrfeoerance  1 1  As  touching  perfcuerance  it  is  not  to  be  dou-» 
is  the  gift  o£  bted  but  that  it  ought  to  be  counted  the  free  gift  of 
Co<L  God. 

Obiecr.  It  is  giuen  according  to  defert ,  as  eueric 
man  hath  {hewed  him  felfe  not  vnthankefull  to  the 
flrft  grace:  becaufe  it  is  in  our  hand  to  chufeor  re- 
fufe  grace  when  it  is  offered. 

An.  Godhcapethvponhisferuauntsnewe  gra- 

Gods  hberali-  ces,  becaufe  when  he  liketh  the  work  which  he  hath 

tic.  begun  in  them,  he  findeth  in  them  fome  what  wher- 

thili.i  3,        on  to  beftowe  greater  graces ,  whence  that  doeth 

come.  To  him  that  hath  fhall  be  giuen*.  Alfo  God 

worketh 


CALVINS  INS  TITVTIONS.  Lib.  1.75 
worketh  in  vs  both  to  will  and  to  accomplish  ,  after 
his  good  plcafure. 

Obieft.  God  worketh,  wcworke  together.  Be- 
caufc  after  that  we  hauc  giuen  place  to  the  firft 
grace,  our  indcuors  do  worke  together  nowewith 
the  grace  following. 

jin%  Thatis,  after  we  be  once  tamed,  &  brought  How  we 
by  the  power  of  God  to  the  obedience  of  righteouf-  workc  toge- 
ncife,  we  go  on  willingly ,  and  we  are  bent  to  follow       ' 
the  working  of  grace,  this  is  true.  Not  that  man  ta- 
kethof  him  felfe  fomewhat  whereby  to  labour  with 
the  grace  of  God. 

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

jin.  Heafcribcth  the  whole  praife  of  the  labour 
to  grace  alone,  by  that  correction ,  It  is  not  T ,  faith 
he,  which  haue  laboured,  but  the  grace  of  God 
which  was  prefentwithme. 

1 3  Auguftine  faith  *  that  the  grace  of  pei  fitting 

in  goodnefTe  was  giuen  to  Adam,ifhc  would :  but  it  ~J^ ■ '  f!^ 
was  not  graunted  to  him  to  will  that  he  might  be  a-  ^oie 
ble  :  that  it  is  graunted  to  vs  both  to  will  and  alfo  to 
be  able.  It  was  the  firft  lrbertie  to  be  able  not  to 
finne  :  ours  is  grcater,not  to  be  able  to  linnc. 

14  ObieB.  Will  is  not  taken  away  by  grace,  but  W|icncc  t^e 
iris  changed  from  euill  to  good,and  is  holpen  when  oraceofperfc» 
it  is  goodjlaith  Auguftine.  iterance  com. 

jin.  His  meaning  is  onely  this,  that  man  is  not  metn 
fodrawen  thatheiscaried  as  it  were  byoutwarde  E#/*'10* 
force  and  violence  without  the  motion  of  the  hart: 
but  tharhe  is  fo  affe&ed  and  moucd  within  that  he 
obeyeth  with  his  heart 


76  AN    ABRIDGEMENT    OF 

Chap.    iiii. 
How  Cod  workfth  in  the  harts  of  men. 

iui-  iTT  is  fufficietly  proued  that  man  is  fo  holde  cap- 
yg  b  Xtiue  vnder  the  yoke  of  finne,that  he  canot  of  his 

owne  nature  either  afpire  by  delire ,  or  by  diligence 
trauell  to  goodneffe. 

jQucfl.  There  remaine  two  doubtes  tobevnfol- 

ded,the  firft  whether  we  finne  willingly ,  when  wc 

1  are  made  flaues  of  the  deuill:  the  feconde,  whether 

Two  doubtes.  mel!iUWorkes  wc ought  to  attribute  anie  thing  to 

%  God- 

Afimilimde.        •**•  As  touching  the  firft,  Auguftine  compareth 

The  condition  manswiltoanhorlethatwaitethhismaiftersplea- 

et  mans  will,     lure,  God  and  the  deuill  to  riders  or  horfemen.  If 

God  lit  vpon  it  he  rulethk  well  like  a  skilfull  rider. 

But  if  the  deuill  pofTefie  it,  hecarieth  k  headlong 

vnto  death  ouer  fteep  do  wnc  places,  like  a  wanton 

rider.  So  the  wil  followeth  Sathan  being  bewitched 

with  his  inchauntments. 

z    Bur  farre  other  is  the  order  of  Gods  working 
Diuerfe  endes  in^ucrithinges.  Which  that  it  may  appearc  more 
of  one  a&ion.  plainely,  let  vs  take  the  calamitie  which  was  broghc 
vpon  lob  by  the  Chaldees  for  an  example.  It  is  the 
Lords  purpofe  to  exercife  by  calamitie  the  patiecc 
of  his  feruant:  Sathan  indeuoreth  to  driue  him  in- 
to defpaire :  the  Chaldees  ftudie  contrarie  to  cqui- 
tic  to  get  gainc  by  that  which  is  another  mans. 
Therfore  one  and  the  fame  fact  is  afligned  to  God, 
to  S  athan,&  to  man,but  the  variety  in  the  manner 
&  end  caufeth,that  therein  appeareth  the  iufticc  of 
God  to  be  without  fault,  &  that  the  wickedneflfe  of 
Sathan  and  manbewrayethitfelf  to  their  ceproch. 
libtomdell        3     Obie&,  Auguftine  faith  that  hardening  and 
■-*-«,     '  making  blind  doth  appertaine ,  not  to  the  working 

of 


CALVINS  INSTITUTIONS.  Lib.  2.  77 
of  Godjbut  vnto  his  foreknowledge. 

jin.  Auguftine  him  fclfc  holdeth5that  finnes  are  Lib.toatra  Ipli- 
not  onely  by  the  fuffcrance  or  packncc  of  God,but  «»»««. 
alfoby  his  powcr3that  by  this  meanes  former  finnes  vv,lla.nd^ffc- 
may  be  punifhed.  Therefore  heforcfeetheuiU3hc 
hath  frittered  it,and  he  would  it :  which  is  done  two 
maner  of  wayes.  Firft  he  makcth  blinde  hauing  ta- 
ken away  his  light  >  and  makcth  mens  harts  ftonie, 
hauing  taken  away  his  Spirit.  Secondly  to  execute  1 

his  iudgements  by  the  minifter  of  his  wrath  Satha, 
he  doth  both  dired  their  counfells  whither  he  will, 
and  he  proucketh  their  willes,  and  ftrengtheneth 
their  endeuors. 

4  After  the  firft  way  this  fcemcth  to  be  Ipokcn.  * 
He  takcth  away  the  lippe  from  thofe  which  ipeake 
truth3&  he  taketh  away  reafon  from  the  eldcrs*:ac-  Zzcch.j.it. 
cording  to  the  latter:  I  will  harden  the  hart  of  Pha-  z 
rao,that  he  may  not  heare  you,  and  let  the  people  E*^4>2i.e£*7. 
go*. 

5  Furthermore  it  mail  appcare  fufficiently  e- 
uen  by  one  place  that  the  miniftery  of  Sathan  doth 
come  betwecneto  pricke  forward  the  reprobate/o 
often  as  the  Lord  appointeth  them  hither  or  thi- 
ther by  his  prouidence.Foritisoftcnfayde  in  Sa- 
muell,  that  the  euill  fpirit  of  the  Lord  ,  or  the  euili 

fpirit  from  the  Lord,either  caught  orletgoSaull*.  i.Sm.i6.i4& 
Alio  we  muft  adde  that  which  Paull  teacheth ,  that 1 8-*°  #*  *99* 
the  efneacie  of  errour  andfeducineisfentof  God,  2*    ^*3"9 
that  they  may  beleue  lying,which  haue  not  obeyed 
the  truth. 

6  Hitherto  we  haue  handeled  thofe  actions 
which  appertaine  vnto  the  fpirituall  life ,  wherein 

we  haue  feene  the  weakenclte  of  will:  letvs  nowe  w-n  Z  , 
fee  what  liberrie  man  hath  in  thofe  adions  which  noth^n^S* 
are  neither  iuft  of  them  felues3nor  yer.  corrupted  dely  thingcs.  ' 


«W.bendeth 
the  wills  of 
roea. 


Exo£n*5 


£le6ionis  not 


free. 


Experience. 


Trt.iQ.i* 


7»  AN    ABRIDGEMENT    t>E 

do  rather  appertainc  vnto  the  bodily  life.  Surely  if 
we  weigh  with  our  own  vnderftanding  the  admini- 
ftrations  of  outward  things,  we  fhall  nothing  doubc 
that  they  are  fo  farre  placed  vnder  mans  will ,  but 
if  we  giue  eare  to  fo  manie  teftimonies  which  crie 
that  the  Lord  doth  alfo  gouerne  our  minds  in  thefe 
thinges  ,  they  {hall  enforce  vs  to  make  our  will  fub- 
lect.  to  the  fpeciall  motion  of  the  grace  of  God,who 
did  reconcile  the  willes  of  the  ^Egyptians  to  the 
Ifraelites,  that  they  fhculd  lend  them  all  pretioufe 
things*?  Neither  would  Iacob  furely  haue  faydeof 
his  fonne  Iofeph  (whom  he  thought  to  haue  bene  a 
prophane  Egyptian  )  God  graunt  that  you  may 
find  mercie  in  the  fight  of  this  man*. 

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

^n  They  proue  fufficiently  that  fo  often  as  God 
will  make  away  for  his  prouidence,he  doth  bend  & 
turne  the  wills  of  men  cuen  in  outward  things,  and 
that  their  choice  is  notfo  free,  but  that  the  will  of 
God  hath  power  ouer  the  fame.  Alfo  dayly  expe- 
rience doth  teach,  that  judgement  doth  often  faile 
euen  in  matters  which  are  nothing  intricate :  the 
mind  faintcth  euen  in  things  that  are  not  hard  :  a- 
gaine  counfell  is  fomtimes  readie  in  moft  hard  mat- 
ters, in  daungerous  matters  the  hart  and  mind  get 
the  viflorie  of  all  ftraites.  Solomon  interpreteth 
that,  that  the  eare  may  heare,that  the  eye  may  fee, 
the  Lord  maketh  both*. 

8  Obiett.  We  muft  efteeme  the  power  of  mans 
Will  by  the  euent  of  things. 

Jn  Yea  the  power  whereof  we  fpeake  muft  be 
confidered  within  man  j  and  not  mcafuredby  the 
outward  fuccefle. 

Chap* 


CAlVltfS    INSTITVTIONS.  tiB.  ii    ?> 

Chap.    v. 
ji  refutation  of  the  obieSliom  which  dre  wont  to  b§ 
brought  for  the  defence  of  Free  Kill, 

X  T  7T  7E  haue  fpoken  enough  of  the  thraldomc 
V  V  ofmanswiUasitmayfeeme,vnleflethey 
which  go  about  to  carrie  him  headlong  with  a  faKe 
opinion  offrecdome,  did  fct  certaine  reafons  of 
theirs  againft  vs,  being  parti/  abfurd,&  partly  con-  i  % 
firmed  by  certain  places  of  Scripture  ill  vnderftood 
to  the  ouerthrowing  of  our  opinion  we  will  beatc 
backe  both  engines  in  order. 

ObieEt.  If  finne  be  of  ncccflitie,it  ccafeth  now  to  of  abfurdicics» 
be  finne :  if  it  be  voluntarie  then  it  may  be  auoy-  pelagius. 
ded.  Sinncisboth 

jin,  Sinne  is  bothofnece(Titie3and  alfo  volunta-  of ncceffitic  & 
rie :  becaufe  men  being  become  bondflaues  of  finne     °  voIuntanc 
after  the  fall  of  Adam  3  can  will  nothing  but  that 
which  is  cuill. 

z     Vbieci,  VnlefTe  both  vertues  and  alfb  vices 
proceedefrom  the  free  election  of  will,  it  is  not 
meete  that  man  mould  either  be  punimed  or  re- Ariftotlc. 
warded. 

Jn.  Thefe  are  not  like.  For  we  are  by  good  right  Ptmifhments^ 
punimed,  from  whom  the  fault  and  biame  of  finne  arc  of  dcfcrt* 
doth  flow :  but  rewards  are  of  grace.  So  Auguftine, 
*If  thou  haue  thy  due,thou  muft  be  punifhed.What  //,77^7o. 
is  done  then  ?  God  hath  not  repayedto  theepu-  Rcwarj      f 
nimmentjbuthe  giueth  thee  grace  which  was  not  grace 
due. 

3     ObieSi.  If  this  be  not  the  power  of our  will,to  Note* 
chufe  good  or  eull,cither  all  thole  which  are  parta- 
kers of  the  fame  nature  mould  be  euilJ,  or  all  of  the  0»rrf^Jiom 
fliouldbcgood.  Alf2eeilib» 

^».  We  mould  all  be  cuill,  but  itcommeth  to  nature» 


So  AN     ABRIDGEMENT     OF 

pafTe  through  the  mercie  of  God  that  all  continue 

notinwickedncfle. 

Queft.  Whence  commeth  fuch  a  difference  that 
fomc  continue  vntill  the  end,  and  fome  faint  after 
they  haue  begun  to  runne? 
Perfeaeranee  ^"-  Perfeueranceis  the  gift  of  God.  God  vp- 
thcgifcofGod  holdeththe  former  by  his  power,  that  they  may 
notperi(h:hegiueth  not  like  power  to  the  latter, 
that  they  may  be  teftimoniesof  mans  inconftancy. 

4  ObitSi.  Exhortations  fhalbe  made  in  vaine, 
admonitions  mall  be  fuperftuous,reprehenfions  ri- 
diculous, vnlefTe  it  be  in  the  power  of  a  iinner  to  o- 
bey. 

jin.  No  truly,  for  though  Chrift  affirme  that  we 
can  do  nothing  without  him  %  doth  he  therefore 
leflereproue  thofe  which  did  euill. without  him? 
Let  vs  fay  with  Auguftine,  O  man  in  commaunde- 
mentlearne  what  thou  oweft :  in  correction ,  that 
thou  haft  it  not  through  thine  own  faulc :  in  prayer 
whence  thou  maift  receaue  that  which  thou  wilt 
haue. 

$  ObicB.  Then  to  what  ende  feme  exhorta- 
tions? 

Jn.  If  the  wicked  defpife  them  with  an  obftinate 
beart,they  mail  be  a  teftimonie  againft  them. 

Quejl*  But  what  can  the  fiJlie  man  do  when  foft- 
neffe  of  heart  which  is  nccefTaric  to  obedience ,  is 
denied  him? 

An*  Why  doth  he  turne  his  backe  ,  when  as  he 
can  afcribe  the  hardnelfeof  his  heart  to  none  but 
to  him  lelfe?  But  the  principall  profit  muft  be  con- 
fidered  toward  the  faithfull ,  in  whom  as  the  Lord 
worketh  all  things  by  his  Spirit,fo  he  omitteth  not 
theinftrument  of  his  word. 

S&eft.  Why  are  they  nowe  put  in  mind  of  their 

dutie, 


Thecaufeof 
falling 


Whether  ad- 
monitions be 
fuperfiuous. 


JJbdeccr.& 
gra. 

X 
Note. 

1    3 

The  fruites  of 
exhortations. 

I 
Hardnes  of 
hart  muft  not 
be  imputed  to 
God  but 
to  men. 

I 

2 


CALVINS    INSTIT  VtIONS.    Lib».  81 

dutie,feeing  they  are  directed  by  the  Spirit  of  God? 
why  arc  they  ftirrcd  vp  by  exhortations,  feing  they 
can  not  make  haft,but  with  the  Spirit-1 

An.  Oman  who  art  thou  thatprefcribcftGoda 
Lawe.  If  he  will  haue  vs  to  be  prepared  by  exhorta-  H^  ^ 
tions  toreccaue  grace ,  what  canft  thou  backebite  kcth  jn  thc  £^ 
in  that  difpeniation  ?  Godworketh  two  manner  of  \ca 
wayes  in  his  ele<ft:inwardly  by  his  Spirit :  outward-  z.firi.io. 
ly  by  his  word ,  which  is  to  them  a  fweet  fauour  vn- 
to ialuation:  as  it  is  to  the  reprobate  the  fauour  of 
death  vnto  death*. 

6    They  gather  together  on  an  toeabe  many  te-  ^r    n. 
itimonies  of  Scripture  that  they  may  oppreile  vs  it  of  Scripture, 
not  by  weight,  yet  by  number.  Which  that  we  may      1   2    2 
the  better  vnderftand,we  will  deuide  them  into  co-  1  .The  endes  of 
mandements,promifes&  threatnings.Andcoman-  commande- 
demets  into  thofe  which  require  turning  vnto  God,  mcntCS* 
and  which  fpeakc  fimplie  of  keeping  the  Lawe :  or 
which  comand  vs  to  cotinue  in  the  grace  receaucd.  z 

Letvsintrcateofallingcnerall,  and  then  we  will  3 

defcend  vnto  the  formes  them  felues. 

Obieft.  If  God  command  thofc  things  which  we  *  why  conocr 
can  not  pe. forme:  If  he  forbid  thofe  things  which  ^Jf/™* 
to  auoide  is  not  in  our  power,  doth  he  not  mocke  '    . 

vs  ? 

An.  Notruly,butthiscommethtopaiTe,  that 
when  we  know  our  owne  weaknefle,  we  (hall  more 
earnefthc  embrace  faith,  whereby  thofe  thiriges 
fnallbe  gevenvs  which  we  want. 
7  Queft  .  But  to  whom  can  this  feemetobee  a 
thing  like  to  be  true,that  God  hath  appoynted  a 
lawe  foi  logges  and  {tones? 

An.  Neither  doth  anie  ma  go  about  to  pcrfwadc 
that. For  neither  are  the  wicked  ftones  or  ftockes, 
when  being  taught  by  the  Lawe,  that  their  luftcs 

G 


Sz  AN    ABRIDGEMENT    OF 

Men  arc  not      are  contrary  to  God  they  are  made  guiltie  through 
ftoacs.  their owne  teftimonie:  or  the  godly,  when  being 

put  in  minde  ofthrir  owne  weakenefle ,  they  flieco 

grace. 
Of  the  forme        8     That  ma^  aPPcare  more  euidently  by  recke- 
of  commando-  ning  vp  the  three  formes  of  commandements. 
racnts  Obietf.  The  Lord  commandeth  ofce  both  in  the 

Lawe ,  and  alio  in  the  Prophetes  that  we  be  turned 

vnto  him. 

An,  And  the  Prophete  fingeth  another  fong. 
Ioe.i.  12.  Turnc  me  O  Lord  and  1  {hall  be  turned*.  For  after 

Ur.  zm8.  thou  turncdft  me  i  iepented. 

ObhB.  He  commaundeth  vs  to  circumcife  the 
foreskinne  of  our  hart. 

An.  ButbyMofeshedenounceththat  that  cir- 
Deut  10.16.      cumcifionis  made  by  his  hand*. 

ObieB.  He  requireth  newnefTeof hart. 

An.  But  he  witnefTeth  in  another  place  that  he 
giueth  it.  And  that  which  God  promifeth  (  as  fay  th 
Auguftine)we  do  not  by  will  or  nature,  but  he  doth 
itbygrace.Thefecond  kind  of  commaundements 
are  fimple,  wherein  we  are  commaundedto  wor- 

CM*7^'    ^ip  God  and  t0  obey  nis  wiU  :  innumerabIe  pla- 
Notc.*  ces  ^°  w ltnc^c  y  tnat  all  that  is  his  gift  what  righte- 

a  oufneire,holine{Tc,  godlinefife ,  or  pureneiTe  foeuer 

Of  the  fimple   canbe  had.  Of  the  third  kind,  that  the  faithfull  co- 
commandemet  tinueinthe  grace  of  God,  Paul  teacheth  whence 
3  they  muft  fet  that  ftrength  of  conftancie ,  faying, 

Svra«.nUIDB  That  whichremaineth  brethren  be  ftrong  through 
J3rS.ij.i»        the  Lord*. 

£/»6.6.10.  9     ObieB.  Webringwithvs  our  owne  ftrength, 

Zach.i.ii.        and  God  helpeth  our  wcake  indcuors.  Becaufe it  is 

fayd,Turne  vnto  me,and  I  will  be  turned  vnto  you. 

An.  That  is  I  willbemercifullvntoyou.Foritis 

the  worke  of  God  alone  to  turnc  vs  vnto  him. 

xo  The 


CALVINS    INSTITVTIONS.    Ltb.i.    Sj 

10  The  fecond  order  of  arguments  intreateth  of 
promifes. 

Obiecf.  Seekc  good  and  notcuill,  and  yefhall 
line  *  3  &c.  We  are  mocked  if  will  be  nor  in  our  ier.+.t. 
power.  *Deut.2i.i, 

jin.  Wehaucfuchawillbythe  Spirite  of  God. 
Whereby  ic  comethto  paife  that  piomifes  are  not 
fuperfluous. 

1 1  The  thirde  forme  is  concerning  threate-  vve  will  that 
nings.  which  is  good 

ObieSi.  Amalec  and  theChananitc  are  before  by«heSpiriic, 
you,  with  whofefword  you  (hail  fall,  becaufe  you  3  . 

would  not  obey  the  Lord  *  .  Becaufe  I  haue  cal-  fh^amTno^ 
led  you  and  you  haue  not  aunfwered,  I  will  do  to  Ntm.i+fi' 
this  houfe  as  I  didtoSiIo.    To  what  endc  ferue  */«rju|, 
fuch  vpbravdinges  ,  vnleffc  they  had  had  free 
will? 

*Aru  It  is  not  in  mans  power,  who  isfubied  to 
the  lordfhip  offinne,to  harkento  the  voice  of  God,  £Tan  h.arh  not 
which  thing  pi  oceedeth  from  naturall  corruption.  h"kcnto°thc 
Therefore  man  {hall  be  alwayes  the  fiift  autliour  of  VOyce  of  God. 
his  owne  deftruvftion. 

Obiecf.  Paull  faith,  quenih  not  the  Spirit :  ther-  i.Tbef.ui9. 
fore  it  is  in  their  will  to  foiler  the  light  which  is  of- 
fered them. 

An.  This  diligence  commcthfrom  God  alone. 
And  by  graunting  that  is  applied  to  vs,  which  belo- 
geth  to  God,whereupon  Iohn faith ,  Whofoeuer  is 
ofGodhefauethhimlelfe*.  i./«fr.c.i$. 

ObieSi.  That  is,  becaufe  we  are  faued  partly  tho- 
rough the  power  of  God,  and  partly  through  our 
owne  power. 

An.  As  if  we  had  not  this  keeping  from  hea- 
uen. 

12  Ob,  Mofes  faith  VThecCmandement  which  I 

G  ii 


«4  AN    ABRIDGEMENT    OF 

Dcut.io.iu     command  thee,isinthy  mouth,and  in  thine  hearty 
that  thou  maift  do  it. 

Jin.    I  graunt,when  the  Spirit  of  God ,  whereof 

we  are  made  partakers  through  the  Gofpell,  (hall 

R<mk.io.8.     •    i^pn^  it  in  our  hearts.  So  doth  Paul  expound  it*. 

ObieSf.  Paul  doth  violently  draw  thole  things  to 

the  Gofpell ,.  which  were  ipoken  concerning  the 

comraandeme nts  alone. 

Jn.  If  Moles  fpake  of  the  commandementcs  a- 
lonc,  he  purled  vp  the  people  with  a  moft  vaine  co- 
fidence.  For  what  other  thing  fhould  they  hauc 
done,but  haue  runne  headlong,if  they  ihould  hauc 
attempted  the  obferuing  of  the  Law  by  their  ownc 
ftrength,as  being  not  hard  for  them . 
0  -  1 3  Ob.  I  wil  go  to  my  place  faith  the  Lord* ,  vn- 

y«.j.M«  tHl  they  put  in  their  harts,  and  fceke  my  face  :ther- 
fore  the  people  being  rorfaken  of  God  could  turne 
vnto  God  of  their  owne  nature. 

Jn.  By  the  departing  of  the  Lord  is  meant  the 
What  is  merit  remouing  of  prophecying :  to  behold  what  men  will 
by  the  rfepar-    do,doth  lignifie  that  he  doth  exercife  them  with  di- 
cing of  the       uerfe  afft&jons  for  a  time,  keepinghim  felfe  elcfe, 
and  as  it  were  diifembiing.Therfore  the  whole  fcri- 
ptureis  againft  that,  that  we  can  turne  vnto  God 
without  his  fpirituall  grace. 
Whyourgood      x4  ObicB.  Goodworkes  are  called  ours:  and  we 
works  arc  cal-  are  faydno  lelTe  to  do  that  which  is  holy  &  accep- 
Icd  ours.  table  to  the  Lord,  then  to  commitfinnc.  But  and  if 

ilnnebeworthely  imputed  to  vs ,  fur ely  there  mull 
fomewhat  in  righteoufneife  be  nffigned  to  vs. 
Note.  jin .  We  call  it  our  brcad,which  we  befeech  God 

to  geue  vs. 

O'okB.  The  Scripture  doeth often  arfirme that 
we  our  fcluesdo  worlhip  God,  keepe  righteoufe- 
ncfle  ,  and  obey  the  Law ;  how  (hould  thefc  things 

fee 


CALVINS  INSTITVTIONS.  Lib.2.  1$ 
be  attributed  to  vs ,  vnlcflc  there  were  a  certaine 
communicating  of  our  induftrie  with  the  power  of 
God. 

An,  The  Sainctes  obferue  rightcoufnerfe  ,when 
they  do  willingly  followe  the  Spirit  which  drawcth 
them.  For  when  God  ere&cth  his  kingdome  in  the, 
he  bridleth  their  wil  by  his  5pirit,that  it  may  not  be  . 

cariedwith  wandering  lufts,that  it  may  be  enclined  do*  ^woA 
vnto  holinefle :  leaft  itfaint,he  confirmeth  it  by  the  ]y  follow  the 
power  of  his  Spirit.  Spirit  which 

1  $  Furthermore  though  all  that  goodnes  which  draweih  them, 
is  in  the  wil,doth  proceed  from  the  mere  inftincl  of  To  wjjjt is  -m  vs 
the  Spirit ,  yet  becaufe  to  will  is  in  vs  naturallie,  we  naturally. 
are  not  without  caufe  fayd  to  do  thofe  thinges,  the 
praifc  wherof  God  doth  by  good  right  chalenge  to 
himfelfe.  Firft  becaufe  that  is  ours  which  he  wor- 
keth  in  vs,  fo  that  we  do  not  vnderftand  it  to  be  of         1 
our  felues.  Secondly  becaufe  it  is  our  ftudie  and  in-  a. 

duftrie  which  is  directed  to  good. 

16  ObieEi.  It  was  faidto  Cain:His  appetite  (hall 
be  vnder  thee,&  thou  fhalt  raigne  ouer  him.There- 
fore  it  is  cuident  that  there  (hold  not  be  in  his  mind 
fuch  force  of  finne  as  mould  get  the  vpper  haud ,  if 
he  woulcHabour  in  taming  it. 

An,  That  was  lpoken  concerning  Abel.For  God  x 

in  that  place  reproueth  the  enuie  which  Cain  had 
conceaued  againft  his  brother,&  alfo  his  vnthank-  2 

fulnesjin  thathe  could  not  abide  his  brother  thogh  A  graunt. 
he  were  fubieft  to  him.  But  let  itbefo,  let  God  l 

fpeake  of  finne.  He  doth  either  promife  that  which 
he  denounceth,  or  elfe  he  commaundeth.  If  he 
commaunde,  it  doeth  not  followe  that  he  can  ful- 
fill the  commaundement .  Ifhee  promife  that  a 
Caine  (hall  haue  the  vpper  hande,  where  is  the 
fulfilling  of  the  promife  ,  feeing  he  funke  downc 

Giij 


26  AN    ABRIDGEMENT    OF 

vnder Hnne  ,  ouer  which  he  ought  to  haue  borne 
rule? 

Obiccf.  It  includetha  fee  ret  condition,  as  if  he 
fhould  fay,  thathe  fhould. haue  the  vi&orie  if  he 
would  ftnue. 

An.  Therefore  it  iliall  be  a  commanding  fpeech 
if  this  dominion  be  referred  vntoimne ,  wherein  is 
defined  not  what  we  are  able  to  do  ,  but  what  we 
ought  to  do. 

17  Ohkcf.  The  Apoftle  faith,  that  faluationis 

not  of  him  that  willeth  or  of  him  that  runneth ,  but 

of  God  that  hath  mercie.  Therefore  there  is  ibme- 

what  in  the  will  andirideuor,which  being  holpen by 

mercie,doth  not  want  proiperous  fuccefl*. 

j^rjt.^.i  ^n   Wewi!l,andwerumie,butnor  asitbecom- 

meth :  therefore  we  haue  recourfe  vnto  the  mercie 

ot  God.  It  is  fo  expounded  in  another  place*.  And 

*Epi/Lio7        Augufline  alfo  doth  fo  expound  it. 

ad  vitaltm  Obieti.  Paull  callcth  me  Gods  fellow  laborers  \ 

*i-Cor'l'9  An.  That  is  rcftrained  vnto  the  minifters  alone. 

And  he  cailcth  thole  fellow  labourers  ,  not  which 

Howwcworkc  bring  anie  thing  of  thcmfelue^burbecauie  God  v- 

together.         feth  their  mduitry3after  that  he  hath  majk  them  fit 

and  hath  furnifhed  them  with  neceffarife  gifts. 
E*lefiaft.i$  14      18  Obiefif.    Before  man  is  fetlife&  death,  good 
andeuill*. 

A».  Thatis  vnderftood  of  the  creation  of  man, 

19  Queft  What  meaneth  the  parable  of  the  tra- 

uellcr ,  whome  the  robbers  did  caft  out  in  the  way 

halfe  dead,  faueonely  that  man  is  not  (blamed  by 

finne,bur.  that  h  2  keepeth  ftill  fome  remnants  of  his 

former  good  things? 

The  vfe  of  Al-      An.  Allegories  muft  not  proceede  beyonde  the 

!egones.  ruJe  of  the  Scripture.But  in  that  place  mans  ftregth 

is  not  handled.  Furthermore  the  word  of  the  Lord 

doth 


CALVINS    INSTIT  VTIONS.    Ltn.i.  87 

doth  teach  that  manis  quite  dead ,  as  concerning 

the  refpcA  ofbleffed  life*.  Therefore  let  the  trueth  Eph.z$.&$ 

remainefure  and  certainetovs,  that  the  mind  is  Co  14 

eftranged  from  God  that  it  conceaucth  and  goeth 

about  nothing  but  that  which  is  wicked:  that  theT^cconc^°- 

hart  is  fo  beimeared  with  thepoifonoffinnc,thatit 

can  breath  out  nothing  buc  corrupt  ftinch. 

Chap.  vi. 

That  man  being  loft  muflfeekj  redem- 
ption in  Chrift, 

I    Q  Eeing  all  mankind  is  pertfhed  in  the  perfon  of 

O  Adam,and  is  fallen  from  life  to  death,  all  that 
whole  knowled  ge  of  the  Creatour  Ihould  be  vnpro- 
fitable,vnlefTe  faith  alfo  mould  fuccecd ,  fetting  be- 
fore vs  God  to  be  our  father  in  Chrift.  Therfore  wc 
muft  come  to  that  of  Paul*,  Becaufe  rhe  world  tho- 
rough wifedome  knewe  not  God  in  the  wifdome  of 
God,it  plcafed  God  through  the  foolilhnes  of  prea- 
ching to  faue  thofc  that  beleeue.lt  is  etemallhfe  to 
know  the  Father,&  Iefus  Chrift  who  he  hath  fent* .  i.£r.  t.i  1 

ObitEl.  The  faying  of  Chrift  muft  be  reftraincd  **+**& 
vnto  the  preaching  of  the  Gofpell. 

An.  That  reafon  was  common  in  all  ages  &  na- 
tions ,  that  they  which  are  pronounced  to  be  the  CJm|* the  rC# 
children  of  wrath,and  accurfed,cannot  pleafe  God 
without  a  reconciler. 

z     And  therefore  God  did  neuer  fhew  him  felfc 
fauorable  to  the  old  people,neither  did  he  euer  put 
them  in  hope  ofgrace,withcut  the  Mediator.  The 
blerTed&happiecftateofthe  Church  was  alwayes  N0grace  with 
grounded  in  the  perfon  of  Chrift.  out  the  medi*- 

3     Becaufe  both  the  firft  adoption  of  the  elect  tour. 
people,and  the  prcferuationof  the  Church,  the  de- 

G  iiij 


88  AN    ABRIDGEMENT    OF 

j     t        liuerance  thcreofin  daunger ,  and  the  gathering  of 

,  i  t  together  after  it  was  fcattered  did  alwayes  depcd 

4  vpon  the  grace  ot  the  Mediatonneither  was  all  the 

hope  of  the  godly  tuer  repofed  anie  where  elfe  but 

Gal.$.i6.         in  thrift*. 

4     For  that  caufe  God  would  haue  thelcwes  to 

be  inftructed  with  mame  prophecies ,  that  to  feekc 

for  their  deliuerance,  they  might  turne  their  eyes 

diredly  vnto  Chrifh  Neither  could  (  howe  fo  euer 

they  had  filthily  degenerate)  the  remembraunce  of 

that  principl :  be  at  any  time  quite  abolimed ,  that 

God  would  be  the  dcliuerer  of  his  Church  by  the 

A  principle      hand  of  Chriftjas  he  had  promifed  Dauid:  and  that 

moft  nccefiary  by  this  meanes  onely  the  couenant  fhould  be  fiime 

whereby  God  had  adopted  his  children  :  hence 

came  the  fong  of  the  childre,Ofianna  to  the  fonne 

Mat.ii.9.         ofDauid*. 

Chap,    v  i  i. 
That  the  Larce  tvas  ginrn  not  to  holde  pill  -he  eldi 
people  in  it  5  but  to  nouvifh  hope  of  faluation  in 
Chuft  vntillhvi  comming. 

Why  the  Law    i  T  7T  7Emay  gather  by  that  which  goeth  be- 

«vas  gtuen.  V  Y  forc  tnat  jne  Lawc  was  giuen  therefore, 

removes  isri-  c^at  lt  niignt  ^C^PC  &®fr  mindes  way  ting  vntill  the 

diculous  with-  comrmngof  Chrift.Thatappcarethby  thcremem- 

oufChrift.       brance  of  the  couenat  often  repeated,  by  the  cere- 

monies,facrifices5wa{hings,  the  ende  of  adoption, 

and  the  right  of  the  priefthood ,  the  vfe  whereof 

Should  be  ridiculous  without  Chrift. 

2,  The  fame  may  be  cocluded  out  of  that  prince- 
ly dignitie  which  was  erecled  in  the  familie  of  Da- 
uid,and  alfo  out  of  the  verie  morall  Lawe:  which  as 
Paul  wirnefleth,  was  as  it  were  a  fchoolemaifter  to 
lead  the  lewes  ynto  Chrift,  who  is  called  the  end  of 

the 


CALVINS    INSTITVTIONS.    Ut.i.    %9 
thelawtofaluation  tocucriconc  thatbclecueth.*  *•*•  ?•  4»  5» 

3  Otherwife  theperfe&obferuingofthelawe  6-7«8« 
were  neceifary  that  we  might  be  acceptable  to  god,  Gjl>lM' 
&  that  we  might  obtaine  ctcrnalllifc.For  the  Lord 
abhorreth  all  vnrighteoufneflc.  Therefore  feeing 

that  fuch perfect  obferuing of  the  lawc  doth  paflc  Thecnd]ofthc 
our  ftrength,  all  hope  of  faluation  becing  cutoff,  law« 
death  doth  aifuredlic  hang  ouer  ourheades.  Ther- 
fore  being  throwen  downe  through  it  by  our  owne 
miferic,we  are  ftirred  vp  to  craue  pardon. 

4  Obiefl.  The  Lorde  moulde  mockevs,if  he 
fhouldc  make  a(howe  of  felicitie,whereas  in  the 
meane  feafon  the  entrance  therunto  is  fhut  againft 
vs. 

Jn.  Though  the  promifes  of  the  lawebe  condi-  Conditional! 
tionall,and  depend  vpon the  perfeft  obedience  of  pr©mifcs. 
the  law, which  can  be  founde  no  wherc,yet  they  are 
notgiueninvaine.Forby  thismcanes  it  commeth 
to  pane  that  we  haucrecourfe  vnto  Chrift,who  not 
refuting  our  obediencebeingbuthalfeperfec~t,and  ch"^,soa* 
pardoninge  that  whiche  is  wanting  of  pcrfed  V 

fulfilling,he  makcth  vs  to  reap  the  fru  t  of  the  pro- 
mifes of  the  law,as  if  we  our  felues  had  fulfilled  the 
condition. 

?     And  itappeareththat  the  obferuing  of  the  The  obferuing 
law  is  vnpoflible.     For  no  man  hath  euer  attained  °f  the  law  is 
vnto  the  perfect  marke  of  loue^there  is  none  in  who  vnP°^blc. 
concupifcence  is  not  found.  7>(k7ft 

ObieEt.  WemoulddoGodiniurie,ifweeihoulde  Gal  i.io.&.l.f 
fay,that  he  commaundeth  more  then  the  faithfull 
are  able  to  perfourmc  through  his  grace. 

uin.  God  could  if  he  would  exalt  man  vnto  an- 
gelicall  purenetTe,  but  he  neither  hath  done  it,  nei- 
ther will  he  doe  it:becaufe  he  hath  faid  orherwifc  in 
thefcripture. 


9o  AN    ABRIDGEMENT     OF 

The  vfe  of  the      &  But  to  the  end  the  whole  matter  may  appeare 

moral  1  law  h    moreplainlie,  let  vs  brieflie  gather  in  a  fhort  order 

three  fold         the  office  and  vfe  of  the  moral]  law  (  as  they  call  it.) 

And  it  is  contained  in  three  poinces  :  the  tirft,that 

when  it  fheweth  the  righteoufheffe  of  God,  it  con- 

I  demneth  euerie  man  of  his  owne  vnrighteouf- 

Kom.7.7.         nefle.* 

Aiirrilitude.        7  For  the  law  is  like  to  a  looking  glafTc,  wherein 

1   2        wee  behold  our  weaknes,  and  by  reafon  of  this  our 

iniquitiedaftof  all,  by  reafon  of  both  the  curfe.^ 

3  This  is  the  end  whereto  the  faying  of  the  Apoftle 

3fc».$.ao.        tendeth,thatby  the  lawe  commeth  the  knowledge 

of  finne* 

8  And  whereas  the  iniquitie  and  condemnati* 
on  of  vs  all  is  fealed  by  the  tettimonie  of  the  law,  it 
is  not  dene  therefore  that  wc  may  finkc  down  tho- 
rowe  difpaire,  but  thar  euerie  mouth  may  bee  flop- 
ped, and  that  all  the  world  may  become  bounde 

^'^•"vntoGod.* 

9  Furthermore,though  this  office  of  the  law  do 
The  vfe  of  the  properlie  appertaine  vnto  the  faithfull, that  beeing 
law  toward  the  conuift  of  their  owne  infirmirie,  they  may  feckme- 
wicked,          dicineinChrift  :yet  it  fhallbe  common  to  the  wic- 
ked alfo,that  they-  may  be  made  without  excufe  be- 
fore God. 

1  10    The  feconde  office  of  the  lawe,  is,that  they 

which  are  touched  v/ith  no  care  of  that  which  is 
iuft  and  right,vnlefle  they  be  inforced,  may,  when 
they  heare  the  fharp  threatnings  in  it ,be  compelled 

tu.  r  t.    i:«-  atleaft  withfeare  of  punilhment,  as  with  a  bridle 

The  fcnooling      .    ,     .    .    .        ,     *  » 

of  the  law  to  hold  their  hands,  that  they  powre  not  out  wan- 
tonlie  their  frowa  rdneffe:  yea  fuch  fchooling  is  not 
vnproficable  euen  for  the  children  of  God,  folong 
as  they  waxe  wanton  through  the  follie  of  their 
flefh,bef.ore  calling,  being  defiitute  of  the  fpirite  of 

fan- 


CALVINS  i;S,S;TITV|TIONS.  Lr*.i.  9* 
fan&ification. 

ii  Vnto  that  is  applied  that  which  Paul  faicth, 
that  thclawc  was  to  the  Icwes  a  fchoolcmaftcr  to  r  , 

chrift*  G'u%-* 

1 2  The  third  which  is  alfo  the  principal  vfe,hath 
place  toward  the  faiihfulljfiiit  that  they  may  da)  lie  $ 

more  aifuredlie  knowe  what  the  will  of  God  is, 
whereto  they  indcuour.Secondlie  that  by  continu-  ^feo"heIatv, 
all  meditating  thereupon  they  may  beftirrcd  vp  to 
obediencc,they  may  be  ftrengthened  in  him,and  be 
drawne  backe  from  the  flipperic  way  of  cTftendmg. 
13  Obhft.  It  is  not  agreeable  to  chrifrians  to  frick 
to  the  doctrine  of  the  law,which  containeth  the  ad- 
miniftration  of  death. 

Jn.  Suche  an  opinion  is  profane:  for  Mofes  tea- 
cheth  excellence.  *  that  the  lawe  which  with  (in- 
ner* ingendcreth  death,  is  vnto  the  faints  a  rule  of 
good  life.  -  Deut.jt.+g. 

14  ObieSi.    The  lawe  is  abrogated  to  the  faith-  The  law  »  * 
full.  rule  of  good 

*An.  Not  that  it  doth  no  more  commaunde  that 
which  is   right,but  onlie  that  it  may  not  condemne 
and  deftroy  them  by  ternfiyng  and  confounding 
their  confeiences.  Neither  came  Chrift  tp  abolifh,  „ 
but  to  fulfill  the  law.*  5'17 

if  And  whereas  Paul  auoucheth  that  the  law  is 
abrogated,hefp:akethof  the  curfe,which  doth  not 
belong  to  inftru&ion,but  to  therorce  of  binding  the 
confeience. 

1 6  There  is  another  refpeft  to  be  had  of  the  ce- 
remonies,wmch  were  abrogate  not  id  efFed,buc  on-  Tk?  Ceremo. 
lie  in  vfe.  And  whereas  Chrift  made  an  end  of  the, !™  f  4b^°|ate 
it  doth  fo  little  diminifh  the  holmes  of  them,  that  butin  vfc 
itmaketh  the  fame  more  glorious.Therefore  Paule  £0/3.17,  * 
proueth  that  they  were  fhadowes,the  bodie  wherof 


9t  AN     ABRIDGEMENT     OF 

wc  hauc  in  Chrift.* 

17  For  thsy  were  nothing  els  but  certainefo- 
lemneinftruments,toteftifie  ourgiltineffeand  vn- 
cleannefTc,which  feeing  Chrift  hath  taken  away  by 
his  dcath,he  is  vnworthilic  faid  to  haue  cancelled 
andfaftened  to  the  crofle  the  hande  writing  tha* 
was  againft  vs. 

Chap.  tin. 
.  The  expoftion  of  the  moraUUwe. 
1  TT  {hill  better  appeare  by  the  expofidon  of  the 
1  Atencommandemcntsofthelaw:  firft,  that  the 

worfhipofGodisyetinforce  :  Secondlie,tfaatthe 
Iewes  did  not  onliclearne  godlines  out  of  the  fame 
but  that  they  were  alfo  brought  to  Chrift  the  medi- 
*****  ^f tca"     a*our  as  it  were  by  force.For  it  will  euidenthe  teach 
knowledge  of  vs  the  knowledge  of  God,&  alfoofcurfelues.  And 
God  and°of     the  law  is  double,  naturall  whereby  wee  doe  fcarcc 
•ur  fdues        flendci  lie  taft  what  worft.ip  is  acceptable  to  God: 
the  other  written,which  doth  more  cerrainelie  te- 
ftifie  that  which  is  more  obfeure  in  the  lawc  natu- 
rall. 
~j.      .  2  Now  we  may  readily  vnderiland  what  we  owe 

double.  toGod,namelieglorie,  reuercnce,loue,andfeare. 

1  Secondlie,what  pleafeih  him,  namely,  vprightnefie 

1  and  iuftice,and  that  he  hareth  iniquitie . 

What  we  owe      3  When  we  are  come  thus  farre  by  the  doctrine 
to  God.  of  the  law,  the  we  will  come  down  to  our  felues,ha- 

z  uing  the  fame  for  our  teachenwhencewe  may  learn 

1  two  things:  firft,that  comparing  the  righteoufneffe 

atolc  t*  W<1  arC     °^ c^c  *a  w  w"^  ou  r  ^e> wc  arc       *"rom  an^wer*nS 
the  will  of  God ,  fecondlie  that  considering  our 

Humilitie  is      ftrength,we  (hall  find  it  to  be  nothing  to  the  fulfil- 

thc  way  vnto    ling  of  the  law.Hence  commeth  humilitie  &  cafting 

Chrift.  down3which  ftiall  turne  vs  vnto  the  mercy  of  God. 

4  Bui 


CALVINS    INSTITUTIONS.  If».    1.     9? 

4  But  the  Lorcibcing  not  content  to  haue  procu-  t 

red  a  reuerence  of  his  righteoufneflc,  added  pro-  why  promife» 
inifcs,thatwe  might  be  allured  by  the  onliebeautie  were  added, 
of  goodnefTe,and  with  the  fwectnefle  of  rewards,*  a 

he  added  alfo  threatnings  5thatwe  might  hatevn-  J^"c2inge,# 
righteou  facile,  which  he  abhorreth**  f^!i8.4. 

?    And  therefore  he  applied  all  parts  of  the  law  *Lew't.i6^ 
vnto  his  wil  that  we  may  know  that  nothing  is  more  £«tf.a8.t 
acceptable  to  him  then  obedience:  that  the  waton- 
nefle  of  our  mind  may  notbemoued  with  anierca-  Obedience  la 
fons,to  adde or diminiih any  thing.*  ble^God?" 

6  But  before  we  goe  any  further,wc  muft  confi-  DeUt.i  2.5  2." 
der  three  thi  ngs  in  the  law:firft,thatmaiis  life  is  in- 
formed and  framed  not  onlie  vnto  outwarde  hone- Three  thinges 
{ticjbut  alfo  vnto  the  inward  &fpirituall  righteouf-  to  beobferued 
nefTe:becaufc  the  lawgiucr  is  fpirituall  *  in  **  Iavv 

7  Thcrforchcpronounceththatthevnchaitbe-  * 
holding  of  a  woman  is  whoredom :  he  teftifieth  that 

they  are  murderer  s,whofoeuer  they  be  which  (hall 

hate  their  brethren:he  makcththemgiltieof  iudge-  JW4/.5 .21.24. 

ment  which  haue  but  conccaued  anger  in  their  43. 

minde:he  maketh  them  to  be  in  daunger  of  a  coun- 

cell  which  by  murmuring  and  fretting  haue  (hewed 

fome  token  of  an  offended  minde:  giltie  of  hell  fire 

which  haue  broken  out  into  fharpe  anger  by  railing 

and  euill  fpeaking. 

8  Secondlie  that  there  is  alwaies  more  in  the 
commandements  and  inhibitions  then  is  expreffed 
in  wordes.Thercfore  where  good  is  commaunded, 
euiil  is  forbidden,and  contrariwife. 

9  Therefore  in  this  commaundement,  Thou 
(halt  not  kill,  though  common  fenfe  confider  none 
other  thing,  but  that  wee  muft  abftaine  from  all 
hurt  doing,  and  from  all  defire  to  doe  hurt5yet  this 
is  furthermore  contained  therein,that  we  help  our 


WhytHit 
which  is  worft 
is  forbidden 
in  the  law 


I     z 


The  fit  ft  tabic. 


Theexpofition 
of  the  law. 


j.Power. 

j.Promife. 

3.  A  benefice. 


1*41.33. 


neighbours  life  by  fuch  helpes  we  be  able. 

10.  S^ueft,  WhydidGodthus,asitwerebyhalfe 
commaundcmcnts,by  Synecdoches  rather  fignifie 
what  he  would  haue  done,then  eyprefTe  the  fame? 

j*n.  Becauie  flefh  doth  alwaies  leek  to  waili  away 
the  filthinefTe  of  finnes,and  tocoucrit  with  goodly 
(hewesjhe  fee  downe  that  which  was  the  very  worft 
in  euerie  kinde  of  tranfgrcfiio,atthe  hearing  wher- 
of  the  vcrielenfe  might  be  afraid. 

1 1  Thirdlie  we  muft  confider  the  diuifion  of  the 
law  into  two  tables:  the  former  appertained!  vnto 
the  worfhip  of  God :  the  latter  afligneth  the  duties 
of  loue  towarde  the  neighbour. 

1  %  The  firft  table  containeth  four  commaunde- 
ments:  the  fecond  fixe. 

13  And  becaufe  the  firft  thing  to  be  regarded  in 
making  lawe?,is,that  they  be  not  broken  or  abroga- 
ted t  hrough  contempt,  God  prouideth  in  the  pro- 
heme  or  beginning,  that  the  maieftie  of  the  laws 
may  not  come  in  contempt,  and  that  by  three  argu- 
ments :  firft,  hee  chaliengeth  to  himfelfe  the  power 
and  right  of  the  gouernment,  that  he  may  bind  the 
people  with  neceftitie  to  obey,  faying,  I  am  the 
Lord.  Secondlie,  hee  fetteth  downe  the  promife  of 
grace,and  profeueth  himfelfe  to  be  the  God  of  his 
church.  Furthermo^hemakethmentionofa  be- 
nefite,wherein  he  reproueth  the  Iewcs  of  vnthank- 
fulnefte,vnlefte  they  anfwere  his  goodnes. 

14  After  that  he  hath  fhewed  that  he  is  fuche  a 
one  as  hath  authoritie  to  commaunde ,  leaft  hee 
feeme  to  drawe  onelie  by  neceflitic,he  doth  alfo  al- 
lure by  fweetnefTe,  by  pronouncing  that  he  is  the 
God  of  his  church:for  vnder  this  fpeech  is  packed  a 
mutuall  relation,which  is  contained  in  the  promife, 
1  will  be  their  God,and  they  fhalbe  my  people.* 

1  j    The 


CALVINS    INSTITVTIONS.  Lib.  t.     9S 
15  The  reheating  of  the  benefice  doth  follower 
which  ought  to  be  of  fo  much  more  force  to  mouc 
vsjthe  more  deteftable  the  offence  of  Ynthankeful- 
neffe  is  euen  among  men.  He  did  indeed  put  Ifrael 
inmindeat  that  time  ofabenefite  which  wasfrcm, 
but  yet  being  fuch  as  that  for  the  wonderfull  great- 
nefle  thereof  it  ought  to  be  remembred  for  cucr,& 
alfo  to  be  of  force  among  their  pofteritie. 
TkefirflCommmandemer.t, 
16  The  authorise  of  the  law  being  grounded,  he  Theende. 
giueth  the  fit  ft  commaundement,that  wee  haue  no 
ftrange  Gods  before  his  face :  the  end  of  the  com- 
mademet  is,that  the  Lord  alone  will  haue  the  pre- 
heminence  amog  his  people.That  this  may  be  done  vveowefowre 
hecommaundetnthat  vngodlineffe  and  fupeiftiti-  things  to  God. 
on,wherby  theglorie  of  his  Godheadis  diminifhed, 
or  darkened,be  far  from  vs.  And  though  the  things  «.Adoration, 
which  wee  owe  vnto  God  be  infinite ,  yet  they  may  ^Confidence. 
be  referred  vnto  foure  heads  and  that  not  vnfitlie:  '.Thankcsee* 
namely  adoration,  confidence,  inuocation,  thankf-  uing. 
giuing. 

i.ComnanAtmtnu 

17  The  end  of  the  feconde  commaundementis, 

that  he  will  not  haue  his  worfhip  profaned  by  fu-  Thecndc 
perftitious  rites :  fuch  as  idolatrie  is.  And  there  bee 
two  partes  of  the  commandement,  the  former  bri- 
deleth our liccntioufnefTe,  that  we  make  not  God  1,Partw' 
fubieft  to  our  fenfes,or  reprefet  him  by  anie  (hape: 
the  fecond'forbiddeth  that  wee  worfhip  no  images 
for  religions  fake. 

18  To  the  end  he  may  induce  vs  to  this,  he  fet- 
teth  out  his  power,which  he  will  not  fuffer  to  bee  a- 
bated.Secondlie,he  calleth  himfelfe  ielous,bccaufc 
he  can  abide  no  partner.  Third  lie,  hee  auoucheth 

that  he  will  bee  arcuergerof  his  glorie  vppon  the         * 


IS  AN     ABRIDGEMENT    OJF 

children,the  childrerts  children,  die  children*  chil- 
4  dtens  children,ifwe  geuc  the  worfhip  of  his  God- 

head to  anie  other.  Fourthlie  he  promifeth  mercie 
to  the  true  keepers  of  the  commandement. 

Codceuengeth      19    ObieSl.    To  puniih  an innocent  for  another 

his  glorie  vpon  nians  fau]t  ;s  aeainft  right,  and  the  worde  of  God 

the  fourth         himfelfe* 

generation.  „        *  .  .  .  r       .      _     ,       .  . 

£z*cb.i$.io*  ^n'  There  is  no  vnnghteoulnes  m  God,neither 
doeth  hee  fuffer  the  fonne  to  beare  the  iniquitie  of 
his  father,  but  hee  is  punifhcd  for  his  owne  of* 
fence. 

20  For  if  the  vifitationbe  fulmled,when  God  ta- 

EUCFfh  Tf  IS  ketn  awa^  &race  anc*  ox^Qr  ne^Pes  evaluation  from 
jKwneiiri-  '  afemilie,m  that  that  the  children  being  made  blind 
^uiiie.  snd  forfaken  of  the  Lorde  doc  walk  in  their  fathers 

footelteps,they  beare  the  curfe  of  their  fathers  wie- 
kedneffe  :fo  thatliuingwickedlie,  they  are  by  the 
iuft  iudgement  of  God  punifhed  ,  not  for  other 
mens  offences,  but  for  their  owne  iniquitie. 
2, 1  On  the  otherfide  is  offered  the  promife  tou- 
The  promife  chingthe  fpreading  abroade  of  mercie  vnto  a  thou- 
fand  generations,  whence  thefaithfull  haue  an  ex- 
cellent comfort. 

%. Commandement, 

Three  thinges      1Z  \\ree  muft  diligentlie  note  three  thinges  in 

to  be  obferucd  tne  third :  firft,tha  t  whatfoeuer  the  minde  concea- 

1  ueth  or  the  tongue  vttereth  concerning  God,  ic 

doe  tafte  of  his  excellencie :  Secondlie,  that  we  do 

notrafhlieabufe  hisholie  worde  and  reuerentmi- 

fteries5either  to  ambition,  orcouetoufnefle,  or  for 

3  our  owne  follie.  Laft  of  all  that  we  doe  not  (launder 

nor  backbite  his  workes,but  that  we  ipeake  of  them 

with  titles  of  wifedome,  nghteoufnelTe,and  good- 

nefle. 

»3  Fur- 


CALVINS    INSTIT  VTIONS.  IiB.2.     97 
23   Furthermore ,  an  oath  is  a  calling  of  God  to  Whit  an  oth  is 
Vvitneffe  to  continue  the  truth  of  our  fpeech:  which 
by  manyplacesoffcripturcisproouedtobea  kinde  Ifa-'l9>ri'&6$ 
ofthe  worihipofGod/  In  which  refpcd  rheLorde  J?^^*  ** 
is  verie  angrie  with  thofc  which  Iweare  by  fhaungc  &*&!.;.' 
Gods.* 

24  And  the  name  of  God  is  profaned  three  v/aies: 
firft,when  men  fwearc  falfne  by  it:for  what  remai-  * 

neth  to  the  Lord  whe  he  tnalbe  robbed  of  his  truth :  7J1  VJamc  °f 
when  heeismade  the  approuercf  that  whicheis  ncdthrce°  *" 
falfc.*  wayes. 

2?  Secondlic,  whenitisvfedin  true,  but  fuper-  i 

fluous  oathes :  for  an  oath  is  not  permitted  butfor  La&*9*t*  2. 
necefliticsfake,whenwemufthaue  regard  eyther  Iof-7'l9* 
of  religion  or  ofloue.  Laft  of  all  we  fiinne  ifm  Gods 
place  by  manifeft  impietie,  wee  put  faints  or  other  3 

creatures,  when  wee  take  an  oath:  becaufe  by  this 
meanes  we  conuekh  to  them  the  eloiie  of  the  Rod-  £*°*-*i'M» 
head/  *       *5*;i. 

26  Obietf.  Chrift  his  inhibition  is  general,fweare  *.Mat.]'tlAm 
not  at  all. 

An.  Chrift  is  not  contra rie   tothefather:buthe 
corre&eth  the  abufe  of  the  Pharifes,which  did  fuf- 
fer  oathsjfo  they  were  not  f  alfe  or  the  name  of  god  The  error  of 
were  notvfed:  yea  he  doth  alfo  forbid  fuperfluous  thcPharifce*. 
oaths,  &  fuch  as  were  oblique,  and  which  arc  made 
by  the  name  of  creatures. 

27  Therefore  let  vs  conclude  that  oathes  arc 
lawfull(feeing Chrift  &  his  difciples  didfwear)and 
that  not  only  publike  oathes  before  the  magistrate, 

but  alio  priuate.    So  Abraham,  *  Iacob  ,  *  Booz,*  Ge>un.%A, 
Abdias/  did  Iweare.  ^«.jx.j'j. 

^Commandement.  *Rutb  j.13. 

28  Theendof  the  comandement  is,  that  being    lmNnfrl**io* 
dead  to  our  ownc  affections  &  workes,  wee  {hinkc 

H 


$t  AN    ABRIDGEMENT    OF 

vpon  thckingdome  of  God,and  that  we  be  exerci- 
fed  by  thofe  waies  and  meanes  which  hee  hath  ap- 
pointed vnto  that  meditation.  Touching  this  wee 
Three  thinges  niufr  cofider  three  things;  fiift5vnder  the  reft  of  the 
ud?e  C°  feuenthday  is  figured  to  the  people  of  Ifrael  the 

fpirituall  reft,  whereby  the  faithrv  11  keepe  holiday 
from  their  owneworkes,   that  God  may  worke  in 
f  f  .     n    them.  Secondhe he  woulde  haue  a  fet day,  where- 
reft.  ^m         in  they  may'come  together  to  hearethelaw,  and  do 
the  ceremonies. Thirdlie for feruats  fakes  that  they 
i  might  reft  from  their  labour. 

The  hearing         29     Notwithstanding  wee  are  taught  in  manic 
of  the  word,      places,  that  thatfhadowingof  the  fpirituall  reft  had 
the  chiefeft  place  in  the  Sabboth.* 
j  30  Theobferuingofonedayoffcuendidrepre- 

Eafe  of  feruats.  fent  vnto  the  Iewes  that  perpetuallrefhwhich  that 
Jtym.i  3.22      it  might  be  obferued  v/ith  more  religion,  God  com- 
Eztcb.  20.12     mendeci  itby  his  owne  example. 
^,  3 1  An  d  it  is  not  to  bee  doubted  but  that  Chrifte 

of  the  Sabboth  ty  his  comming  did  take  away  that  which  was  ce- 
isabolifhcd  by  remoniall  heere.Fot  hee  is  the  truth,at  whofe  pre. 
Chtift.  fence  all  figures  doe  vanifh  away.*  Therefore  let 

«T/ 6*k         a^ fupcrftitious obferuing of daiesbe far  from chri- 
^0'2'1  '        ftians. 

3  2  The  two  latter  caufes  are  like  conuenient  for 

all  ages.  Though  the  ceremonies  be  taken  away,yet 

Why  we  meet  -,.  js  neceiTarie  that  we  meete  together  to  heare  the 

Church! int  C  word,to  breake  the  myfticall bread,  and  to  commo 

praier.  Againe  that  feruants  &  labourers  haue  their 

reft  from  labour. 

Obieff.  This  commaundement  was  giuentothe 
Iewes  and  not  to  vs. 

j4n.  We  be  the  children  of  God,therefore  he  did 
no  lciTe  prouide  for  our  nccefiity  thenfor  the necef- 
fide  of  the  Iewes. 

s&f. 


CALVINS    INSTITVTIONS.     iib.2.        99 

.£/•  efl     Why  doe  we  not  come  together  daily. 
.  ■  >.  Would  God  we  might,but  feeing  the  weak-  The  profite  of 
ncilc  .<f  manie cannot fuffcr  that,  why  doewcenot  congregations. 
obey  the  order  which  God  hath  laid  vpon  vs? 

33  Obieil.  The  chriftian  common  people  is  nou»  The  obferufng 
rifhedin  Iudaifmc,becauie  they  retaineiome  obl'er-  of  the  Lordes 
uation  of  daies.  day* 

An.  .We  obferue  the  Lords  day,  not  as  ceremo- 
nies with  moft  ftrait  religion,  bu:  we  take  it  as  a  re-* 
medie  neceflanc  for  retaining  order  in  the  church. 

Obiett.  Paul  teachcth  that  Chriftians  mult  not 
be  iudged  in  obferuingdayes,*  in  another  place  he  C0L2.16. 
auoucheth,  that  it  is  a  fuperititious  thing  to  iudge  *Rw».i4.j. 
betweene  day  and  day.* 

j4n.  He  taketh  away  the  abufes  whereby  they 
darkened  the  glorie  of  Chnfte,and  die  light  of  the 
Gofp  el,by  re  tainin  g  ma  do  we  s  ? 

34  But  the  Lords  daycommethinfteedeofthe  T, 
Sabboth:  becaufe  there  is  an  end  made  of  that  true  dayin^h      c 
reft, which  the  old  Sabboth  did  fhadow^n  the  refur*  the  Sabboth.° 
rcdion  ofChrift,and  therein  is  itfulfilled. 

5.  Commandement. 

3  f    Becaufe  the  obferuine  of  that  order  which 
the  Lord  hath  appointed  doth  pleafe  him,  the  de- 
grees of  honour  appointed  by  him,ought  not  to  be  We  m"ft  not 
taken  away  orrefiftedby  vs.Whereuponitdothfol-  n^jftLrdV™". 
low,thatit  is  forbidden,that  we  doe  not  diminim  a-  ucof  ouVfifp"" 
nie  whit  the  dignitie  of  fuperiours,  either  through  riours. 
contempt  or  ftubbornnefleorvnthankfulnes.  And 
the  moft  amiable  fuperioritie  is  fet  before  vs  for  3  Partes  of  ho. 
an  example,  that  we  may  more  readilie  bende  our  nour* 
mindes  vnto the  cuftome  of  fubmiflion.  f^* "  *7' 

36"  But  by  diuers  appurtenances  of  the  law  it  ap-  *Deue°fla 
peareth  that  there  bee  three  parts  of  honoururcue-  19  20. 
rencc  *  obedience,f  thankfuJnes.*  Ma*-1 J-*. 

Hi; 


loo  AN    ABRIDGEMENT    o? 

The  promifc  of     37   There  is  a  promife  added,which  doth  better 
long  lifcisnot  admonifh  vs,how  acceptable  that  fubmiffion  is  to 
alvayes  fulfil.  God,whichiscommaunded  v  sin  this  place. 
led*  ObieEi.  But  the  promife  is  not  alwaies fulfilled. 

Becaufe  manie  godly  men  do  die  before  they  come 
to  ripe  age. 

*4n.   That  turneth  to  the  good  of  the  godlie ;  for 
long  life  is  promifed  fo  farre  as  it  is  a  bkmng. 
Howfarrewe       38    Furthermore  we  muft  note  that  this  fubmiC- 
muft  obey.        fi5 1S  a  degree  or  ftep  toward  the  honoring  of  that 
foueraigne  father.  Therefore  if  they  prouokevs  to 
tranfgrefie  the  lawe,  then  theyoughtworthilieto 
be  accountednot  our  parentesbutftraungers.Thc 
.~  fame  refped  muft  we  haue  of  other  fupenours. 

G      *  6  Commmandewen/. 

3  9  The  end  of  the  comandement  is:becaufc  the 
Lorde  hath  knit  togcather  mankrnde  by  a  certainc 
vnitie,the  faf  tie  of  all  ought  to  be  committed  to  e- 
uerie  one. Therefore  all  violence  and iniune,wher- 
by  the  bodieofour  neighbour  is  hurt,  is  forbidden 
\ut.l.ll.  vs,yea he  is  called  a manflcar  which hateth his  bro- 
Hat'red.   "  ther.* 

why  wc  muft         40  Therefore  let  vs  not  doe  that  to  our  neigh- 
doe  §00^  *°      bour,  which  we  would  not  haue  done  to  our  fclucs: 
*  becaufe  man  is  both  the  image  of  God3and  alfo  our 
flefli. 

7  Commandemetit. 

bdd 'a""  f°r'      4I  The  ende °f  this ; becaufc GocI  loucth Pure- 
ncltejlet  vs  abandon  all  vncleanne0c:yealet  vs  mo- 
derate and  order  all  parts  of  our  life  chaftlie  &  con- 
tinentlie.Let  him  that  canot  contain  marry  a  wife.* 
42  Obieft.  Virginite  is  an  excellent  vertue. 
vlrcimcie  is  an      ^n'  It  is  denied  to  fome,  it  is  graunted  to  other 
exccllcntver-    fome  for  a  time. 

«*c.  Sty  eft.  Being  holpcn  by  thehelpeof  God,  wee 

can 


CALVINS    INSTITVTIONS.     tiB.a.       101 

can  doc  all  things. 

43  An,  The  Lordehelpeth  thofeonelie,  which 
walkein  his  waics.  Therefore  let  no  man  contcmne 
matrimonie,  as  a  thing  vnprofitable  and  fupcrrlu- 
ous  for  him.  Let  no  man  defire  otherwifc  to  leadc  a 
finglelife,then  if  he  can  want  a  wife. 

44  Therefore  when  he  forbiddeth  adultcrie,hc  wanton  beh* 
requuethintegritiebothofipiritjandbodiejhefor-  uiourot  the 
biddethlaying  in  wait  for  the  chaftitie  of  another,  bodieisior- 
both  by  wanton  behauiour  of  the  bodie,and  impure        cn* 

and  filthie  geftur  cs  and  fpe  eches. 
8  Cummandcment. 
4?  The  end:becaufe  god  abhorrcth  vnrighteouf. 
nelfe,that  euerie  man  may  haue  his  own.And  there  Tne  kindes  of 
be  manie  kinds  of  theft :  one  is  in  violence :  another 
in  malicious  cofonage :  another  in  clofe  deceite,  in 
flatterie,&c.Thcrefore  all  crafts  whereby  the  goods 
of  our  neighbours  are  conueighed  to  ys,  are  to  bee 
counted  thefts. 

46  Therefore  wee  (hall  rightlic  obey  this  com- 
mandementjif  being  content  with  our  eftate  ,  wee 
feeke  to  get  no  gaine,but  that  which  is  honeft :  and 
on  the  otherfide,if  we  faithfullie  help  with  our  cou- 
cell  and  hcJpe,al!  men  fo  farre  as  wee  can,  to  keepc 
that  which  is  theirs. 

o  Command  em  em. 

47  The  end  thereof  is,becaufc  God  who  is  truth 
hateth  lying,  that  wee  muft  vfe  truth  among  our 
felues.  Therefore  the  fumme  (hall bee  that  wee  nei- 
ther hurt  anie  mans  good  name  by  falfe  flanders,or 
that  we  do  not  hinder  him  in  his  goods  by  fafthood: 
but  that  we  employ  our  faithfull  indeuour  for  eue- 
rie man  fo  much  as  wee  can  in  defending  truth,  to 
maintaine  thcintegritie  both  of  his  name  and  alfo 
of  his  goods. 

Hiij 


joi  AN    ABRIDGEMENT    o? 

48  Qitejl.  If  weedifcoucrthefaultesof  other 
men  and  lie  not,  fhallwe  be  giltieofthat  comman. 
dement? 

An,  He  which  forbiddeth  the  name  of  thy  bro- 
ther to  be  defiled  by  lying ,  w  ill  aifo  haue  the  lame 
preferued^vntouched. 

10  Comr/iandement. 

49  The  end  is,  becaufe  God  will  haue  the  whole 
mindc  pofferTed  with  the  affection  of  loue,  allluft 
that  is  contrarie  tolouemuftbe  driuenout  of  the 
minde.  Therefore  the  famine  (hall  be,  that  no  cogi- 
tation creepe  into  our  mindes,  which  may  moue 
them  with  hur  tfull  concupifcence,and  iuch  as  may 
turne  to  another  mans  hinderance. 

Obieci  This  commaundement  is  fuperfluousjbe- 
Whether  the^  caufe  vncjcr  tneft  and  whoredome  is  contained  and 
tenth  comma-  -    ,  .  ,  ,        ,  r         ,      . 

dement  of  the  forbidden  the  purpofc  to  doe  hurt. 
law  be  fuper-        An,  The  purpofe  is  one  thing,  the  cocupifcence 
&uous. ;  or  deiire  is  an  other  chiug,  the  other  commaur.de- 

ments  confider  the  deliberate  confentof  the  wil  yn- 

ro  euill-butthis  the  defire,  euen  without  luch  both 

a  (Tenting  and  alfo  deliberation. 
What  phama*      *°    °*'e&'     Shall  iantafies  which  are  rafhlie 
fies  are  sonde-  toffed  in  the  minde,and  doe  at  length  vanifh  away 
ncd.  be  condemned  for  concupiscences  ,  whofe  place  is 

in  the  heart? 

A».    No  :  but  fuch  as  bite  and  ftrike  the  minde 

with  luft.  They  which  fe  eke  two  commandements 
The  error  of  in  the  forbidding  of  cocupifcence,  they  rent  in  pee- 
the  Papiftes.     ces  by  a  peruerle  mangling  that  which  was  one. 

5 1  Furthermore  the  perfection  of  that  hohneflc 

confifteth  in  thofe  two  points  which  we  haue  alrea- 
the^awT^  °f  die  reliearre^  tnat  we  loue  ^e  Lord  God  with  our 
Z)eut.6.s'.&i  1  wn°le  hearte  5  with  our  whole  foule,  with  all  out 
13.  '  ftrength;  and  our  neighbour  as  our  felfe.* 

jz    Obitft. 


CALVINS    INSTIT  V  TIONS.  tiB.i.  ioj 
f  i  ObieSt.  Chriftc  and  his  difciples  when  the/ 
rehcarfe  the  fumme  of  the  la  we,  they  omit  the  fir  ft  why  Chrift 

table.  '  ^o:h  fomtimes 

An.    They  do  it  for  this  caufe,  becaufe  the  ftu-  ™£cc  j^™0" 
die  of  righceoulheffe  and  intcgritie,  doth  more  ap-  u^c  0njy  C 
peare  in  the  fecond  then  in  the  firft. 

53  Obietf,  Therefore  it  is  more  worth  to  the 
fumme  of  righteoufnefle,  to  Hue  innoccntUe  with 
men,  then  to  honour  God  with  godlines. 

An.  No  trulie,but  becaufe  no  man  doth  truly  ob- 
ferueandkeeploueinallpointes,  vnleflfe  hefearc 
God,  the  approuing  of  godlinefle  is  taken  thence  Eph.1.4. 
alfo.*  *Ce/.j.»4. 

54  Therefore  our  lifefhalbebeft  framed  accor- 
ding to  the  will  of  God,and  the  prefcript  of  the  law 
when  it  fhall  be  moft  f ruitfull  to  our  brethren  in  all 
points  :fo  that  we  hue  rather  to  our  neighbors  then 
toourfelues. 

Obiecf.  Loue  beginneth  with  it  fclfe. 

An.  Yea  loue  doth  not  feeke  the  things  that  arc  Whether  louc 
her  owne.*  beginnc  «  her 

ObitSt.  The  thing  ruled  is  inferiour  to  the  rule.  xxat.%%j% 

An.  When  Chrift  comraaundeth  that  wee  loue  Touching  our 
our  neighbours  as  ourfelues,he  will,thatwebe  rea-  neighbour, 
die  with  no  lefie  chcerefulnelfc  to  doe  good  to  our 
neighbour  then  to  our  felues. 

S$    Alfo  wee  muft  note  that  vndcr  the  worde  Wl?CI's  me?nt 
neighbours  Chrifte  interpreted  it,  *  we  compre-  Neighbour, 
hend  all  mankinde,and  alio  our  verie  enemies.        Lufy.io,  $6. 

$6  Obiect.  That  which  is  fpoken  touching  the 
not  defiring  of  reuenge,and  the  louing  our  enemies 
is  a  counfell  not  a  commaun dement. 

An.  Yea  commandementsare  common,  which  TroA5.1t 
do  moft  ftraightlic  require  at  our  hands  loue  of  cur  *Exod  25'4» 
enemies.*  *A«r  12.55 

Hiiij 


104  AN    ABRIDGEMENT    OF 

57     It  is  manifeft  that  Chriftc  commaundech, 

Lou e  your  encmies,dogood  to  thofe  that  hateyou, 

&c.That  you  may  be  chiidre  of  your  father  which 

is  in  heauen.* 

Obieci.  It  wsre  a  burden  too  hcauie  for  ChrifU- 

Mat  544.         ans^to  loue  their  enemies. 

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

ObhB  Chriftians  are  vnder  the  law  of  grace. 
./*».  They  ought  not  therefore  any  more  to  giuc 
themielues  to  vices. 
Aveniallfinne.       58    Obieft.      Luft  without  a  deliberate  affent, 
which  doth  not  long  continue  in  the  hearty  is  a  ve- 
niallfinne. 

Jn.  Where  the  tranfgreflionof  the  law  is  ,therc 
_  is  the  curfe.  Paule  caileth  death  the  rewarde  of 

^m'6^         finne.* 

??  So  faith  the  Prophet  Iikewiferthe  foule  which 
"c  " l  ,2°     hath  finned  fhall  die.*  Therefore  euerie  fin  is  mor- 
tall. 

„.,     ,     ,.  Qbit&%    Thefinnesofthe  faints  are  venial]. 

Why  the  finns  T  ,  r   1  1 

of  the  Saintes      •*"*  ^  graunt,butnot  or  their  ownenature,but 
are  pardonable  becaufe  they  obtaine  pardon  through  the  mcrcic 
of  God. 

Chap,   ix. 
That  Chifi although  he  was  knowenvnderthe  law  to 
the  Iewes3yet  was  he  delivered  unlle  by  the  Gofpel. 

I  >""I~'HE  fathers  did  in  deed  taft  of  grace, which 
X  is  at  this  day  offered  to  vs  more  fullte:  They 
faw  the  day  though  with  a  darker  fight,  the  glorie 
whereof  doth  now  fhine  in  the  Goipell  without  any 
veLcputbetwecne. 

%  Fur* 


CALVINS    INSTITVTIONS.  Lib.  2.     ioj 

z     Furthermore  I  take  the  Gofpell  for  thccui-  WhfctteGtfi 
dentmanifeftationofthemvfterieofChrift.  " 

ObicB.  The  Gofpell  is  the  doctrine  of  faith*,  ^timjt.9 
Therefore  whatfoeucr  promifes  are  foundecucrie 
where  in  the  Lawe  concerning  free  forgiucneffe  of 
finnesjthey  are  counted  partes  therof. 

\An.  I  graunr,  if  we  rake  the  word  Gofpell  large- 
ly. Bu:  according  to  the  principall  figniScation  it 
is  applyed  to  the  publiihingc  of  gace  geuen  in 
Chrift*.  jjgj* 

Obiecf.  By  the  faith  of  the  Gofpell  the  fulfilling  sciuctus. 
of  all  promifes  is  brought  vnto  vs,therfore  we  ftad 
no  longer  in  ncede  ofpromiles. 

An.  We  enioy  in  deed  ihe  benefits  which  Chrift  Hope  is  nouri- 
hath  purchased;  yet  that  is  true,  that  our  faluanon  fhedby  promy 
is  hiclde  in  hope*.  Therefore  the  holy  Gheft  com-  les; 
maundeth  vstoleane  vpon  promifes  Co  long  as  wc  2  7v«.t.il 
liue.  »  Cor. 7./. 

4  ObieSI.  The  Lawis  fet  againft  the  Gofpell  as 
the  merites  of  works  are  fet  againft  free  imputation 
ofrightcoufnefTe. 

An.  The  Gofpel  did  not  fo  fucceed  the  whole  Law 
that  it  might  bring  another  way  to  atraine  to  falua- 
tion, but  rather  that  it  might  proue  that  that  was 
firme  ,  whatfoeuer  it  did  promife,and  did  ioyne  the 
bodie  totheinadowes*.  '  "' 

$     Furthermore  Iohn  came  bctweene  rhc  Law  John wa^put 
andtheGofpelljwhohada  middle  office  betweene  bcuvccncthc 
the  Prophets  which  were  interpreters  of  the  Law,  ^awe  *ml  tlie 
and  the  Apoftles  which  were  preachers  of  the  Gol-  ^J[x  ' 
pell. 

Chap.  x. 
Of  the  livelihood  of  the  old  and  new  Tcflament. 
I  »TpHe  couenantof  all  the  fathers  doth  nothing 
1  differ  fro  ours  in  lubftace  &  very  dced,that  it 


10*  AN    ABRIDGEMENT  OF 

I  is  alone  and  the  fame ,  yet  the  adminiftration  doth 

The  agreemct  varie.  And  they  agree  in  three  pointes.  Firft  the 

betwecne  the   iewes  were  adopted  into  the  fame  hope  of  immor- 

Cofpell.  talitiewhercintowe  are.  Secondly  the  coucnaunt 

a*  -        whereby  they  were  reconciled  to  the  Lord  was  vp- 

holden  by  no  merites  of  theirsabut  only  by  the  mer- 

cieof  God  who  called  them.  Thirdly  they  knewe 

Chrift  to  be  the  Mediatour  3  by  whom  they  (hould 

both  be  coupled  to  God3and  alfo  be  made  partakers 

ofhispromifes. 

1  3     The  frftisprouedby  the  teftimonieof  the 
Apoftle,whofaitlyhat  God  the  Father  had  promi- 
fed  long  before  in  the  hche  Scriptures  by  the  Pro- 
phetes  5  the  Gofpell,which  he  pubiflied  concer- 
to;». x.z.cM'  ninghis  ionne  according  to  the  appointed  time*, 
V*                And  the  Gcfpell  doth  not  hold  mens  hearts  in  the 

ioy  of  this  prefent  life,  but  it  doth  extoll  them  vnto 
the  hope  of  immortalitic. 

2  4  The  fecondappearethby  the  faying  of  Chrift: 
Abraham  reioyced  to  fee  my  day,he  fawe  it,an  d  rc- 
ioyced .   And  the  preaching  of  the  Gofpell  in 

loh.%.%6.  Chrift, doth  nothing  elfe  but  pronounce  that  a  fin- 
The  end  of  the  ner  js  iuftigecj  through  the  fatherly  kindenefle  of 
the  Gofpelt.     ^od  without  his  owne  deferuings. 

5  And  Paule  teacheth  that  they  had  the  fame 
Mediator,which  maketh  thelfraelits  equal  with  vs, 
not  only  in  the  grace  of  the  coucnat,but  alfo  in  fig- 

t.Cor.  io.i  Vi.  mfication  °^tnc  Sacranicts,bicaufc  they  were  bap- 
Thcrcji-?  the;  '  tized  whe  they  pafled  through  the  fea,&in  y  cloud, 
fame  media-  ObitSi.  That  pafling  was  carnallbaptifme. 
twir  of  both  jn%  It  anfwered  to  our  fpirituall  baptifme.  For 
e  amems.  •  t  f0jjowet ^  tkat  they  eat  the  fame  fpirituall  meate. 
which  we  eate,  and  they  did  drinke  the  famefpiri- 
i.Ccr.io.n.     tualldiinkc  which  we  drinke,namcly  Chrift*. 

6  Otietl,  Your  fathers  did  eate  Manna  &  are 

dead 


CALVINS    INSTITVTIONS.  Lib.  i.    toy 

dead.  He  which  cateth  my  flefh  mail  not  die  for  c- 

uer*.  Therefore  it  was  not  the  fame  meate.  Ioh4.it* 

Jin.  Chrift  doeth  reprehendethelewes  which  JUmta' 
comprehended  nothingin  Manna,  butarcmcdie 
for  their  carnall  neede  and  hunger:  they  dyd  not 
pcarcc  vnto  that  high  myfterie  wherumo  Paul  hath 
rcfpcct.  Therefore  Chrift  (hewcth  that  they  oughc 
to  waitcfora  farremore  excellent  benefitc  at  his 
handes  ,  then  that  which  Moles  gaue  to  their  fa- 
thers,astheyfayd. 

J     The  fathers,  Adam,Abeil,Noc,  Abraham  &  f 

all  the  reft  which  were  illuminate  by  the  word,fcing  The  Fathers 
they  did  fticke  to  God,  ic  is  not  to  be  doubted  ,  but  had  *e  ^amc 
that  they  had  an  entrance  into  the  immortall  king-  „°(Je,°/ctr:  u 
acme  or  God.  For  it  was  a  iound  partaking  or  God  wc  juuc# 
which  canot  be  without  y  good  thing  of  eternal  life. 

8  Al'.o  in  that  couenant,  I  will  be  your  God,  you  a 
ihalbe  my  people*,the  prophets  did  rlwayes  copre-  The  fame  co* 
hend  bodi  life  and  faluation .  and  all  the  iumme  of  «enanc. 
bleftednes.                                                                    Umt.z6.ix. 

9  Furthermore  he  did  not  only  teftifie  that  he 

was  their  God,but  he  did  alfopromire  that  he  wold  3 

alwayes  be  their  God,  faying,  I  will  be  the  Gbdof££^God 
your  feed  after  you,  that  rheir  hope  being  not  con-       '  ' '  ' 
tent  with  prefent  good  thmgs,might  extend  vn.oe-  The  fame  ma. 
ternitie.  ncrofliuing. 

10  Furthermore  the  ftate  of  life  which  was  en- 
ioyned  thefathers,was  a  continual!  exercifc,  wher- 
by  they  were  put  in  mind  that  they  were  of  all  moft 
miferable,if  they  lhould  be  happie  only  in  this  life. 

1 1  Abraham  efpccially,  who  is  called  the  father  Abraham 
of  the  faithful,  was  lb  tolled  during  the  whole  courfc 

of  his  life,  that  if  anie  man  wiHdepaiut  as  in  a  table 
a  paternc  of  a  calamitous  and  wretched  life ,  he 
{hall  find  nothing  more  fit. 


io?  AN    ABRIDGEMENT   OF 

Ifiwc.  I  z  Ifaac  who  is  afflicted  with  lefle  miferies,doth 

yetnotwithftading  fcarce  taft  euen  lightly  offweet- 
Iacob*  nefle.  Iacob  is  nothing  elfe  but  a  platforme  of  ex- 

treme vnhappineffe. 

13  If  thefe  holie  fathers  did  waite  for  a  blefied 

life  at  the  hand  of  God,  they  both  thought  vpon  8c 

fawe  another  blefTedneffe  then  that  of  the  carthlie 

life.To  this  ende  tendeth  it  that  they  made  fo  great 

Buryallinthej  account  of  the  fcpulchre  in  the  landeof  Chanaan, 

landofCanaan  whkh  was  vndoubtedly  a  myrrourof  eternall  feh- 

citie. 

5  14  Fiftly  to  what  ende  fhould  Iacob hauedefi- 

?diendh°fthC  rec*  ^°  carne^y  an^  w*tb  f°  §reat  daungcr  hauc 
nS  u       fought  to  get  the  prehemmcnce  of  the  firil  begot- 
ten, vnlefie  he  had  had  refped  vnto  an  higher  blek 
fing. 

1  ?  There  is  extant  in  Mofcs  an  euident  declara- 
tion of  thefprituallcouenant.WLh  how  great  cer- 
taintie  doth  Dauid  direct  all  his  thinges  vnto  that 

16  Neither  may  we  othcrwife  vnderftand  thofe 
thinges  which  he  writeth  eucrie  where  of  the  prok 
perousfuccefle  of  the  faithful!,  buttoapplie  them 
vntothemanifeftationof  thehcauenlygloiie,  be- 

s!i\i'l%  cau*"e  in  tms  wor^  tncy  arc  opprefTed  with  all  man- 
«40.14.  nerofmiferie. 

17  Therefore  they  lifted  vp  their  mindes  vnto 
the  fan&uarie  of  God,  wherein  was  layd  vp  in  ftore 
for  them,  that  which  doth  not  appearein  the  fha- 
dow  of  this  prefentlife. 

1 8  They  fayd ,  the  wrath  of  the  Lord  endureth 
but  the  twinkling  of  an  eye  :  and  in  his  mercie  is 

yS'io'*  ,ife*:  the  reraembrance  of  the  iuft ^™11  be  in  bleil 
'PfailxZiK.  ^n§:  but  the  name  of  the  wicked  fhall  wither  a- 
^-.34.21.        way*. 

19  Aboue 


CALVINS      INSTITVTIOINS.     LTB.    2.    Io^ 

1 9  Abouc  all  the  refl:,that  faying  of  lob  is  nota- 
ble, I  know  that  my  redeemer  liueth,and  that  Ifhall 
rife  out  of  the  earth  in  the  laft  day  :  and  I  fhall  fee 

Gpd  my  Sauiour  in  my  flefh*.  *  j0fa9,%f, 

Obkii.  Thefc  were  lpeeches  only  of  a  few.Wher- 
by  it  is  not  proucd  that  there  was  fuch  doctrine  a- 
mongthelcwes. 

jin.  They  were  teachers  of  the  common  people, 
who  did  openly  publiih  the  common  principles  of 
religion. 

20  If  we  come  downe  to  the  latter  Prophets,the 
nigher  they  came  in  fucceffc  of  time  vnto  the  per- 
fect dcliuerance,fo  the  matter  was  daily  made  more 
plaine  by  increafings  of  reuclation. 

2i  Let  vs  content  our  fclues  with  one  example, 
of  the  vifion  of  Ezcchiell ,  wherein  he  was  taught 
concerning  the  refurrec"tion  of  the  dead :  or  with 
the  faying  cf  Ifayas*,Thy  dead  {hall liue,  my  corps  £*<*•  J7*> 
{hall  alfo  rife  againe.  JA  **•»* 

22  So  likewifc  Daniell ,  In  that  time  Michaell 

the  great  prince  (hall  rifc,who  ftandeth  for  the  fons  ^**»1 *•*• 
of  his  people,  &  the  time  of  tribulation  fhall  come, 
&c.  And  of  thofe  which  (hall  fleepe  in  the  duft  of 
the  earth  ,  there  {hall  awake  fome  to  life  eternal], 
fometoeternallihame. 

23  Therefore  let  vs  conclude  that  the  old  Tefta- 
mct  which  the  Lord  made  with  the  people  of  Ifrael 
was  not  limited  by  earthly  things,  but  it  contayned 
the  promife  of  the  fpirituall  and  eternall  life. 


'VV 


Chap.     xi. 
Of  the  difference  of  both  Tefiaments. 

Hat  ?  mall  there  then  be  no  difference 
left  betweenc  the  old  &  new  Teftament? 


*• . 


HO  AN    ABRIDGEMENT     OP 

Fiuc  dlfFcren.       An.  Yes  verily, which  appcareth  in  fiue  pointer 

ccs»  firft  becaufe  in  the  olde  Teftament  the  Lord  gaue 

theheauenlyinhcritancetobc  holdcn  and  tailed 

1  vndcr  earthly  benefices  vand  nowe  he  doth  ilraight 

way  dircdt  our  minds  vnto  it. 

2     That  (hall  better  appeare  by  the  fimilitude 

Gd.4.1*  which  Paule  fctteth  downe  co  the  Galathians*,  he 

compareth  the  nation  of  the  Iewts  toayongheire, 

who  not  being  as  yet  fit  to  gouerne  him  felfe ,  doth 

followe  the  leading  and  guiding  of  his  tutor.Thcre- 

fore  they  had  the  lame  inheritance  appointed  for 

them  which  is  appointedforvs:  but  yet  they  were 

Why  the  fa-     noc  as  yet  ty  reaion  of  their  age  apt  to  enter  into  it, 

thcrs  made       and  to  enioy  the  fame. 

more  accompt  3  This  is  the  reafon  why  the  holie  men  did  make 
©i  this  life  more  account  of  this  mortall  life,  and  of  the  bleP 
fing  thereof, vnder  the  old  Teftament,  as  being  a  fi- 
gure of  fpirituall  felicitie,  then  is  now  meete  to  do: 
loon  the  other  fide  God  (hewed  more  often  tcfti- 
monies  ofhisiudgement  vpon  the  reprobate^inbo- 
dilie  punishments. 

4  There  is  another  difference  in  figures,bccaufe 
the  olde  Teftament  did  make  a  fhew  onelyof  the  i- 
mage,the  truth  being  abfent,and  of  the  fliadowe  in 
freed  of  the  bodie :  the  ncwe  Teftament  geueth  the 

*  truth  being  prefent,and  the  found  bodie*. 

fi  °unr«in<ff  the  *  Hereby  it  appeareth  in  what  fenfe  the  Apo- 
©fd  Teftament.  ftfe  &id,  that  the  lewes  were  brought  by  the  fchoo- 
JHeb.y.  1 1.&  Img  of  the  Lawe  vnto  Chrift*,bcfore  he  was  reuea- 
9.9.&  10. 1.      Jed  in  the  fkfh. 

*G*I.m&  6  Qbiect,  The  faith  of  Abraham  &  of  the  pro- 
*u  phets  did  furpaffe  ours. 

An.  The  qu^eftio  is  not  what  grace  God  beftowed 
vpon  a  fewe,but  what  ordinarie  difpenfation  he  fo- 

*  lowed  in  teaching  the  people.  Againc  they  neuer 

had 


V„  ft  L  V    1  I>  3        11>0    111V11V»I>0.      lib,     ;.      Ill 

hadfo  great  clcernes  offight,but  thank  did  in  fomc  * 

parttaftof  the  datknefle  of  thcworld*.  Siwo% 

7  The  third  difference  is  becaufe  the  old  Tefta- 
ment,is  by  rcafon  of  the  Lawe  called  the  minifterie 
of  death :  and  the  newe  of  life :  that  of  damnationj 
this  of  righteoufnefie :  that  that  is  difanulled,  this 
rcmaincth*. 

8  Which  thing  is  more  eafilie  declared  by  com-  3 
paring  both  together.  The  old  Teaament  is  literaU,^t°J^^a 
becaufe  it  was  publifhed  without  the  effectuall  wor-  niftcric  of  ' 
king  of  the  Spirit :  the  new  is  fpirituall,  becaufe  the  death 
Lord  hath  ipiritually  ingrauen  it  in  mens  harts:  the  Ier-  i  M l 
old  is  deadly  ,  becaufe  it  can  do  nothing  elfe  but  in-  2'Corh* 
wrap  all  mankind  in  the  curfe:thc  new  is  the  instru- 
ment of  life,  becaufe  it  reftoreth  into  fauour  with 
God,men,being  deliuered  from  the  curfe. 

5>    The  fourth,  the  Scripture  calleth  the  old  Te-  4 

frament  the  tefhmentof  bondage,becaufeitingen-  *  c  c.lcl  ™S*" 
drcth  feare  in  mens  mindes :  but  the  new  the  Tefta-  ftamVmof  * 
ment  of  Lbertie,  becaufe  itlifteth  them  vp  vnto  af-  bondage 
fiance  and  fecuritie. 

Obieft.  The  fathers  had  the  fame  fpirit  of  faith 
which  we  haue,therfore  it  foUowcth  that  they  were 
partakers  both  of  the  fame  libertie,and  alfoioy. 

jin.  That  came  not  from  the  Lawe  but  from  the 
Gofpell,  whereto  as  to  an  whclfome  help,  they  fled 
being caftdowne.  Notwithstanding  they  werefub* 
iccl  to  the  lame  bonds  of  obferuations,andburdcns 
whereto  the  people  are  bound. 

io  Thefe  three  later  differeces  are  comparisons 
of  the  Law  and  Gofpell:  and  the  firft  reacheth  far- 
ther, namely  vnto  the  promifes  which  were  geucn 
before  the  Lawe ,  which  are  not  to  be  counted  of 
the  oldTeftament.  Scing  that  thofe  which  had  the 
were  directed  vnto  the  Mediatour,  as  were  the  fa- 


thers  which  liued  vnder  the  old  Teflament» 

?  ii    The  lift  difference  lieth  in  that,  becaufe  the 

Lord  had  feparated  one  nation  vntill  the  comming 

of  Chri/t,  wherein  he  did  containethe  couenaunt 

Dctet.iz.%  &    of  his  grace*  .But  when  the  fulneffe  of  time  appoin- 

W.J4*  te(j  for  therefloringofail  things, came,  Chrift  was 

geuen ,  and  he  is  the  reconciler  of  God  and  man, 

the  wall  of  feparation  is  pluckt  downe ,  and  Chrift 

i$madeallinall,towhomc  the  Gentiles  aregiuen 

for  his  inheritance,  and  the  endes  of  the  earth  to  be 

?faU.%.&  ?a.  his  owne*.  The  Gofpellis  preached  to  all  crea- 

1 2  And  Chrift  him  felf  did  not  forthwith  fo  fone 
Why  Chrift  *S  hc  h"S™  to  preach  proceede  to  the  calling  of  the 
did  not  preach  Gentiles, but  he  deferred  it  vntill  luch  time  as  ha- 
ftrcighewayes.  uing  perfectly  fulfilled  theworkeofourredemptio, 

and  hauing  ended  the  time  of  his  humbling ,  he  re- 
'Pbll.i'9»  ceaued  of  the  Father  a  name  which  is  aboue  all 

names,beforc  which  euerie  knee  mould  bow*. 

13  Obieft.  Itisnotagreable,thatGod,in  who 
there  is  no  chaunge ,  (hould  haue  furrered  fuch  a 
chaunge ,  that  he  lhould  afterwarde  difanull  that 
which  he  had  once  commanded  and  commended. 

Jin.  God  is  not  therefore  chaungeable ,  becaufe 
Whereto  the  ^e  aPP^e<^  diuerfe  form*  to  diuers  ages,  as  he  knew 
vnlikelihoor!  it  was  expedient  for  euerie  one.  So  the  husband- 
ofbot^  Tcfta-  man  appointed*  one  kind  ofworke  to  his  familiem 
men»  doth      winter,  and  another  in  fommer.  The  father  trai- 

Afimilitude.     lleC^  VP  *"*  cni^ren  a^er  one  *orc  m  ^^  cmW- 
An  other.    '     hood,and  after  an  other  in  youth*. 
GxL+.u  14  Qteft.  But  could  not  God  as  well  from  the 

beginning,  as  after  the  comming  of  Chrift ,  reuele 
cternall  life  in  plainc  words  without  ahie  figures, 
teach  thofcihat  were  his  by  afew  &  euidentfignes 
or  Sacraments,  geue  the  holy  Ghoft,fpread  abrode 

his 


CALVINS  INSTITVTIONS.   Lib.i.   nj 

grace  throughout  the  whole  world? 

An.  He  could. 

Queft.  Why  did  he  knot,  that  fo  great  diucrfity 
might  be  taken  away? 

An.  He  would  not.  Whatfoeucr  God  hath  done, 
let  vs  not  doubt  but  that  it  is  wifely  and  nghteouflic 
done ,  although  we  be  often  ignorant  of  the  caufc 
why  it  ihould  haue  bene  done  fo. 

Chap,    x  i  i. 
ThatChriflmuflhaue  bene  made  wan  that  he  mighi 
fulfill  the  office  of  a.  Mediatour, 

l  VTOwc  it  was  verie  expedient  for  vs  that  he 
IN  ihould  be  both  verie  God  &  very  man ,  who 
was  to  be  our  Mediator.For  feing  our  iniquities  had 
quite  (hut  vs  out  &  eftranged  vs  from  the  kingdomc 
of  heauen,  no  man  could  be  the  interpreter  for  re- 
ftoring  of  our  peace.  All  men  were  afTrayed  when 
they  law  God,  as  being  fonnes  of  Adam :  alio  cuen 
ihe  verie  Angdlshadnecdeofanhead,  that  they 
might  cleaue  to  their  God.  Therefore  not  without  The  angels  do 
cauie  doth  Paule ,  when  he  fetteth  before  vs  Chrift  Jhroulh  cSift 
to  be  the  Mediator,exprefTe  plainly,thatheisman. 

z    That  was  alfo  the  office  of  the  Mediator,that      — • 
he  might  fo  reftore  vs  into  the  fauour  of  God,  that  x"  '  *' 

he  might  make  vs  of  the  ibnnes  of  men,his  chiidre:  The  office  of 
of  heircs  of  hell,heires  of  the  kingdome  of  heauen:  the  mediatour 
that  he  might  fwallowe  vp  death :  ouercome  iinnc. 
Who  could  do  this  vnl.iTe  the  Sonne  of  God  were 
made  alfo  the  fonne  of  man :  and  fo  take  ours  vpon 
him,to  conueigh  his  vnto  vs  r&  (o  make  that  which 
was  his  by  naturcjouw  by  grace  Thc  ob^iencc 

3     This  was  another  point  of  our  reconciling  to  of  the  Media- 
God,  that  man  who  had  through  his  owne  dilo-  l°r. 

I 


,i4  AH    ABRIDGEMENT    OF 

bedience  deftroycd  him  felfe ,  mould  for  a  rcnicdie 
fet  obedience  againft  ir,  mould  fatisfie  theiudgmec 
of  God,  {hould  fuffer  the  punifhment  due  tonnne* 
Therefore  our  Lord  came  forth,  being  verie  man, 
he  put  vpon  him  the  perfon  of  the  Father,  that  he 
might prefent  our  flefh before  the  iudgementfeate 
ofGod,for  the  price  of  fatisfa&ion ,  and  that  he 
might  in  the  fame  flefh  fuffcr  the  punifhment  which 
wehaddeferued. 

4  Obieft.  Although  there  had  needed  no  rc- 
medie  for  the  redemption  of  mankind,  yet  mould 
Chrift  haue  become  man. 

Jn.  All  the  whole  Scripture  doth  crie,that  he 
was  clothed  w  ith  our  flefh ,  that  he  might  be  made 
Cali.x  s-Z  OUr  Redeemer  * ,  to  imagine  anie  other  caufe  is  a 
I/a.j  5.4J.  point  of  rafhnesjfeing  the  Law^the  Prophets,Chriffc 
him  felfe,  &  the  Apoflles  do  witnefic  that  God  fenc 
his  Sonne,that  in  the  fimilitudc  of  finnefull  flefh  he 
might  make  fatisfaction  for  vs. 

?  Obiec?'.  There  is  no  let  but  that  the  fame 
Chrift  who  redeemed  the  condemned ,  could  alfo 
haue  teftificd  his  loue  toward  the  fafe  and  foundby 
taking  flefh  vpon  him. 

jin.  Seing  the  Spirit  pronouceth  that  thefe  two 
thinges  were  conioyned  by  the  eternall  decree  of 
God,that  Chrift  fhould  be  made  our  Redeemer,  & 
partaker  of  the  fame  nature :  it  is  not  lawfull  to  en- 
quire anie  further. 

Obieft.  This  councell  of  God  did  depend  vppon 
mans  fal^which  he  did  forefee. 

*An.  They  which  graunt  libertie  to  them  felues 

to  enquire  farther  concerning  Chrift ,  then  God 

hath  appointed  before  by  his  fecret  decree ,  breakc 

out  through  wicked  boldneffe  to  faigne  a  newe 

%  Tm.ii*      Ghrift .  Chrift  came  to  faue  finners  * :  kt  vs  ftay 

our 


CALVINS  INSTITVTIONS.   Lib.j.   Hjr 

our  fclues  here. 

Obktl.  They  are  ro  be  accufed  of  too  much  bold- 
neffe  which  denie  that  the  fonne  of  man  (hold  haue  OGtndcs 
appeared  in  the  flefli ,  if  Adam  had  not  fallen ,  be- 
caufe it  is  refuted  by  no  teftimomes  of  Scripture. 

Jn.  As  if  Paule  did  notbridle  pcruerfc  curio/ity, 
when  hauingfpokenof  the  redemption  purchafed 
by  Chrift,  he  doth  forthwith  commaund  to  auoide 
foolim  queftions.  Til,  $  9. 

Queft.  Could  the  Sonne  of  God  take  vpon  him 
the  nature  of  an  Aflc? 

Jin.  This  is  a  monftrous  and  deteftable  queftio. 
As  if  when  Paule  counteth  nothing  precioufe  or 
worthie  to  bcknowen  ,  befides  Chrift  crucified  * , x  C6r^h 
he  admitteth  an  alfe  to  be  the  authour  of  falua- 
tion. 

6  Obieci.  Man  was  created  after  the  image  of 
God,  becaufe  he  was  formed  after  the  patterne  of 
Chrift  who  was  to  come,  that  he  might  refemble 
him,  whom  the  father  had  alreadie  determined  to 
clo:h  with  flefh.  Whereupon  it  followeth  that  if  A- 
dam  had  neuer  fallen  away  from  his  firft  beginning, 

yet  Chrift  fhould  haue  bene  made  man.  where  wc  muft 

jin.  We  muft  not  feeke  for  the  image  of  God  a-  fceke  for  the 
riie  where  elfc,  but  in  thofe  excellent  gifts  &  marks  image  of  God. 
of  excellencie,  wherewith  God  had  garnifhed  Ada 
aboue  all  other  liuingcreaturs.  And  Chrift  was  the 
the  image  of  God:  therefore  whatfoeuer  excellen- 
cie was  graucn  in  Adam,  it  flowed  thence  becaufe 
through  the  onely  begotten  Sonne  he  approched 
to  the  glorie  of  his  creatour. 

7  Thei  fore  if  mans  integritie  had  not  decayed 
he  fhould  haue  bene  like  to  God  and  Angells ,  and 
yet  it  fhould  not  haue  bene  needfull  that  the  Sonne 
of  God  fhould  therefore  haue  become  either  man 


xi6  AN    ABRIETGEMENT    OF 

or  Angcll. 

Obiect.  Vnlefle  it  had  bene  decreed  by  the  vn- 
chaungeable  purpofe  ofGod  before  man  was  crea- 
ted, that  Chiift  ihould  be  borne ,  not  as  a  Redee- 
mer, but  as  the  firft  man,  that  he  might  not  lofe  his; 
prerogatiue  he  mould nowehaue  bene  borne  onely 
by  chaunce ,  that  he  might  reftore  mankinde  being 
loft.  Therefore  he  was  created  after  the  image  of 
Adam. 
Heb.$.  15.  jin.  He  was  like  vnto  vs,  finnc  only  except*.tuke 

in  the  genealogie  reckenethhimvp  for  a  fonneof 
luks  33-  Adam,  becaufe  mas  eflate  was  appointed  for  him*, 

that  he  might  raifevp  again  the  pofteriue  of  Adam 
which  were  fallen.  But  if  that  went  before  the 
HowChilft'is  creation3  ne  fhouldhaue  bene  called  the  firft  A- 
the  feconde      dam. 

Adam.  ObieSi.  Becaufe  (Thrift  was  alreadie  knowen  be- 

fore in  the  minde  of  God,  that  he  mould  be  man, 
men  were  formed  according  to  this  paterne. 

Jn.  When  Paule  calleth  him  the  fecond  Adam, 
he  maketh  falling  away  the  middle  betwene  the  be- 
ginning of  man  and  his  reftoring. 

ObieSi.  So  long  as  Adam  mould  hauc  ftood  ,  he 
mould  haue  bene  the  image  of  him  felfe,  and  not  of 
Chrift. 

An.  On  the  other  fide  though  the  fonneof  God 

hadneuer taken  flefli  vponhim,  yet  neuerthelefle 

the  image  of  God  did  mine  both  in  his  foule  and  alfo 

^^f  "!Tac,e    in  his  bodie.ln  whofe  beams  it  did  alwayes  appears, 

Ac  An«el«UCr    that  Chrift  is  trUely th€  h€ad  of  mcn  and  Angclles' 
Qbit&.  The  primacic  ouer  the  Angellesdoeth 

'    not  belong  to  Chrift  faue  onely  in  as  much  as  he 

is  man. 

An.  Yea  in  as  much  as  he  is  the  eternall  wordc 

CoLu  1 5.         of  God*,  he  is  the  firft  begotten  of  all  creatures -.  ia 

as 


CALVINS    INSTIT  VTIONS.    Lib.i.      117 

as  much  as  he  is  man  he  is  the  fuft  begotten  of  the      ' 
dead*.  *&'l'lh 

ObieSi.  Men  (hould  not  haue  hadChrift  to  be 
their  king,vnleffe he  hadbenc  man. 

An.  As  if  the  kingdome  of  God  could  not  ftand 
if  the  etcrnall  fonne  of  God  although  not  clothed 
with  mans  flefh ,  gathering  together  into  the  fel- 
lowfhip  of  his  heauenly  gloric  and  life,  Angells  and 
men,  (hould  him  fclfe  beare  the  foueraigntie. 

ObkSl.  The  Church  mould  haue  bene  without 
an  head  vnleffeChrift  had  appeared  in  the  flefh. 

An,  As  the  Angels  did  enioy  him  for  their  head, 
he  fhould  alfo  haue  bene  the  head  of  men  by  his  di- 
uine  power. 

Quefl.  What  is  the  meaning  of  theprophecieof 
Adam,  This  is  nowe  bone  of  my  bones,  and  flefh  of 
my  flelh? 

An   It  is  no  prophecie. 

ObieSi.  Chrift  in  Matthewe  doeth  attribute  the 
fame  fpeech  to  God. 

An.  Eueric  thing  that  God  fpake  by  men  is  not 
a  prophecie,  otherwife  euery  commaundement  of 
theLawefhouldbea  prophecie.  Therefore  when 
the  fulnefTc  of  time  came,God  fent  his  Sonne  made 
of  a  woman,  made  vnder  theLawe,  to  redeeme 
thofe  that  were  vnder  the  Lawe*.  6V.4.4, 

Chap.     xnr. 
That  Chrifltookevpcn  bfoi  the  truefubfltnee 
ofmansfiefh. 
I  TT  remaineth  that  we  fee ,  howc  being  clothed 
A  with  our  flefh  he  fulfilled  the  office  of  the  Me- 
diatour.  Which  is  proued  by  manie  teftimonies  of 
Scripture*  <?«,.„.„>. 

a     Obhtt.  He  was  made  after  the  likeneffe  of  &\j,7,z6. 4, 

mi 


xiS  AN    ABRIDGEMENT    OF 

Tfal.tf.j.  &c.  man,and  wasfoundinhisfhapeasaman*.  There- 
Maraon.        forc  he  did  not  cake  vpon  him  a  true  bodie. 

r  An.  Paul  doth  not  teach  in  that  place  what  ma- 
ner  bodie  Chrifttooke  to  him  felfe,  but  whereas 
he  might  by  good  right  haue  (hewed  forth  his  god- 
head, he  made  a  (hew  of  nothing  but  of  that  which 
was  proper  to  abafe  and  contemptible  perfon,  that 
by  his  example  he  may  exhort  vs  vnto  fubmhlion. 
Othcrwife  the  faying  of  Peter  could  not  ftand,that 
i/Per.j.iS.       he  dyed  in  the  flefn  and  was  quickened  in  the  Spi- 

rite. 
Manichcus.  QbkE{  chrifti,  caliedthe  fecond  Adam  from 

'       heauenhcauenly*. 

An.  Paul  doth  notbring  in  in  that  place  an  hea- 
uenlie  elfence  of  the  bodlz,  but  afpirituall  force, 
which  being  powred  abrode  by  Chrift,  doeth  quic- 
ken vs. 
j  Obieci.  Chrift  is  called  the  fonne  of  man^ecaufe 

How  Chrift  is  he  was  promifed  to  men. 

the  fonne  of         An.  He  is  called  the  fonne  of  man  after  the  ma- 
man*  ner  of  the  Hebrues ,  being  verie  man :  fo  men  are 

called  the  fonnes  of  Adam :  we  are  called  Chriftes 
IW.i.iy.        brethren. 

ObieSi.  Infidels  mould  be  Chrifts  brethren. 
An,  The  children  of  God  are  borne  not  of  flefli 
Iou'1'V\a         andbloud,but  of  the  Spirit  through  faith*.  Ther- 
of  God  are™    fore  fldh  alone  doeth  not make  the  brotherly  ioy- 
borne  through  ning  and  knitting  together, 
faith.  ObieB.  Chrift  mould  haue  bene  borne  of  Adam 

ftraight  way  after  the  beginning ,  that  he  might  be 
T{om.%.i9         the  firft  begotten  amongbrethren*. 

An.  The  right  of  the  firft  begotten  is  referred 

5l?uiftj  Birth"  not  vmo  a8c  >  ^ut  vnto  ^e  degrcc  °^  nonour  and 
power. 

Obieft.  Chrifttooke  vpon  him  man  not  the  An- 
gels, 


right. 


CALVINS    INSTITVTIONS.    Lib.j.      up 

gels,becaufe  he  receaued  mankind  into  fauour*.     Heb.  i.i  6 . 

*/*».  In  that  place  that  the  Apoftle  mayamphfie 
the  honour  wheieof  Chrift  vouchfafed  vs,he  com- 
pareth  the  Angels  with  vs  ,  who  were  fet  a  part  in 
this  point. 

3  ObUB.  Chrift  is  called  the  fonne  of  Dauid,  How  Chrift  it 
becaufe  he  was  promifed  to  him ,  and  v/as  giuen  at  the  forme  of 
length  in  his  time.  Dauid- 

An.  After  that  Paule  hath  called  him  the  fonne 
of  Dauid*,  adding immediatly  after,  according 
to  the  flefh ,  he  doeth  afluredly  note  out  his  na- 
ture. 

ObteSt.  Chrift  tooke  a  bodie  of  nothing,  becaufe  Mardonifts. 
women  arc  without  feed. 

An.  That  is  to  ouerthrow  the  elcmets  of  nature,  whether  wo. 
and  the  principles  of  phificke.  men  be  with- 

Obh&.  Aaron  and  Ioadah  maried  with  women  ouifccdc. 
of  the  tribe  of  Iehuda,  therefore  thefeueringofthc 
tribes  fhould  hauebene  confounded  if  women  had 
genera  tiue  feed. 

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

ObieSi.  It  were  an  abfurd  thing  to  fay  that  Chrift 
was  brought  forth  of  the  menftruous  feede  of  the 
virgine. 

An.  Art  thou  fo  {hamejefle?  and  yet  we  muft 
grauntthathedid  congele  in  the  bloud  of  his  mo- 
ther. Becaufe  he  was  begotten  of  Marie,  &  brought 
forth  of  her  feed*.  Mtm.j. 

4  ObieSi.  If  Chrift  tooke  his  beginning  of  men,  chri  ft  was  of 
then  is  he  fubiect  to  finne  as  other  men  be.  the  fcc^c  of 

An.  Paule  fcparateth  him  from  the  common  ™frho„t  finne 
condition*,  that  he  may  be  verie  man  without  yice  ,  ^r.15.4?.  * 
and  corruption,  faying,  The  firft  Adam  is  of  the  $*».».*. 

I  iiij 


14*  AN    ABRIDGEMENT    OF 

earthly  &  naturall,the  fecond  fro  heauenheauenly. 
ObieEt.  If  Chrift  be  free  from  allblot,and  begot- 
ren  of  the  feed  of  Mary  by  the  fecret  working  of  the 
Spirit,  then  the  feed  of  the  woman  is  not  vncleane, 
but  the  feede  of  man. 

An.  We  make  not  Chrift  free  from  all  blot ,  be- 
caufehe  was  begotten  onely  of  his  mother,without 
hauing  anie  knowledge  of  man ,  but  becaufe  he  was 
fandified  by  the  Spirit ,  that  the  generation  might 
be  pure ,  fuch  as  it  mould  haue  bene  before  the  fall 
ofAdam. 

Obiecl.  Then  Adam  had  a  double  (cc^i  if  there 

came  no  pollution  vnto  Chrift. 

.      .        An.  The  generation  of  man  is  not  vncleane  of 

vncleane  acci-  *c  felfe3but  accidentally  by  reafon  of  his  fall.  There- 

dentjillie,         fore  it  is  no  marucll  if  Chrift  were  exempted  from 

the  common  corruption,  feeing  the  intcgritic  was 

to  be  reftoredby  him. 

ObieSl.  If  the  word  of  God  tooke  vpon  it  flefh, 
then  was  it  fhut  vp  in  a  ftraite  prifon  of  an  earthlie 
bodie. 

An.  Though,  the  infinite  effence  of  the  word  did 
growe  together  with  the  nature  of  man  to  be  one 
perfon,yet  wemuft  not  imagine  anie  (hutting  in. 
For  the  Sonne  of  God  came  downc  fromheauen 
wonderfully,  yet  fo  that  he  did  not  forfake  heauen, 
Chrift  wa«       *le  wouldbe  borne  wonderfully  in  the  wombe  of  his 
borne  in  the     mother,&  hang  vpon  the  croffe ,  that  he  might  al- 
wombe  and  yet  wayes  fulfill  the  world. 
d^dhcfil]  Chap.  xiin. 

Ihewor   .  How  the  two  natures  of  the  Mediator  do 

make  one  perfon. 
I  T^Vrthermorc  whereas  it  is  fayd,  that  the  word 
Iob.i.  14.  *•*  was  mac*c  flem*,it  mu^  not  De  vnderftood,  as 

if  it  were  either  turned  into  fl  efh,or  cofufedly  mixed 

with 


CALVTNS    INSTITVTIONS.    Li*.s.     isr 
with fle(h,but  becaufe he  choofe  to  himfelfe  a  tern-  Kow.  the 
pie  of  the  virgins  wombe  wherein  he  woulde  dwell:  woVIcJ^J 
and  he  which  was  the  fonne  of  God,  was  made  the 
fonne  of  mar.  not  by  the  confufion  offubftance,but 
by  vnitie  of  peribn,the  Godhead  is  fo  ioyned  to  the 
manhood,as  the  foule  to  the  body,fo  that  either  na^-  A  finiiiitudc: 
ture  hath  her  found  propertie :  &  yet  one  Chi  id  is 
made  ofthefe  two.  And  thecomunicatingof  the 
natures  is  fo  great,  that  thofe  things  are  fom  times 
attributed  to  the  Godhead  which  appertaine  vnto  The  comuni- 
tbc  manhood  :  to  the  manhood  which  belong  to  catin£c°f 
the  Godhead  :  fometimes  that  whichbelongerh  to 
both  together.  _  M.7.5S. 

z  For  that  which  Chriftcfaide,before  Abraham 
was  made  I  am,is  farre  from  bis  manhood. 

ObieEf,  He  was  before  all  ages  becaule  hec  was 
cucn  then  knowen  to  be  rhe  redeemer  as  wcl  in  the 
counfellofthefather,asin  the  minds  of  the  godlic.    . . 

An.  Seeing  that  he  docth  manifeftly  diftinguiih  nin"f  to^hc*^ 
the  day  of  his  manifeftation  fro  his  eternal  effence,  godhead, 
and  doth  of  purpofe  purchafe  to  himfelfe  an  autho- 
rise by  antiquitie,  wherby  he  may  exccll  Abraham 
vndoubtedlie  he  challenged!  to  himfelf  that  which 
is  proper  to  the  Godhead.  ,.     z 

And  whereas  he  is  called  his  fathers  feruaunt,  nin^e  ^ohis 
whereas  it  is  faidthathe  increafedinageandwife-  manhoode. 
dome  with  God  &  men*  ,that  he  doihnot  feekhis 
own  glorie+,&c.It  is  proper  to  his  manhood  alone.  Lu{.z.  $2. 
And  tha:  is  the  comunicating  of  properties,  wher-  *  loh.Z.i$, 
as  it  is  faide,  that  God  hath  by  his  blood  purchafed  ^°™nica 
the  church*,&  that  the  Lord  of  glory  was  crucified,  prooera'es. 

3  And  whereas  it  is  faid,  that  he  receiued  power  Acl.io.z$', 
of  the  father  to  forgiuefinncs,toraifevp  whom  hee  *  iCor.z.tf. 
will,togiuerighteoufnes,holines,faluation,&c*.It  ^1*9:  a 
was  neither  proper  to  the  godhcad,ooito  the  man-  ^ I  ^.10.9 
hood,but  to  both.  &c       '    ' 


It}  AN    ABRIDGEMENT    OF 

Neftorius  4  Therefore  wc  muft  abandon  the  error  of  Nc- 

ftorius,  who  whiles  he  went  about  rather  to  pull  in 

peeces  then  to  diftinguifhe  Chriftcs  nature,did in- 

Eutiche».         ucnt  a  double  Chrifte.Alfo  wee  muft  beware  of  the 

madnefle  ofEutiches,leaft  whiles  we  wilprouc  the 

Scruetus.         vnitie  of  perfon,we  deftroy  both  natures. 

S  And  the  monfter  Seruetus  is  no  lefle  dcadlie, 
who  put  in  place  of  the  fonne  of  God,  a  feigned 
thing  made  of  the  effence  of  g  od,the  fpirit,the  flefh 
and  three  vncreated  elements. 

Obietf.   Before  Chrift  was  rcuealedintheflefh, 

there  were  only  then,  fhadowiih  (hapes  in  God,  the 

truth  wherof  began  to  be  only  then  when  that  word 

which  was  appointed  tothis  honour ,  began  truehe 

Whatperfonal t0  he  the  fonne  of  God. 

vnion  is.  jin.  He  is  counted  the  fonne  of  God,becaufc  the 

word  begotten  of  the  father  before  all  ages,  did  by 
perfonall  vnion  taken  vpon  him  mans  nature.  Fur-» 
thermore,the  old  writers  called  that  perfonall  vni- 
on, which  maketh  one  perfon  of  two  natures. 

Obiefi.  If  the  eternall  worde  had  alreadie  beene 

the  fonne  of  God  before  it  was  cloathed  with  flefh, 

there  mould  be  two  fonnes  of  God. 

Chrift  is  the         ^n.We  fay  that  there  is  none  other  but  he  which 

fonne  of  God   wasrnade  maniieft  in  the  fleih.  For  neither  doth  it 

£e  byXpde.  foIlow  thatif  he  was  God  before  heebecame  man, 

'  therefore  rre  beganne  to  be  a  newe  God.  Therefore 

he  was  the  fonne  of  God  by  nature,and  wee  by  free 

...  .  adoption. 

Fiiutio.  obieff.  This  grace  dependeth  vpon  the*  becom- 

mingafon,whichGod  had  decreed  with  himfelfe. 

jin.    We  couldnot  be  fonnes  vnlefTe  our  adop- 

,     .     ^  tion  were  founded  in  the  head:  to  plucke  that  from 

h  founde  in°n  tne  neac*  which  was  common  to  the  members ,  is 

Chrift>  without  reafon. 

6  Obietl, 


CALVINS    INSTITVTION3.    Lit.*.     125 

6  ObicSt.  Thebcginning  of  his  filiation  or  beco- 
ming a  fbnne3w  as  fince  thathewasreuealedin  the 
flc(h. 

An,  He  (hould  be  the  fonne  in  refpect  of  his  hu  - 
mane  nature :  but  Paul  teachcth  that  he  is  fuche  in  Roff^  ,  ,  2 , . 
rcfpcct  of  his  Godhead. 

7  ObicSt.    ItisfaidthatGodfparednothisown  7^.8.5». 
fbnne.*  Alfohe  fhalbc  called  the  lonne  of  the  high- 
eft.*  Therefore  hee  began  to  bee  the  Tonne  of  God  *  Luke.*>l** 
after  his  incarnation.  f 

An.  The  faying  of  the  Prophcte  fhoulde  notbee 
true.*  ThouBethleemin  the  land  ofIuda,&c.  and  ■***» 
bis  going  out  from  the  beginning,  &  from  the  daies 
ofetcrnitie. 

Obiecf.  Before  Chrift  appeared  in  thefleih,hee 
was  neuer  called  the  fonne  of  God,  but  vnder  a  fi- 
gure. 

An.  Although  he  was  more  darklie  defcribed  vn- 
der the  law,yet  he  was  none  otherwife  eternall  god  Chrift  was 
laueonlicbecaufehewastheword  begotten  of  the  m^re<!?rkf 
eternall  father :  neither  is  he  otherwife  the  media-  vn  cr    c      * 
tour  faue  oneliebecaufehee  is  God  reuealedin  the 
flefh. 

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

Chap,  x  v. 

Tbattre  may  krtow  to  what  end  Chifte  max  few  of  the 

father,  and  what  hee  brought  vj,wee  muft  refpeSt 

three  thinget  in  him,  hit  prophetical  office,  hit 

kjngdomeandhii  Vriejihood. 

l  "D  VT  to  the  end  our  faith  may  finde  in  Chrifte 

JDperfect  and  foundc  matter  of  faluation,  wee 


U4  AM    ABRIDGEMENT    OF 

muft  fet  downe  thisprinciple,  that  the  office  which 
was  enioinedhim  by  his  father  confifteth  in  3  .parts: 
.„        ^     for  he  was  both  made  a  prophet3&  a  king,&  a  prieft, 

phct.         "     although  it  did  little  auaile  to  know  thefc  thinges  in 
name3vnlefTe  the  knowledge  of  the  vfe  &  end  were 
z  added. 

Akingc.  2  And  vntothefe  three  offices  appertaineth  the 

S  titleofChriftorannointcd, 

A Piieft.  ObleSr.    Hee  was  called  the  MelTias  by  peculiar 

confederation  or  refped  of  hiskingdome. 

Jn,  I  graunt :  and  yet  the  propheticall  &prieft- 

A  prophet       ftc  annointing,  haue  their  degree,  neither  are  they 

7ja,6i.y.  to  bee  ncgle&ed  by  vs.   There  is  expreflfe  mentioa 

made  of  his  propheticall  office  in  Iefaias  in  thefe 
wordes*jThe  fpinte  of  God  the  Lorde  vpon  mec, 
therefore  the  Lorde  himfelfe  hath  annointedmee 
that  I  might  preach  to  the  meekc,  &c.  Hee  is  the 

M^.3.17.        true  prophet  whom  the  father  hath  fet  before  to  be 

Akinge.  heard*. 

3  I  come  to  his  kingdome  whofe  nature  is  fpi- 
Ibm  2.44.  ritual^  whence  all  the  force  &  eternitie  thereof  is 
Jfr '%'**'       gathered\vvhkh  muft  be  placed  in  two  things/The 

a*  one  appertaineth  vnto  the  whole  bodie  of  the 

leh  18.5^.        Churche* ,  the  other  is  proper  to  euerie  mem- 
ber. 

4  And  the  force  &  profite  which  we  reape  by  the 
The  profite  of  fpintuall  kingdome  of  Chrifte,  conufteth  in  two 
Chrifts  king-  thinges  :  firft,that  wee  m  ay  know  him  to  reigne  ra- 
domc             ther  for  our  fakes  then  for  his  owne,  and  that  both 

within  and  without,namcly}that  being  repleniihed 
fo  farre  as  is  expedient  with  the  giftes  of  the  fpirit, 
whereof  we  are  emptie  naturallie,we  may  perceiue 
by  the  firft  fruites,that  we  are  trulie  ioyned  to  God 
to  perfect  bleflednelTc.  Secondlie  ,  that  trufting 
to  the  power  of  the  fame  fpiriteywe  may  not  doubc 

that 


CAtVlNS  INSTITVTtONS.  Ln.  2.  i!? 
that  wee  (hall  alwaies  haue  the  vi&oric  againft  the 
Diuel  the  worlde,and  all  manner  hurtfull  thing. 

?  Therefore  his  kinglie  annointingis  fet  foorth  whatmancr 
vnto  vs,not  don&with  oilc  or  ointments  made  wkh  annovnting 
fpices,but  he  is  called  the  annointed  of  God,  be-  clinftswas« 
caufe  thefpirite  of  wifedome,of  vndei  (landing,  of 
councellof  ftrength  and  the  feare  of  God  did  reft 
vponhim.  ltfit.% 

Obiecl.  It  is  written,Then  (hall  he  deliuer  vp  the  Tfal.^.S. 
kingdomeofGod  and  the  father.Againe,  thelbnne  * 1  fa^U** 
himfclfe  (hall  bee  made  fubiectthat  God  may  bee 
all  in  all.   Therefore  his  kingdome  isnoteuerla- 
iling. 

^w.Thatisfaidjbecaufeinthatperfcft  glorie  the 
kingdome  (hall  not  be  lo  gouerned,as  it  is  now.  Be-  j^tt  1. 
caufe  God  will  at  this  day  as  it  were  by  meanes  go-  i0  ^  lz° 
uerne  his  church  in  his  perfon*:  but  he  (halbe  then 
by  himfelfe  the  only  head  of  the  cKurch. 

6  The  end  and  vfe  of  the  priefthood  of  Chrift  is,    .      .    , 
that  he  may  be  the  mediatour,  beeing  cleanefrom     $  ^nC     00 
all  blot,that  he  may  reconcile  God  to  vs.  That  this 
may  more  eafilie  appeare,we  muft  beginne  with  his  * 

death,  becaufchce  hath  purged  ourfinnes  by  his 
death.  Hereupon  it  followeth  that  he  is  the  eucrla- 
fting  interceilbur,through  whofe  patronage  we  ob-  Tfal.t  10.4. 
taine  fauour.  Whence  arifeth  to  godlie  confeiences  2, 

both  boldnefle  to  pray ,and  alfo  qjfietnefle.  Laftlie  $ 

that  he  is  our  prieft  in  fuch  fort  that  he  bringethvs  "#*•!•?• 
into  the  fellowfliip  of  fo  great  honour*,that  the  fa-  0urfacnficM 
crifices  of  praicrs  and  praife  which  come  from  vs 
may  be  acceptable  to  God. 


ii#  AN    ABRIDGEMENT*    OF 

Chap.  xvi. 
How  Chrift  hath  fulfilled  the  office  oftheredeemersthat 
hee  might  pur  chafe  faluat  ion  for  vsy  where his 
death  and  vefurreclton  are  handeledy  and  alfo  hit 
afcention  into  heauen, 

Theendcof      i  '"pHosE  things  which  wee  haue  hitherto  fpo- 

thofe  thingcs         1  ken  touching  Chrift  ,  muft  be  referred  vnto 

whichhaue      this  onemarke ,  thatbeeinginourfeluescondem- 

hfchcrto.   °     ne£Wead,loft,  we  may  feeke  righreoufnefle  in  him, 

deliuerance^ife  and  faIuation,'like  as  we  are  taught 

USt.+zx.       in  that  notable  laying  of  Peter,  That  there  is  none 

Three  ihinges.  other  name  giuen  vnder  heauen  to  men  ,  wherein 

to  be  conhde  they  muft  be  faucd.*  That  we  may  the  more  ea£lie 

perceiue  that  three  things  come  tobe  confidered  of 

x       vs.  Firft  how  great  our  iniquitie  is :  fecondlie  howe 

fearefull  the  iuftice  of  God  is.Laftlie  how  fweet  his 

*  mercy  is. 

4  God  was  our  enemie  becaufe  of  finne,  vntill 
wee  were  reftored  to  fauour  through  the  death  of 
K*».5.io.        Chrift.* 

Obietl.    But  his  mercy  did  preuent  vs,  and  hee 

gaue  his  fonne  freely  ,which  are  manifeft  pledges  of 

louc. 

Our  referable"     jin*  Sucn  fyeecnes  are  applied  to  our  capacities 

cftate  without  that  wemay  the  better  vnderftande  how  wretched 

Chrift.  and  calamitous *>ur  condition  is  without  Chriftc 

For  we  can  neuerfufficientlie  perceiue  howe  great 

Gods  mercie  is  toward  vs,  vnleir-  we  feele  our  own 

iniquitie,being  ftricken  with  fearc  of  cternall  death. 

3    As  God  is  the  chiefeft  righteoufnefle,  fo  hee 

2  canot  louc  that  iniquitie  which  he  feeth  in  vs.Ther- 

Theri^hteouf-  fore  all  ofvs  haue  in  vs  that  which  is  worthieof  the 

»es  ofGod.      hatred  of  god:therfore  in  refped  of  corrupt  nature, 

againe  of  our  wicked  life  being  added  thereto,  wee 

are 


CALVINS    INSTITVTIONS.  til.   2.  \ii 
arc  all  in  the  difpleafure  of  God \ being  in  his  fight        x    j" 
gi!tie,andborn  to  the  danationof  hel.Butbecaufc  Godloucth 
the  Lord  will  not  deftroy  that  in  vs  which  is  his,hee  his  creature. 
findethfomethingwhichofhisgoodnefTeheloueth  3     .  . 

though  wee  bee  not  fullic  coupled  to  God,  before  Godsmcrc,c' 
Chrift  doth  ioyne  vs. 

4    And  for  this  caufe  Paule  faith,  that  that  loue  *™  ^J* 
wherewith  God  louedvs  before  the  creation  of  the  louedvs. 
word,was  grounded  in  Chrift.*  Eph.1.4. 

j  Furthermore  hee  hated  vs  afterawonderfull^'3-^» 
and  diuine  fort,becaufe  of  iniquitie  :  and  hee  loued    WW,*,I°' 
vs  becaufe  he  had  made  vs.And  now  though  Chrift 
by  the  whole  courfe  of  his  obedience  hath  purcha- 
fed  the  fauourable  good  will  of  G  od ,  yet  the  fcrip- 
ture  afenbeth  this  to  his  death  as  peculiar  and  pro- 
per to  it,*  wherein  wee  muft  confider  two  thinges:  ^  fr 
firft,that  he  was  condemned  as  guilcie  bearing  our  9t        *'  '** 
perfon:*Secondlie,  that  he  was  neuertheleflc  ac- 
quitted by  the  mouth  of  the  iudge ,  that  it  might  '«fr.i.ap. 
moreeuidentlieappeare,that  he  was  burdened  not 
with  his  ownc,but  with  our  wickednefle. 

6  And  now  euen  the  verie  kinde  of  death  is  not  We  mafl  con* 
without  an  excellent  myfterie.  The  crofle  was  ac-  ^" tvvo. 
curfed  not  onlieinmans  opinion,  but  alfo  by  the  aeTt^ofChSl 
decree  of  the  lawe  of  God.  *  Therefore  when  hee  lob.  10.15. 
was  hanged  vpon  ir3he  made  himfelfe  fubiect  to  the  *<>£$  $.7. 
curie.  And  it  was  meet  that  it  mould  befo,thar  we  Mat-7*>**- 
might  be  delmered  from  allcurfc  which  did  lievp-  £s  d™™^ 
on  vs  by  r  cafon  of  our  iniquitie  ,  whiles  that  it  is  be  noted.  m 
conueighedvntohim.  Deut.t1.13. 

7  It  followcth  in  the  creede  that  hee  was  dead  &  G^i»  **• 
buried, where  we  may  fee  againehowheeputhim-  Hwburiall. 
felfein  our  fteed,to  pay  the  price  of  our  redemptio.  chrifta  death 
Thence  we  gather  a  double  fruite  :  the  fir  ft,  is  be-  andburiallis 
caufc  by  dying  he  brought  to  paffe  that  we  (hall  not  double. 


ia8  AN     ABRIDGEMENT    OF 

I  die :  he  ouerthrew  death  which  did  hang  ouer  oar 

Viuification.  heads,  and  didnowetriumphe  ouer  vs,  keeping  vs 
Mortification,  downe.  He  did  alfo  deftroy  the  Diuell  who  had  po- 
wer ouer  death,andhe  delmercd  thofe  which  were 
his  bondflaues  during  their  whole  life  *,  Another 
Jteb.z9.\$.  frujte  is  thatby  enteq>arting  of  him,  hee  mortifieth 
GaT->.i.'         our  memt>ers3chat  they  may  not  hereafter  csercile 

"'2'  their  owneadions. 

The  rcfurreft  u      &    The  hiftorie  of  the  refurre&ion  is  of  no  fmall 
on  of  Chrift     importance  to  the  effed  of  our  redemption.  For  it 
fignifieth  that  Chrift  did  both  appeafe  Gods  wrath, 
j     2       and  alfo  oucrcome  the  forrowes  of  death. 

Obiett.  Hell  is  ofcenredin  the  fcriptures  for  the 
Hell.  fepulchre  or  grauc. 

jin.  But  not  inthisplace,otherwifeit{houldbe 
to  declare  that  which  is  obfeure  by  that  which  is  ob- 
fcurer:neither  is  it  like  to  be  true  that  fuch  a  fuper- 
fluous  repetition  could  creep  into  this  fhortfumme. 
9  Therefore  neither  the  graue,ne  yet  the  limbe 
of  the  papifts  is  handled  in  this  place. 

S^uefi.     What  muft  wee  then  vnderftand  by  the 

gates  of  brafTe,  &theyronbarres  which  were  bro- 

Tfal.to.j6.      kenralfo  that  hee  deliuered  thofe  that  wcrebounde 

%  out  of  the  pit  where  was  no  water*:  &  that  he  prea- 

xAcb.19-1 1.       ched  to  the  fpirits  which  were  in  prifon* . 

3  Jn.  The  Plalnie  foretelleth  the  dcliueraunce  of 

z  Vet.i.i9'      thofe  who  being  captiues  in farre  countries  are  caft 
1  into  bands.Zacharias  fpcaketh  of  the  captiuitie  of 

z  Babilon .Peter  teacheth  that  Chrifte  was  preached 

3  to  thofe  which  were  dead. 

19  Therefore  Chrifte  did  not  onliefuffer  bodily 

Chrift  did  fii.    acath>but  hc  felt  cuen  in  hls  foule  thc  Awrpcnefle 

ffer.  ""    ofGodsvengeance,thathe  might  both  appeafe  his 

wrath,&  fatisfle  his  iuft  iudgemet.  For  which  caufe 

alfo  it  behoued  him  to  wraftlc  as  it  were  hande  to 

hand 


CALVINS  INSTIT  VTIONS.  Iib.j.  ?2* 
hand  with  the  armies  of  hcl,&  with  the  horror  of  e- 
ternall  deatru 

n  ObleSi.  Then  it  feemcth  that  God  was  either 
hisfonncs  aduerfarie,  or  els  that  hee  was  angrie 
with  him. 

-4«.No  trulietfor  he  was  his  welbeloued  fonne,& 
he  could  not  haue  beene  appeafed  by  one  with  who 
he  was  offended.  But  wee  lay  that  he  mffcrcd  the 
grecuoufhefTe  ofGodsfeueriue,  becauie  being  ftri- 
ken  with  the  hand  of  God,  he  tried  all  the  fignes  of 
God  being  angrie  and  punifhing.  For  which  caufe 
being  inforcedby  diftrelTe  he  cried  out,  My  God,  Tfat.22.1. 
my  God  why  haft  thouforfaken  me.  -Mat.17.46 

12  Ob/cfi,  That  is  to  doe  iniurie  to  Chrift,  as  if 
he  were  afraid  of  the  faluatian  of  his  lbule,or  fell  in- 
to danger  of  defperation,which  is  contrary  to  faith, 
Jn.  Eur  the  Euangelifts  fay  that  he  was  troubled 
in  fpirite,&  full  of  heauines,&  that  he  feared  vche- 
mcnrlie*.  M«t.:6.%l. 

ObuB. .  It  was  feigning.  Lu{  "44* 

./*»»  Surelie  vnlefle  his  foule  had  been  partaker 
of  punifhment  he  mould  haue  byn  the  redeemer  of 
our  bodies  onlie. 

ObieSt,  Wee  muft  not  attribute  corrupt  pafTions 
to  Chrift. 

*An.  The  fpirit  rcconcileth  thefe  two,that  Chrift 
was  tempted  in  al  things  as  we  are^and  yet  without 
£nne. 

Obieft.  Though  Chrift  feared  death, yet  he  did 
not  feare  the  curfe  and  wrath/rom  which  he  knew 
hewasfafe. 

jin.  He  mould  haue  been  more  faint  harted  and 
fearefull,  then  manic  thecues  which  make  haft 
to  death.  But  through  vehemencie  of  gricfethc 
drops  of  blood  came  trickling  downe  from  his  face, 

K 


ijo  AN    ABRIDGEMENT    OF 

•    Ohieci,  He  did  this  to  make  a!fhowe  to  others. 
JIUt.  i6i9.         -*"'  ^ea  ^e  directed  nis  gronings  to  his  father  in 
chrifts  dcfcen-    a  fecret  place,and  the  angels  did  comfort  him.* 
ding  into  hell.       Qneji,    Di  d  Chrift  difcend  into  hell  then,  when 
he  prayed  to  his  father. 

jin.  This  was  the  beginningrthcreforc  the  paincs 
which  hee  furFered  for  our  fake  were  horrible :  nor- 
withftanding  weemuftknowe  that  his  temptation 
was  fuch  as  was  not  contrarie  to  faith  :  becaufe  i£ 
was  vnporlible  that  he  ihould  be  holden  of  the  for.. 
,/&7.i. 24.        rowes  of  death.* 

13     Nowefolloweth  his  rcfurre&ion  from  the 

His  nfing from  dead,without  which  that  ihouldbe  lame,&  nothing 

ca  *         worthjwhich  hath  been  fpoken  touching  the  crofle 

his  death,and  burying.For  Chrift  is  faid  to  be  dead 

forfinne,  buttohauebeene  railed  againe  for  our 

»M*5«  righteouineffe.*  And  by  the  fime  we  reape  a  three* 

t  fold  fruite  :  firft,  becaufe  as  by  the  death  of  Chrifte 

Three  fruits  of  &mQ  is  P"rged,fo  by  rifing  againe  he  hath  purcha- 

Chrifts  refute    fed  life  for  vs.*  Secondly  Jike  as  the  mortificatio  of 

redion.  our  flefh  depedeth  vpo  the  partaking  of  his  crofTe, 

*•  (o  being  now  partakers  of  his  refurrectio,we  walk  in 

*&**'*        newneffeoflife.  *  Laftofall,hauingasitwcrere- 

1  '5'10'       cciued  carne{t„wee  are  alfured  of  our  refurre&ion 

Xom.6  4.  to  eterna^  **&•* 

CoLi.u'  14  Furthermore  though  Chrift  did  more  fullie 

i.fir.  j  5.20.      declare  his  gloric  by  rifing  againe,yet  by  his  afcen- 

dnginto  heauen,he  did  trulie  begin  his  kingdome. 
Chrifts  afcen-  Which  the  Apoftle  fheweth  when  he  faith,that  hee 

afcended  that  he  might  fulfill  all  thinges.-  *  For  hee 

powred  out  then  greater  aboundancc  of  his  fpirit,* 
j.p  .4.10.         j^e  ^  more  gloriouflie  aduancehis  kingdome,  and 

fhe wed  greater  power,  both  in  helping  thofe  that 
Jeb.i6.Tf.  were  jjjs^  ancj  ay0  m  throwing  downe  his  enemies. 

1 5  Wherefore  it  is  added  imaicdiatlic,  that  hee 

fittesh 


CALVINS    INSTITVTIONS.     LiB.2.       i$i 

fitteth  at  the  right  hand  of  the  father:  whichisfpo-        j     z 
ken  by  the  way  of  fimilitude  taken  from  princes.  Sitting  at  the 
which  haue  their  fitters  by,  to  whom  they  commit  right  hande. 
their  office  ofgouerning  &  comanding.  So  Chrift  Arunil»lldc« 
in  who  the  father  will  be  exalted,  &  by  whole  hand 
he  wil  raign,is  faid  to  be  rcceiued  to  his  right  hand, 
as  if  hee  (hould  be  faid  to  haue  been  inftailcd  in  the 
kingdome  of  heauen  and  earth,  to  haue  taken  fo-  -p^2°' 
JemnepofTefTionof  the  gouernment  committed  to  Epb.^.i}. 
hira,and  to  continue  in  the  fame  vntillhee  come  to  ^cJ.z.i  #$.21 
iudgement.* 

1 6  Our  faith  gathereth  manifolJe  fruitc  hence :  1 

firft  we  vnderftand  that  Chrift  by  his  afcendingin-  Thefmitesof 
to  heauen ,  hath  opened  the  entrance  of  the  king-  CnryfU  fitting 
dome  of  heauen,  which  was  (hut  by  Adam:becaufe  handeofche 
he  is  entrc  din  thither  in  our  rTeih,and  as  it  were  in  father, 
oar  name*  .  Secondlie  that  he  fitteth  at  the  right  1 

handofthe  father,  to  bee  our  patron, interceffour,  ^.2.5. 
and  aduocate*.Laft  of  all  faith  layeth  hold  vpo  his  3 

powcr,wherein  our  ftrength  is  placed,  and  alfo  our  Hci-7-*S* 
power,riches,and  triumphing  againft  hell  *". 

17  And  he  fhalldefcend  from  heauen  in  a  vifible  *S  '  ^  * 
(hape,as  he  was  feene  afcend*,  arid  he  fhall  appear  The  laft  i'udg- 
toall  withvnfpeakeablemaieftiecf  his  kingdome,  "'cm, 
with  brightnes  of  immortalitie,with  infinite  power  ~??'\'x\' 
of  the  Godhead,  hauing  the  Angels  to  garde  him,     *  '24'>°* 
thathemayiudge  the  quickcand  the  dead:  that  is, 

thofe  which  are  alieadie  departed  this  life :  &  thofe 
whichmallbealiuethenflmlbe  tranflated  &  rranf-  i.for.i;,;.^» 
formed  into  a  new  nature  euen  in  a  moment.  *«• 

18  Hence  arifeth  excellent  comfort,in  that  wee  jSfi*?* 
heare  that  he  fhal  iudge,who  hath  alreadie  appoin-  draweVfrom 
ted  vs  to  be  partners  with  him  of  honour  in  iudging :  the  laft  iudgc- 
fo  far  orYisitthathee  (hall  fit  vppon  his  iudgement  ment. 

feat  ro  condemne  vs  .For  how  fhoulde  a  meft  mer-  A fimiI"ud*- 

Kij 


,jt  AN    ABKIT5GHMEHT    o? 

ciful prince  deftroy  His  people  ?how  fhould  an  head 

waft  his  members? 

A  Caneat  *9  Therefore  feeing  we  fee  the  whole  fumme  of 

our  faluation  to  be  comprehended  in  Chrifte,  wee 

muftbeware  that  wee  doe  not  draw  away  from  him- 

UEi.^  i  j.        tne  ^ea^  *ot  thereof.    For  hee  is  our  faluation,  our 

*  i  frr.i.aj-   ftrength,our  cleannes,our  redemption,  our  righte- 

oufneifc*. 

Chap.    xvii. 
that  it  is  rightlie  and  proper/iefaids  that  Chrift  hath 
deferued  faluation  far  vs. 

ObicE?. 
x  TF  Chrifte  haue  deferued  faluation  for  vs,the 
.Igrace  of  God  (hall  be  darkened:  for  defcrt  and 
grace  are  contrarie. 
U&.tJ*  find.       ^n*   *  auiifwere  with  Saint  Auguftine*:  The 
Sam  *  moft  clcare  light  of  prcdeftination  &  grace,  is  our 

Cap.i $*  Sauiour  himfelf,the  man Chrift  Icfus,who  hath  ob- 

tained fo  to  be  with  no  deferts  of  works  or  faith  go- 
ing before  in  the  humane  nature  whiche  is  in  him. 
Note.  For  he  which  made  him  of  the  fcede  of  Dauid  a  hift 

man,that  mould  neuer  be  vniuftjwithout  any  merit: 
he  makcth  thofe  that  be  members  of  that  hcad,iuft> 
Defcrt  depen-  0f  -yniuft  .    Therefore  defert  is  not  fet  againftthc 
dech  vpon       mercje  of  God,but  it  dependeth  thereupon. 
mcicy  *  z  jhjs  diftinSion  is  gathered  out  of  that  which 

Iohn  faith*:  So  God  loued  the  worldc,  that  he  gaue 
his  only  begotten  fonne,that  whofoeuer  belceueth 
in  him  may  not  pcrifh.We  fee  how  the  loue  of  God 
1  hath  the  firft  placets  the  principal  caufc:and  faith 

Caufcs  of  fal-  m  Chrift  doth  follow  as  the  fecond  caufc. 
itteo*.  obie£fm  chnft  is  onJy  the  formaii  caufc  0f  faiu^ 

tk>n,hchath  not  the  true  effect. 

jin.  If  we  obtainc  rightcoumefle  by  faith  which 

reftcth 


CALVINS    INSTITVTIONS.  HB.2.       13} 

refteth  vpon,furelie  we  muftfeckc  for  matter  offal-  chrift  is  the 
uationinhim.  matterof  fak 

3  And  it  is  foundly  gathered  that  Chrifte  hath  u*lioQ» 
by  his  obedience  purchafed  and  deferued  fauour 

with  his  father.For  if  he  hauc  made  fatisfa&ion  for 

ourfinnes,if  he  haue  fuffered  the  punifhment  that 

was  due  to  vs,ifby  his  obedience  he  haue  appeafed 

God,if  the iuft  hath fuffrcd for  thevniuft*:  wemay  jjgj^"  t0 

conclude  that  by  hisrighteoufneshehath  purcha-  co/.i.io. 

fedfaluation  for  vs ,  which fignificth  as  much  as  to  1  f«>.t.i*.  &c. 

deferue.  *  Iob.1.7. 

4  And  that  is  all  one  as  that  wee  were  purged  by 
his  blood,  and  that  his  death  was  a  fatisfa&ion  for 
ourfinnes*. 

$  And  the  Apoftles  doe  plainly  pronounce  that 
hee  hath  paide  the  price,that  he  might  redeemc  vs 
from  the  giltincflc  of  death :  that  we  are  iuftified  by  "fym,  j.24. 
his  grace  through  the  redemptio  which  is  in  Chrift 
whome  God  hath  made  the  propitiatorie  through 
faith  whichis  in  his  blood*,whencc  we  gather  that  chrift  genctk 
we  muft  fet  that  from  Chrift,which  the  law  ihoulde  that  which  is 
giuc,ifanie  man  could  fulfill  it,  and  that  we  obtaine  dcr.ycd  in  the 
that  through  the  grace  of  Chrift e,which  God  pro- lawc* 
mifed  to  our  workes  in  the  law. 

S&eft.  Did  Chrift  deferue  anything  forhimfelf)  cuxiofirfe 
~An.  This  is  foolifh  curiofitie.For  what  need  had 
the  only  fonof  God  to  come  downe,that  he  might 
purchafefome  new  thing  for  himfelf>'And  the  Lord 
declaring  his  ownc  counfell,did  put  the  matter  out 
of  doubt:  for  it  is  not  faid  that  the  father  prouided 
for  the  profit  ofhisfonne  in  his  defcrts,  but  that  he 
deliuered  him  to  death,&  that  he  did  notfpare  him: 
becaufc  helouedthe  world*,  whereby  it  appcareth  Tt«i*A»%i* 
that  he  purchafed  nothing  fdrhimfelfe3whofan£ti*  ***,,»7'V 
fiedhimfelffor  our  fake. 

Kiij 


THE 

THIRD BOOKE 

OF  THE  INSTITVTI- 

ON  OF  CHRISTIAN 
RELIGION. 

Ox  the  manner  how  to  receiue  the  grace  of  Chrift, 
and  whatfruites  we  haueby  the  Came,and  whac 
effects  doefollowe. 


Chap.    i. 

That  thofe  thinges  rrhicf]  are  [pollen  ofChirfi  doe  profile  vs  by  the 
fecret  wording  ofthefpinte. 

good  things  com  to  vs,  which 
the  father  hash  giucn  to  his 
fon3notto  his  own  proper  vfe, 
but  that  hemightinrichethe 
needy.  And  firft  we  muft  hold 
this,  that  whatfoeuer  Chrifte 
Faith  ioyneth  nathdoneitprofiteth  vs  nothingfolong  as  we  are 
irstoChrift.     feparate  from  him.  And  wee  gr owe  to  bee  one  with 
Chrifte  by  faith*,  whichfaith  is  giucn  vsparthcby 
the  preaching  of  the  worde,  partlic  by  thefecrete 
working  of  the  fpirite*. 

x  But  that  the  matter  may  be  more  euidem,wee 

muft 


Epb.4.15. 

Konui.ij. 


CA\"i/INS    IKSTITVTIONS.  lib.j.     13$ 
muft  vn derftande  that  Chrifte  came  furntfhcd  with  VVhy'Chryft 
the  holie  Ghoft  after  a  peculiar  maner :  to  wit,that  camc 
hee  may  feparate  vs  from  the  worlde ,  and  gather 
vs  togeather  into  the  hope  of  eternall  inheritance. 
For  this  caufe  is  he  called  the  fpiiite  of  fandificati- 
onrbecaufe  he  doth  not  onlie  fofter  vs  with  a  gene-  fom.1.4. 
rail  power,  as  other  liuing  creatures  :  but  he  is  alfo 
therooteand  feed  of  the  heauenlie  lifeinvs, 

3  Thatfuch  is  the  cfte&uall  working  of  the  fpi-  The  efficacie 
rite  in  vs,euen  the  verie  titles  which  aregiuen  him  °f lhe  sPir*c 
doc  teftific  and  manifeftlic  proue,  hee  is  called  the 

fpirit  ofadopuo*,theearneft&fealcoftheinheri-  Gal^6. 
tace%water*,oilc*,theannointing*3rire*,the  foun-  *J^'  '}*'   , 
taine  and  hand  of  God.  All  which  doe  plainlie  teach  44.3. 
that  we  are  made  members  of  Chrifte  by  the  grace  lob.j. 37. 
and  power  of  Chrifte  that  hee  may  containe  vs  vn-  *< -^.2.20.27 
der  him,and  that  wee  againe  maypoffelTehim*.      *iZja\'16' 

4  But  becaufe  faith  is  his  pnncipall  worke ,  *£/>i.4.ij 
thofe  things  arc  referred  vnto it  for  the  moft  part,  7{om  8.25? 
which  we  finde  vttered  to  cxpreflc  the  force  and  o-  Fa,th.1$  jj»« 
Deration  of  tha  fpirite :  becaufe  by  faith  alone  hee  ©fdic^piriu 
oringeth  vs  to  the  light  of  the  Gofpell .    As  Iohn 
teachcth  that  there  is  a  prerogatiue  graunted  to 

thofe  which  belecue  in  Chrifte,  tobethefonnes  of 
God,becaufe  they  are  borne  not  of  flefh,and  blood,  ^J/ 1 '** ' 

Chap,  i  i. 
Of  faith  where  is  fet  downe  the  definition  thereof  and 
the  properties  that  it  hath  are  declared. 
1  \  ]\  7He  n  in  the  fchooles  they  difpute  about        f  . .     c 

V  V  feirivTofoneutheyheatcit  earned  they  ££££„ 
conceiue  no  higher  thing,btit  a  certain  comon  af- 
fenting  to  the  hiftone  of  the  Gofpell:  and  in  calling 
God  /imply  the  obiect  therof,thcy  canie  away  fiilie 

K  iiij 


tj<?  AN    ABRIDGEMENT    OF 

foules  rather  with  a  vaniihyngfpecuhtion^ien  di- 
rect the  to  the  mark.  For.Goddwellethin  lightthac 
no  man  can  come  vnto,  therfore  Chrift  muft  needs 
come  betweemfor  which  caufe  heecalleth  himfelfc 
both  the  light  of  the  world,the  way,the  truth,  &  the 
life  *,bccaufe  no  man  commeth  vntothe  father  but 
by  him. 
,.  z  Therfore  let  vs  thankethc  fchoojemen  for  this 

tour  *      eiuHwho  haue  couered  Chrift  as  with  a  veile,  dra- 

lob.iS.  ii&i  4  wenbefore  hnn,whom  vnlcffc  wee  doe  dncc~tlie  bc- 
*•  hold,wee  doe  alwaies  wander  through  many  Laby- 

rinths &  Mazes. And  befide  that  they  do  deface  the 
whole  force  of  faith  with  their  dark  &  miftie  defini- 
tion, they  haue  forged  a  deuifc  of  intangjed  faith, 
with  which  name  adorning  raoft  groife  ignorance, 
Intanglcd  tj1Cy  figfafe  tne  fjjjjg  common  pcople,to  their  great 
81  deftruftion, 

0b*\  t  is  lufficiet  to  belecue  that  which  y  holy  church 
beleeueth,  neither  need  we  tofcek  any  further. 

j4n.  Is  this  to  belecue,to  vnderftand  nothing,fo 
that  thou  doe  obedienthe  fubmitte  thy  fenfetothe 
church-faith  is  not  placed  in  ignonlcc?but  in  know 
le  dge:&  that  not  only  of  god,but  alfo  of  y  wil  of  god. 
,  3  Ob.  Becaufe  we  be  inmronned  with  ignorance 

many  things  are  to  vs  dark  now,  wherein  it  is  good 
for  vs  to  fufpend  our  iudgemenr,  and  to  fettle  our 
felues  to  keep  the  vnitie  of  the  church. 

~4«.  Igraunt :  butyetitisamoft  abfurd thing  to 

giuc  ignorance  tempered  with  humilitie>  thenamc 

of  faith.  For  faith  lyeih  in  the  knowledge  of  God  & 

of  Chrift,&  not  in  the  reucrcce  of  the  church  vnder 

Faith  lycth  in  ^c  title  wherof  fomtimesmoftmonftrous  crrours 

cheknow-        arethruitm. 

c  £c  °  ■    °         0£.\VebeIeeue  nothing  abfolutely,  without  ad- 
ding this  condition^Ifthe  churchdobeleeuefo. 

jin. 


CALVIKS    INSTITUTIONS.    Lis.   j.    M? 

Jn.  By  this  meancs  truth  thould  be  holder»  in  er-  Abfiu  J»ic«. 
ror^ight  in  darknes,truc  knowledge  in  ignoi  auncc. 

4  Obh'fl.  So  long  as  we  are  in  our  pilgrimage 
in  the  world,our  faith  is  cntangl.d. 

jtn,  I  graunc  that  we  be  ignorant  cf  many  things, 
and  that  wc  be  compared  about  w.th  many  cicuds.  Iti«  rfie  gr*a« 
For  the  pnncipall  wifedome  of  etierie  molt  perfect tc<* ""  Y\Aomz 
man,  is,  to  go  (orwarde.  Which  we  may  note  m  the  wap<je# 
Drfciphs  of  Chnft,  before  they  v/cre  fulhe  illumi- 
nate. Bccaufe  they  did  ftaggereuen  in  vcriclmall 
things. 

?  But  yer  for  ail  this  the  defirc  which  the  fakh- 
full  haue  to  icarne  and  profit ,  doth  much  differ  fro  Voluntary  ig" 
groffe  ignorance,  wherein  they  droupe  ,  which  are  ' 
content  with  an  entangled  faith,  (lich  as  the  Pa- 
piftes  imagine.  For  if  Paulc  do  iharpcly  condemne 
thofe,who  are  alwayes  learning ,  &  can  neuer  come 
to  the  knowledge  cf  the  truth,  howe  much  greater 
reproch  do  they  deferue,who  of fet*purpofe  are  de- 
firous  to  know  nothing? 

6  Therfore  this  is  the  true  knowledge  of  Chiiit, 

ifwe  receaue  him  fuch  as  he  is  ortred  of  his  father,  ? ,!e  Y'f       c 
to  witcjothedwitn  his  GoipclLo'-cauie  as  heis  ao~  chnft. 
pointed  to  be  the  mark  wherat  our  faith  mutt  ayme, 
(6  we  can  not  come  dire&ly  to  him  vnlefTe  the  Go- 
fpell.^o before  vs. 

Qiteft.  If  faith  be  reftrained  to  the  GorpclI,whst 
ihall  the  doctrine  of  Mofes  and  the  Prophctes  pro- 
file vs? 

.An,  ItwasfulTicientat  that  time  to  edirie  faith:   vh    .     G  ^ 
but  bccaul'c  we  haue  a  more  perfeel  mamftif  atio  of  pcji'  Is  cai«etj 
Chrjft  in  the  Gofpell ,  Paule  doth  for  good  cauies  theuo&nneof 
call  it  the  doctrine  of  faith*.  &"h 

7  And  although  it  be  the  office  of  faith  to  fub-  ^m  1£>  + 
fcribe  to  the  truth  ofGod3as  of:en,and  wharioeucr, 


ijS.  AN     ABRIDGExMENT    OF 

andhowfoeuer  he  doth  fpeake :  yet  it  doth  proper- 
ly refped  his  good  will ,  mercie  and  promifes  of 
grace  in  Chrift;  into  the  certaintie  whereof  the 
The  definition  hohe  Ghoft  doeth  illuminate  our  mindes  and  con- 
•ffaith.  firme  our  hearts.  Whence  we  (hall  haue  a  perfeft 

definition  of  faith ,  if  we  lay  that  it  is  a  ftrmc  and 
certaine  knowledge  of  Gods  goodwill  toward  vs, 
which  being  grounded  in  the  trueth  of  the  free 
promife  made  in  Chrift,  is  bothreucaled  to  our 
mindes  and  fealed  vp  in  our  hcartes  by  the  hohe 
Ghoft. 
tniormed  faith  8  Therefore  that  diftin&ion  of  faith  formed  & 
vnformed,  which  fiieth  about  inthefchooles,  is 
vaine. 

ObkSi,  They  which  belceue  whatfoeuer  is  ne- 
cefiarictofaluation,  haue faith,  although  they  be 
touched  with  no  feare  of  God. 
An.  Paule  faith  otherwife,  with  the  hart  man  bc- 
^ow.io.io  lecueth  vnto  righteoufcneiTe*:  therefore  faith  may 
in  no  cafe  be  feuercd  from  a  godly  affection  of  righ- 
teoufneffc. 

o  ObhSi.  Paule  teacheth  an  vnformed  faith, 
faying:ir  anie  ma  haue  all  faith/o  that  he  can  mouc 
mountaines  ,  and  yet  haue  no  loue  ,  he  is  no- 
thing*. 

An,  Faith  is  put  in  that  place  for  power  to 
worke  miracles,  which  the  reprobates  alfo  had*. 
Therefore  it  is  nomaruellif  it  bee  feparate  from 
loue. 

Obitcl.  There  be  many  formes  of  faith. 
An.  There  is  one  onely  true  faith  ofthe  godly. 
ObitB.  Maniebeleeue  that  there  is  a  God3  that 
Hift   'call       l^e  nift°ric°f tne  GofpeJlis  true ,  and  eueric  parte 
faith!"  thereof :  alfo  they  are  moued  with  threatenings  & 

promifes. 

An.  The 


CALVINS    INSTITVTIONS.    Lit.  j.    ij* 
jin.  The  name  of  faith  is  giuen  to  fuch ,  but  vn- 
properly,becaufe  they  do  »et  refift  the  word  of  G  od 
with  manifeft  vngodhnefTc. 

to  But  this  whether  fhadowe  or  image  of  faith,  A  fj,a(jrlow  of 
as  it  is  of  no  importaunce  -3  fo  i:  is  vnworrhie  to  faith. 
haue  the  name  of  faith. 

ObieEi.  Simon  Magus  is  faid  to  haue  beleeucd*. 
Jnp  He  doth  fhortly  after  bewray  his  want  of  faith. 
Such  are  they  in  whom  the  feed  of  the  word  is  cho- 
ked before  it  can  bring  forth  frute*.Let  thoie  which 
boil  of  fuch  images  of  faithjknow,  that  they  are  no 
better  then  the  dcuils*.  ^c?.8aj. 

ii  ObieEi.  Paule  affirmeth  that  faith  is  a  fruitc 
of  election*;  vvhie  then  is  it  attributed  to  the  re-  Ll(t  g 
Probate?  Fa.th  orthe 

jin.  The  reprobate  are  fometimes  mouedwith  Dcuillsandof 
the  fame  feeling  that  the  ele<ft  are%although  none  tlic  rcPr°batc, 
be  illuminate  into  faitb,neither  do  in  deed  feele  the   ^  '* 
cificacieof  the  Gofpcll ,  but  thofe  which  are  pre-  Faith  is' the 
deliinate  vnto  faluation.  By  fuch  tcmporail  faith  or  fruitc  of  elc&i. 
which  endureth  one ly  for  a  ihortleafon,  they  are  °"\ 
made  without  excule.  £^t  8711 

ObieEi.  Therefore  there  remainethnomorefor  Tcmporail* 
the  faithfuljwhcrby  they  may  elremc  their  adoptio.  &»th. 

jin.  Although  there  be  great  likelihood  berwene 
the  cleft  of  God,and  thofe  which  haue  a  rVaile  faith 
enduring  only  for  a  time,  yet  the  fure  confidence  is 
only  in  the  elecfyhatthcy  crie,Abba  father*:which  ^-4-* 
alone  continucth  ftable  and  firme. 

iz  ObieEi.  ThewillofGodisvnchangeable,and 
his  trueth  doih  neuer  wauer:  therefore  the  feeling 
of  Gods  loue  wherwuh  men  are  indued  ihall  neuer 
decay. 

jin.  The  reprobate  can  neuer  go  fo  farrc  as  to 
pcarce  into  phat  hidden  reue]atio,which  the  Scrip- 


x4«  AN     ABRIDGEMENT    OF 

doth  attribute  to  the  elec*fc  alone.  Asa  tree  which  is 
not  planted  deepe  inough ,  that  it  may  take  roote, 
doth  wither  in  iiiccefle  of  time  :  though  for  fome 
A fimilitudc.  yearcs  it  fende  foorth  both  leaues, and  bloflomcs, 
andfrutes. 

Obiett.  We  might  call  the  Spirit  deccitful,which 
doth  bcfprinkle  the  reprobat  with  fuch  light,  which 
afterward  oerifti. 

An.  He  doth  not  quicken  thcTccd  which  lieth  v\ 

their  hai  ts,  that  it  may  alwayes  remaine  incorrup- 

tible,as  in  the  ele&*. 

Rom.$.$.  13  Alfowe  muft  markc  the  doubtfull  fignifica* 

The  fippiffc*  -  tion  of  the  word.  For  faith  doth  oftentimes  fignifie 

Trim.i.9       as  much  as  thefounddoarineofgodlinefre*.Con- 

1  T/w.4.1. '       trariwife  it  is  fometimes  reftrained  vnto  fome  par- 

*  Mat.i.io.      ticular  obieft  *.  Sometimes  it  is  put  for  the  gift  of 

»  &U.11.10      miracles*:  fometimes  for  the  doctrine  whereby  wc 

are  taught  in  the  faith.  But  we  fpeake  of  the  true 

faith  whereby  the  children  of  God  areiuftified. 

Theexpofiti         14  Nowe  let  vs  profecute  euerie  particular  poinc 

©nofthedcfi-  of  the  definition.  By  knowledge  we  meane,  note- 

nttion,  ucne  comprehending,  fuch  as  men  vie  to  haue  in 

now  e  ge     ^^  matters^  ^ut  altogether  infinite,  and  farre  fur- 

paffing  all  other  knowledge  :&  that  rather  by  per- 

lwafionofthe  truth  of  God,  then  by  reafonablede- 

monftration. 

Obietf,  There  is  no  knowledge  ofthatwhichis 
infinite. 

An.  Bicaufe  the  Lord  hath  reuealed  to  his  Saints 
How  faith  is  a  the  fecret  of  his  will ,  which  was  kept  fecret  from 
knowledge.     ages  amj  generations ,  faith  is  for  good  caufes  cak 
Cer\ayncand   ledin  the  Scriptures  a  knowledge*, 
firroc.  1 1  We  ad"C  that  it  is  certame  and  hrme ,  that, 

the  more  foundc  conftancie  of  pcrfwafion  may  be 
exprcfled.  For  as  faith  is  not  content  with  a  doubtr 

full 


CALVINS     INSTITVTIONS.  Lib.  J.    141 

full  and  rouling  opinion ,  fo  neither  with  a  daike 
conceit:but  it  recjuircth  a  full  and  certainc  certain- 
tic  fuch  as  that  vieth  to  be  which  we  hauc  of  known 
and  tried  things. 

\6  This  is  thechiefc  point  of  our  faith  ,  thatwc  -rowar(j  v>. 
do  not  thinke  that  thofe  promifes  of  mcrcie  which 
the  Lorde  docth  offer  are  true  onely  without  vs, 
and  not  in  vs  :  but  rather  by  comprchendinge 
them  within  vs ,  wee  nuke  thtm  our  owne.  Hence 
fpringcth  that  confidence  which  Paule  calleth 
peace*.  Kom*'u 

17  Obieft.  But  the  faithfull  finde  it  farrc  other-  pa{thjspcac« 
wife ,  who  arc  not  onely  tempted  with  vnquiet- 
neiTe,but  alfo  fometimes  fhaken  withmeft  grie- 

uous  terrors,  which  do  not  agree  with  that  certain- 
tie  of  faith. 

jin.  When  wee  fay  that  faith  is  certainc ,  wee 
do  not  imagine  anie  fuchcertaintieasis  not  tou- 
ched with  anie  doubting ,  (  becaufe  the  faithfull 
haue  a  continuall  ccmbatc  with  their  owne  di- 
ftruftfulncffe  )  but  they  neuer  fall  from  that  cer- 
taine  confidence  which  they  hauc  conccaued  of 
rhc  mercie  of  God.  Wee  haue  an  example  in  Da- 

18  Therefore  a  godly  heart  doth  feelc  in  it  felfe  4^.5, 
adiuifion,  which  is  partly  delighted  with  fweete-  7he  vnqnie* 
nefle,  by  reafon  of  the  knowledge  of  Gods  good-  ""^J" 
nelTe  :  partly  it  is  vexed  with  bittcineiTe ,  dy  rca-  ThefnlVkinde 
fon  of  the  feeling  of  calamitie  :  partly  it  leaneth  offcatc. 

to  the  promife  of  the  Goipcll :  partly  it  trembleth 

by  reafon  of  the  teftimonie  of  the  owne  miqui- 

tic.  Which  variation  commcth  by  reafon  of  the  l™*-^™ 

imperfection  of  faith:  forafmuch  as  we  bencuer  caafeof  vnqui 

in  fo  good  caic  in  this  courfe  of  life,  that  being  cu-  etneflc. 

red  throughly  of  all  misbeliefe,  we  arewhollie  re- 


14» 


AN    ABRIDGEMENT    OF 


l^r.i^9. 


plenifhed  and  poffeiTed  by  faith. 
Bffcftsoffahh  19  Letthisbethcfumme.  So  foonc  as  any  finaS 
drop  or  faith  ?  is  dripped  into  our  mindes,  we  do 
forthwith  behold  the  face  of  God  to  bepkafaunt, 
and  faire,  and  fauourable  to  vs ,  a  farre  of  I  graunt, 
but  with  io  certaineafight ,  thatwc  knowe  that  we 
arc  not  dcceaued.  And  the  more  we  go  forwardey 
the  njghcr  do  we  come  to  behold  him. 

20  Pauie  teacheth  both  things  finely :  For  whc 
he  faith  that  we  know  in  part,and  that  we  prophecy 
in  part*,  he  iTieweth  what  a  finall  portion  of  that  di- 
uine  wifedome  is  giuen  vs  in  this  life.  But  the  fame 
doth  teach  elfwhere  how  fare  and  not  dcceaueablc 
a  taft  euen  a  fmalldrop  of  faith  doth  make  vs  feele, 
when  he  affirmeth  that  we  behold  the  glory  of  God 
with  fo  great  efflcacie,  with  open  face,without  ha- 
iling any  vaile  putbetweene ,  that  we  are  transfor-" 
med  into  the  fame  image*. 

ii  Furthermore  faith  doth  arme  and  fortific  hir 
felfe  with  the  word5to  bcare  of  all  brunts.  If  there- 
fore  any  fuch  temptation  do  aiTault  her3thatGod  is 
our  encmie ,  becaufe  he  is  angrie :  (he  aunfwereth 
that  he  is  mercifull  euen  then  when  he  punifheth. 
Becaufe  chaftifement  commeth  rather  from  loue 
then  from  anger.  Faith  is  fhaken ,  yet  at  length  ic 
hath  the  viftorie :  fo  doth  Iohn  conclude* ,  This  is 
the  viftorie  which  ouercommcth  the  world  3  your 
faith. 
ChafHTment  7.2,  There  is  another  kinde  of  feare  &  trembling, 
comcth  rather  whereby  notwithftanding  the  fecuritie  of  faith  is  fo- 

fc^an"crhCn  Mc  dimlnimed> that  ic  is  thereby  more  furely  efta- 
blifhed.  To  wit  when  the  faithfull  thinking  with 
them  felues  that  the  examples  of  Gods  vengeance 
fhewedvpon  the  wicked ,  are  vnto  them  in  ftccd  of 
inftruftions  >    they  take  heede  that  they  pro- 

uoke 


1  Cor.  3.18. 

Faith  leneth 
vpon  the 
worde. 
Temptation. 


LALVlNb     INS  IITVTIONS.  Lib.  J.    141 
uoke  not  the  wrath  of  God  againft  the  felues  with 
like  wickedneife. 

23  Therefore  we  arc  taught  with  feare  &  trcm-  :  Ioh.y{, 
bling  to  workeour  owne  faluation,  which  is  that  we 
accuftomcour  felues  to  behold  the  power  of  God 

with  great  cafting  downc  of  our  felues. 

24  Obictt.  So  often  as  we  looke  vpon  Chrift,wc 
graunt  that  we  finde  full  matter  of  good  hope ,  but 
becaufe  we  be  vnworthie  of  all  thofe  good  thinges    ,    f       . 
which  are  offered  vs  in  Chrift,  by  beholding  our  ^ynde  0f^art 
owne  vnworthinefTe  we  ftagger  and  doubt.  The  fcclingeif 

jin.  We  thinke  vpon  Chrift  not  {landing  a  farrc  our  owne  va* 
of5butratherdwcllmgin  vs.Therforewe  looke  for  J^JJj"^ 
faluationat  hishandes,  becaufe  he  doth  makevs  <>oubune 
(after  we  be  ingrafted  into  his  bodie)partakcrs,not  The  hope  of 
onelyofallhisgood  thinges ,  but  cuen  of  himfelfe  tnc  futhfull 
•fllfo. 

2  ?  Bernard  difputeth  in  like  forr,by  the  benefice  „2 
of  God,faith  he,  fomtimes  thinking  vpon  the  foulc, 
me  rhinkes  I  fee  in  it  as  it  were  two  contraries :  if  I 
behold  it  as  it  is  in  it  felf,  &  of  it  felf5I  ca  fay  nothing 
more  truely  of  it,then  that  it  is  brought  to  nothing, 
but  of  the  mercie  of  God,we  haue  caufe  to  reioyce, 
not  in  our  felues  but  in  the  Lord. 

26  Furthermore  the  feare  of  the  Lord  which  is  The  foonnclit 
called  elfewherc  the  beginning  of  wifedome*,  and  feare  and  the 
in  fome  place  wifedome  it  felf e*,  although  it  be  but  £ruilc* 
one,  yet  it floweth from  a  double vnderftan ding. *{t£j?\u 
For  God  hath  in  him  felf  the  reuerence  of  a  father, 

and  of  a  maifter.Therfore  he  that  will  worfhip  him 
aright,muft  fhewe  him  felfeboth  an  obedient  child 
toward  him,and  alio  ftudie  to  do  the  dutie  of  an  o- 
bedicnt  feruant.  Md.iy. 

27  Obieci.  Iohn  faith,  that  there  is  no  feare  in 
loue,buc  that  perfect  loue  cafteth  out  feare*.  «•  M.4.1I 


1*4  AN    ABRIDGEMENT    Of 

Jn.  He  fpcaketh  of  the  feare  and  terrour  of  in- 

b^wdiffCerCnCC  crc^u"tlc> trom  which  that  fcare  of  tnc  feithfuH 

rowandVearc  ^^rcthmuch.  For  the  wicked  do  not  feare  God, 

but  fo  foone  as  they  heare  of  his  anger,  armed  with 

power  of  reuenge,  they  quake  and  are  taken  wkh 

norrour  forthwith.  But  the  faithful!  do  more  feare 

the  offence  then  the  puniihmenr.  Whereby  it  com- 

meehto  paffe  that  wc  fay  there  is  a  double  feare, 

fcruilcandibnnely. 

The  goodwill '     2.8  Nowe  we  vnderftand  and  know  that  the  pof- 

of  God  is  the  leflionof  faluarifon  and  eternal!  life  is  obtained  m 

caafeof  feiua-  Gods  good  will,  which  our  faith  doth  refpeft.  For 

if  we  can  lackc  no  good  thing  fo  long  as  we  hauc 

God  to  be  fauourable  to  vs  :  it  doth  aboundantly 

ftifnce  v«  vnto  the  certaintie  of  faluauon ,  whenhe 

him  felfc  doth  cer  tifie  vs  of  his  loue.  Let  him  fhewc 

5WS/.80.4.        nis  face  faith  the  Prophet,&  we  (halbefafe*.  Wher- 

i'ore  faith  being  lay  dc  hold  on  by  the  loue  of  God, 

hath  the  prormfes  of  this  life  and  of  the  life  to 

The  promyfe*  come  ,  and  perfed  fecuritie  of  all  good  thihgesc 

make  faith       but  yet  fuch  as  may  be  gathered  and  had  out  of  th« 

«arelcs.  word?. 

29    Therefore  wee  make  the  free  prom  ifc  the 
the  free  pro  -  ground  of  faith ,  becaufe  faith  confiftctli  properlic 
Sion  offahh  mi£'  For  though  it  be  pcrfwaded  that  Godfpeakcth 
the  truth  ,whether  he  command,  or  forbid :  or  whe- 
ther he  promife  or  he  threaten :  and  doth  alfo  obe- 
diently receaue  his  commaundements,  obferue  his 
inhibitions,  take  heed  of  his  thrcatnings :  yet  it  be- 
ginneth  properly  with  the  promifc,in  it  it  confiftctli 
and  continueth ,  and  in  it  it  endeth :  for  it  fcekcth 
life  in  the  free  promife  ofmercie  :  in  which  fenfe 
•     '      i.  ■  *  not  the  Lawe.but  the  Gofpell  is  called  the  word  of 

Vijjhtus  30    Obittf,   Such  a  rcftraim  in  pulling  faith  in 

pceces, 


CALVINS  INSTITVTIONS.    L1B.3.    14$ 
pecces,doth  lay  hold  but  ypon  one  peccc. 

jtn.  Faith  hath  rcfpect  vnto  all  parts  of  the  word 
of  God :  but  it  neuer  ftaycth  vntill  it  come  vnto  the 
free  promife  of  grace  in  Chnft. 

31  And  hereby  we  gather  that  faith  hath  no  A  fimilitudc. 
leiTeneedeofthe  word,  then  frutc  hachoftheliue- 

ly  roote  ofthc  trecrbecaufe  as  Dauid  doth  witnefic,     . 
nonctru{linGod_,butfuchasknowhisname*:and    **  *' 
in  another  place  ,  I  haue  hoped  in  thy  worde ,  faue 
me*.  Therefore  we  muft  not  turneafidc  from  the  Paii-hlaveth 
word  no  not  one  iotc ,  whereby  we  do  alfo  lay  hold  hold  vpon  the 
vpon  the  power  ofGod,whichwe  do  not  conceaue  power  of  God 
to  be  idle  but  effectual!,  whereby  the  Ifraclics  alfo  bY  th«  wordc- 
might  learne,  that  God  who  was  the  authour  of 
faluation  once,  would  be  the  eueilafting  keeper 
thereof. 

Obieft.  Sara  and  Rebecca,throughzeale  of  faith  The  errour  of 
offended.  Sara  and  Re* 

jin   Both  of  them  erred  becaufe  they  palled  the  *)ecea» 
bounds  of  the  word. 

32  Againewedo  not  without  caufe  include  all  E.^"?*"  in 
promifes  in  Chrift  :  when  as  the  Apoftle  inclu-  &,„"  * 
deth  all  the  whole  Gofpell  in  the  knowledg  of  him*^ 

and  in  another  place  he  teacheth  that  all  the  pro- 
mifes of  God  are  in  him  yea  and  amen.  For  what- 
foeuer  God  doth  promife,  he  docth  thereby  teftifie 
his  good  will ,  fo  that  there  is  no  promife  of  his  The  promyfes 
which  is  not  a  teftimonic  of  loue.  But  no  man  is  a  ceitimonyc  of 
beloued  of  God,  which  is  without  Chnft.   For  loue* 
he  is  the  beloued  Sonne  *,  in  whom  the  loue  of  Mat  , 

the  Father  abideth,&  doth  afterward  defcend  from  ^7.  j.' 
him  vnto  vs.  It  followeth  that  we  muft  caft  our  eyes  Eph.1.6. 
vpon  Chrift,fo  often  as  anie  promife  is  onred  vs.      N°te- 

ObieB.  Naaman  the  Syrian*,  Cornelius  the  *J§'{C1*' 
Gentile  and  Komane^jthe  Eunuch*,were  acccpta-  *  .^#,8.7, i 


14*  AN     ABRIDGEMENT    OF 

ble  to  God,"and  yet  they  knewe  not  Chrift  the  Mc 

diatour. 

Jin.  Igrauntthat  in  fome  point  their  faith  wa» 
cntagled,not  only  as  touching  the  perfon  of  Chrift: 
.     butalfo  as  concerning  his  power,  and  the  office 
SaHcd.        which  was  enioyned  him  by  his  Father.  Yetneuer- 
in  a"S     '        thelelfeit  is  certainethat  they  were  inftructed  in 
the  principles  which  gaue  them  fome  taft  of  Chrift, 
though  it  were  verie  ilender. 
preachinge  of     33  And  this  bare  and  externall  preaching  of  the 
the  worde*       worde,  ought  to  fuffice  abundantly ,  to  make  it'to 
be  beleeued ,  vnleffe  blmdneffe  and  ftubburnnelTe 
did  let  it.  Furthermore  without  the  illumination 
^°l?'h  °^  c^e  Spirite  nothinge  is  done  by  the  woorde. 

rhofHs  the  Moreouer  the  Spirite  is  not  onely  the  beginner 
auchourof  of  fayth  ,  but  he  doeth  alfo  increafe  it  by  de- 
faith,  grees,  vntillit  bring  vsvnto  the  kingdome  of  hea- 

uen. 
THc  incrcfings       Qfafa     0n  the  other  fide  Paule  teacheth 
that  the   Spirite  is  geuen  by  the  heannge  of 
Gal  faith*. 

An.  If  there  were  one  onely  gift  of  the  Spirite, 
hcfhouldhauefpokenabfurdlyin  calling  the  Spi- 
rite an  effeel:  of  faith,  who  is  the  authour  and  caufe 
thereof : but  forafmuch  as  he  fettcrhfoorth  thofe 
The  Spirit  put  gifces  wherewith  God  doeth  adorne  his  Church, 
for  the  giftcs  and  by  the  inereafinges  of  faith  doeth  bring  it  vnto 
perfection  ,no  marucll,if  he  afcribe  thofe  thinges 
to  faith,  which  doeth  prepare  ys  to  receaue  the 
fame. 

34  Thcfearethemyfteriesof  God,  which  arc 

Mtt.n.iK.       reuealed  onely  to  litle  ones*.  For  flefn  andbloude 

* Mat.i6.if.    dothnotrcueale  them,  neither  doeth  the  natuiall 

man  vnderftande  thofe  thinges  which  are  of  the 

*  i  Cor.  ».14.     Spirk*:but  the  doctrine  of  God  is  rather  to  him  foo- 

lifhneffe. 


CALVINS    INSTIT  VTIONS.    Lidj.      147 

lifhnefTe.  Therefore  the  aide  of  the  holie  Ghoft  is 

necefifarie }  or  rather  he  is  his  onely  power.  The 

word  of  God  is  indeed  like  to  the  Sunnc  which  fhi-  A  nmilitude. 

ncth  to  all  thofe  to  whom  it  is  preached,but  with  no 

frute  among  the  blind.  But  we  which  arc  by  nature  Note. 

blind  are  enlightened  by  the  Spirit. 

3?  Thereupon  Paule  calleththe  Spirit  of  faith  1  Cor.4,1}, 
faith,  not  that  which  we  haue  naturallie,  but  that 
which  we  haue  of  the  Spirit*.  Therefore  he  pray- 
cth  that  God  would  fulfil  in  the  Theflalonias  all  his  l.TheJpi.iu 
good  pleafure.,  and  the  work  of  faith  in  power*. For 
faith  is  a  lingular  gift,  which  God  eiueth  to  whome  Fa* th  Is  ^c 
he  will.  g.ftofGod. 

36  Butitiscertainethattheminde  is  notfuffi- 
ciently  illuminate,by  the  vnderftanding  and  know- 
ledge of  the  worde,  vnlefle  the  certaintie  thereof 
dohkewifepearceintothc  heart,  both  which  the 

Spirite  workcth .  Therefore  he  fcrueth  in  if  eed  of  a  A  fimilitude. 
fcale  to  feale  thofe  promifes  in  our  heartes  * ,  the  £^-»'»3.  . 
certaintie  whereof  he  had  before  imprinted  in  our 
mindes. 

37  Obieft.  That  confirmation  is  in  vaine,when  Faith  is  fliaken 
as  faith  is  tolled  and  lhaken  with  continuall  florms  buc  not  ou«- 
oftemptations.  comc 

./*».  Butitisnotcuercome,becaufeGodis  the 
prbteaion}aide,tower3and  buckler  of  the  faithful.  J&^f+t 
Onely  we  haue  necde  of  patience*. 

38  Obieft.  We  cannot  otherwife  be  perfwaded  par-en     . 

of  the  grace  and  fauour  of  God  toward  vs,  but  only  cetfaric.  ""^ 
by  a  moral  coniefture,as  euerie  one  doth  think  him  -tf^.:o.}<5 
lelfe  not  to  be  vnworthie  thcrof.  ^°i  b°ntils. 

^n.  Nothing  is  more  contrarie  to  faith  then  c5-  arc  comraric 
ieftures.  •  to  faith! 

Obieft.  No  man  knoweth  whether  he  be  worthy 
of  hatred  or  of  loue*.  Ecde.9,i 

M 


The  fcnfe. 


148  AN    ABRIDGEMENT    OF 

An,  This  place  is  corruptly  tranflatcd:  Salomort 
his  meaning  is :  If  anie  man  will  efteeme  and  iudge 
by  the  preienc  ftate  of  thingcs ,  whome  God  lo- 
ueth  ,  and  whome  he  hateth  ,  he  fhall  take  paincs 
in  vaine,  feeing  all  thinges  fall  out  a  like  to  the  iuft 
and  the  vniuft,  to  him  that  offereth  facnfiee  and  to 
him  that  ofrereth  none. 
Toknowcer-  39  ObieB.  It  is  a  point  ofram  preemption,  for 
tainly  is  not  to  a  man  to  chaknge  and  attribute  to  him  felf  the  cer- 


piciumc. 


i  for.  2.1  j. 


&»».?, 14. 
2oh.ii. 


Perfeuerance. 


taine  knowledge  of  the  good  will  of  God. 

An.  I  graunt,  if  we  tooke  fo  much  vpon  vs  as  to 
make  the  incomprehensible  counfell  of  God  fubiect 
to  the  flendernefleof  our  wit.  But  we  fay  fimplic 
with  Paule*,That  we  haue  notreceaued  the  fpirite 
of  ihis  world, but  the  Spirit  which  is  of  God,  who 
being  our  teacher,we  knowe  thofe  things  which  arc 
giuenvsofGod. 

ObieB,  It  is  rafhncfle  to  boaft  of  the  Spirite  of 
God. 

An.  But  Paule  pronounceth  that  they  onely 
are  the  children  of  God,  which  are  ledbyhis  Spi- 
rite. He  being  our  guide  we  call  God  father  * ,  and 
wee  knowe  affuredly  that  we  be  the  children  of 
God. 

40  ObieB.  Although  we  may  iudge  of  the  grace 
of  God  according  to  the  prefent  ftate  ofrighteouf. 
neffe ,  yet  the  knowledge  of  perfeuering  vnto  the 
ende,hangeth  in  doubt. 

An.  I  am  fully  perfwaded,faith  Paule*,  that  nei- 
ther Angels,nor  powers,  nor  principali.ies  &c.{hall 
fcparate  vs  from  the  loue  wherewith  the  Lordlo- 
uethvsinChrift. 
Ob.  The  Apoftle  had  that  by  aneipeciallreuelatio. 

An.  But  he  handleth  in  that  place  thofe  good 
things  which  al  the  faithful  in  general  haue  by  faith 

and 


I'ALUlfU   INSVIVvtions.   Lib3.    u9 

and  not  thofe  which  he  him  felfc  alone  doth  feale. 

ObieEt.  But  the  fame  Paul  in  another  place  doth 
terrifie  vs  by  making  mention  of  ourvveakenefle  & 
inconttancie.  Let  him  thatitandetb,  take  heed  left 
he  fall*.  iC«r.iaxi. 

An.  But  not  with  feare  and  tcrrour,  whereby  we 
may  be  throwen  downe,but  whereby  we  may  learne 
to  humble  our  felucs  vnder  the  mightie  hand  of 
God,  as  Peter  declareth*.  i?*/.j.tf 

41  By  thefe  things  which  we  haue  alreadie  fayd, 
we  fee  that  the  definition  of  faith  which  we  fet 
downevariethnot  from  the  Apoftles  defcription. 
Where  he  teacheth ,  that  faith  isthefubftanceof 
things  to  be  hoped  for ,  and  a  certaintie  of  thinges  what  g^  - 
that  are  not feenc*.  Hekiuu 

ObieSi.  Louc  is  before  faith  and  hope  alfo. 

An.  Yea  faith  alone  bringeth  forth  loue,&  eucrie  Faith  is  the  mo 
good  woike  befides.  therofloue. 

41  Nowe  wherfoeuer  this  faith  (hall be,  it  can 
not  be  but  that  it  hath  hope  of  eternall  faluation  Faith  hath 
ioyned  with  it,  as  an  vnfeparablc  companion,or  ra-  hopefor  her 
ther  that  it  begetteth  and  bringeth  it  forth  of  it  feJf.  companyo». 
Faith  beleeueth  that  God  is  true,  hope  waiteth  and 
lookcth  that  in  conuenient  time  he  (hew  his  truth: 
faith  beleeueth  that  he  is  our  father ,  hope  waiteth 
and  looketh  that  he  do  alwayes  fo  {hewe  him  felfe 
toward  vs :  faith  is  the  foundation  wherupon  hope 
refteth. 

43  By  reafon  of  this  affinitiethe  Scripture  doth  Faith  and  hope 
fometimes  confounde  the  worde  of  faith  and  of  are  fometymes 

hope,#  ?•££* 

ObitSf.  Hope  hath  a  double  foundatio,the  grace 
of  God,and  merit  of  workes. 

An.  The  whole  Scripture  doeth  teach  that  hope  Lombardus  hi* 
oiuft  looke  vnto  the  mcrcie  of  God  alone  ,  as  error. 

L  iij 


i$o  AN    ABRIDGEMENT    OF 

it  were  with  both  eyes ,  as  vnto  the  markc  which  is 

common  to  her  as  well  as  to  faith. 

Chap.  nr. 


The  partes  of 
the  Gofpell. 


Repentance 
proceccieth 
from  faith 

Mat.yi 


The  partes  of 
repentance. 

I 
Mortification 

z 
yiuification. 


That  ve  are  regenerate  by  faith)  where 
repentance  u  handled, 

I  '-p'Herefore  fanh  doth  uofTeffc  Chrift,  &  doth 
X  reft  vpon  the  Gofpell,whichhath  two  parts, 
repentance  and  remifGon  of  finnes.  Chrift  geueth 
botJh,and  wc  obtainc  both  by  faith.  And  repentace 
proceedeth  from  faith,as  frutc  from  a  tree. 

2,  ObieEl.  Chrift  and  Iohn  in  their  fermons  do 
firft  exhort  the  people  vnto  repentance ,  and  then 
afterward  they  adde  that  the  ktngdome  of  heauen 
was  at  hand*.  Therfore  repentaunce  goeth  before 
faith,  which  we  haue  by  the  Gofpell. 

Mi,  We  muft  not  fuperftitioufly  ftick  to  the  pla- 
cing offyllables.  For  it  is  all  one  as  if  they  fhould 
fay,  becaufc  the  kingdome  of  heauen  is  athande, 
therefore  repent.  For  in  the  Prophet  that  voyce  is 
commaunded  to  begin  with  confolation  and  glad 
tidings*. 

3  Certaine  learned  men  haue  fayd  that  repen- 
tance confifteth  in  two  parts ,  in  mortification  and 
viuification.  They  intcrprete  mortification  to  be 
the  forowe  and  terrour  of  minde  conccaued  of  the 
knowledge  of  finne ,  and  the  feeling  of  the  judge- 
ment of  God:  and  viuification  to  be  the  confola- 
tion which  arifeth  of  faith :  to  wit ,  when  a  man  be- 
ing throwen  downc  with  the  confeience  &  feeling 
of  his  finne,  and  ftriken  with  the  feare  of  God,Ioo- 
king  aftcrwarde  vnto  the  grace  of  God  through 
Chrift,  doth  take  a  good  hart,  and  doth  rcturne  as 

it 


^ALVTnS  INSTITVTIONS.  L1B.3.  151 
it  were  from  death  to  life.  This  is  well.  But  yet  viui- 
fication  doth  fignirle  rather  a  dcfire  to  hue  godlilie, 
which  arifeth  of  regeneration ,  then  the  ioy  which 
the  minde  receaueth,being  at  quiet  from  trouble  & 
feare. 

4     Other  fome  put  two  formes  of  repentaunce, 
the  one  legall  or  of  the  Lawe ,  whereby  a  finner  be- 
ing wounded  with  the  fearing  yron  of  flnne,  and  Leaa]j 
throwen  downc  with  the  terrourof  the  wrath  of  *$en.Att$, 
God,  doth  continue  faddeand  forowfull  in  that  *  1  &ag».a8. 30. 
perturbation ,  neither  can  he  tell  howe  to  acquite  *  Mat. 27.4. 
him  felfe :  fuch  were  Cain  *,  Saule  *,  Iudas  *.  The  5j3gj~ 
other  Euangelicall  or  of  the  Gofpell,  whereby  a  */iM.f.j. ' 
finner  beeing  fore  affli&ed  in  him  felfe,  doth  not- 
withftanding  rife  vp  higher  and  lay  holde  vppon 
Chrrft  the  falue  for  his  fore,  and  confolation  for  his 
terrour:  fuch  were  Ezechias*,  the  Niniuites*,  Da-  **«Wu*  »3» 
uid%  Peter*.  ¥?***' 

<>  Though  all  thefe  be  true ,  yet  wc  mull:  take  The  dcfinit}ori 
the  vei  ie  name  of  repentance  orhcrwife,  fo  that  re-  oi  repentance . 
pentance  may  be  a  true  turninge  of  our  life  vnto 
God,  comming  from  the  fyncere  and  earncftloue 
of  God,  which  confifteth  in  mortifying  ourflefh  & 
the  old  man,and  in  quickening  of  the  Spirit.  In  this 
icnfe  are  all  thofe  fermons  to  be  taken ,  wherewith 
either  the  Prophets  in  times  pall,  ortheApoftles 
afterward,  did  exhort  the  men  of  their  time  vnto 
repentance. 

6  Furthermore  this  definition  containeth  three  T{irec   artM 
pointes.Firftwhenwe  name  the  turning  of  the  life  ofchcdefinitiS 
vnto  God,  we  require  a  transforming  or  chaunge,  1 

notonely  in  the  outward  workes ,  but  eucn  in  the  Conucrfion. 
foule  it  felfe  .' which  when  flie  hath  put  of  her  olde- 
neffe,  doth  at  length  bring  forth  of  her  felfe  fiutes 
anfwcrable  to  her  renuing.  Whereupon  the  Pro-» 

L  iiij 


i$i  AN    ABRIDGEMENT    OF 

phct  corrmuundeth,  that  they  make  them  felues  a 
Ezscb.it.  j « .    new  hart^whom  he  calleth  to  repentance. 

x  7     The  lecond  point  is,  in  that  we  taught  that  it 

From  the  true  commeth  from  the  fyncerc  feare  of  God.  Forbc- 
Mement.°  '  *ore  l^e  mm&c  rfthc  firmer  can  be  enclined  to  re- 
pentance, he  muft  be  awaked  with  thinking  vppon 
Godsiudgemcnr:  and  when  this  cogitation  fhalbe 
throughly  infixed,  thatGodfnallbeiudge  both  of 
our  wordes  and  workes,  it  doth  notfufFer  the  fillie 
man  to  be  in  reft, but  doth  pricke  him  forwarde  to 
thinke  vpon  another  trade  of  life,  whereby  he  may 
fafely  appeare  before  that  judgement  feare.  There- 
fore oftentimes  when  the  Scripture  exhorteth  vnto 
7^.44.  repentance,itmaketh  mention  of  the  iudgement  of 

.^7.17.3*.       God*. 

8     In  the  thirde  place  we  fayd,  that  repentance 
3  confifteth  vppon  two  parts,  of  mortifying  the  fleih, 

The  thirde  ^  and  quickening  of  the  Spirke.  This  doeth  the  Pro- 
amnion. *  v  phet  declare  *,  CeafTe  of  from  cuill ,  and  do  good, 
7>/«/.  14.15.  refr  from  deahnge  peruerflie  and  iearne  to  doc 
ija.1.6.  good. 

1  9     We  haue  both  thefe  by  partaking  Chrift:  For 

Mortification,  -r  wc  ^  truj|e  partakers  of  his  death ,  by  the  power 

thereof  our  olde  man  is  crucified,  and  hedieth  to 

finne ,  that  the  corruption  of  our  former  nature 

mayliue  no  longer,  lfwc  be  made  partakers  of  his 

relurreftion ,  we  are  thereby  rayfed  vp  to  newnefle 

%  of  life,  fuch  as  maybe  anfwerable  to  Gods  iuftice. 

Viuification      So  that  by  this  mcanes  the  image  of  God  which 

was  blotted  out  and  defaced  by  the  fall  of  Adam  is 

renued. 

Chriftian  liber-     10  TherforethechildrcofGodarefofetfrecby 

tic.  regeneration  from  the  flauerieoffinne,not  as  if  ha- 

uing  gotten  full  pofleflion  of  libertie,  they  did  no 

longer  fyffcr  any  trouble  of  their  fle{h,but  that  they 

may 


CALV1NS      INiUTV  I  1UJN&.     LlE.J.     IJJ 

may haue  perpetuall  matter  of  ftrife,whercby  they 
may  both  be  exercifed  and  alfo  better  learne  their  Feeding  of 
infirmitie:becau{e  there  remaineth  asyet  in  the  re-  finne  in  there* 
generate  a  feeding  of  finne,from  whence  flowlufts  gcncracc» 
which  pricke  men  forward  to  finne. 

1 1  Obiecf.  God  purgeth  his  church  from  all  fin*:  EPh'5^^7» 
Alfo  promifeth  tliis  grace  of  deliueraunceinbap- 
tifmc,and  doth  fulfill  it  in  the  .left. 

An  We  referre  that  rather  vnto  guiltinefTe,then  sinnc  doth 
vnto  the  matter  of  finne,becaufe  finne  is  not  impu-  dwell  but  \  not 
ted.it  inhabitcth,bu:it  reigneth  not.  fSSSu** 

12  ObitSi.  It  feemeth  an  vnconuenient  thing 
that  allluftes  (houldebefo  generallie  condemned, 
wherewith  man  is  naturallie  moued,feeing  they  are 
put  into  man  by  God,  who  is  the  authour  of  nature. 

An.  We  doe  not  condemne  thofc  defires  which 
G  od  hath  foingrauen  in  mans  nature  ftom  the  fir  ft  Whatlufts  are 
creation,thatthey  cannot  be  rooted  out  thence  vn-  to]?c  condem« 
lefTe  humanitie  it  felfebe  deftroyed ,  but  only  wan- 
ton and  vnbridebd  motions  which  are  contrarie  to 
Gods  ordinance. 

i j  Therto  agrceth  Auguftine3faying*  :That  law  Lib.ixontr*  /a 
of  fin  is  both  remitted  in  the  fpintual  regeneration,  ^*«w». 
and  doth  alfo  remaine  in  the  mortall  flefihe:  it  is  re- 
mitted becaufe  the  giltineileistakenawayinthefa-  Note» 
crament,whereby  the  faithfullare  regenerate ;  and 
itabideth  becaufcit  worketh  thofc  defires  againft 
which  the  faithfiill  doe  fight. 

Ob.  After  that  concupifcence  hathconcciuedit 
bringeth  forth  fin*:therforc  cocupifcence  is  not  fin.  Unui.i^ 

An.  Inthathcecallethmifcheuous  deedesand 
wicked  offences,the  children  of  finnc,and  doth  giuc 
them  the  name  of  finne,it  doth  foorthwith  followe,  ^c  -tffae  0f  • 
but  that  euen  to  luft  is  an  euill  thing,  and  damnable  concupifcence 
before  God. 


14  ObieSi.  The  children  of  God  being  reftored 
vnco  the  ftate  of  innocencie  ought  not  to  take 
thought  for  the  bridelmg  the  luft  of  the  flefhe,  but 
they  muft  follow  the  fpirite^who  being  their  guide, 
they  (hall  neuercrre. 

An.  A  monftrous  forgerie.  If  itwere  fo,then 
fhould  all  choyfe  of  difhoneftie  and  honeftie,ofiuft 
and  vniuft,of  good  and  euill  be  taken  away. 

ObieSi,  This  difference  commeth  from  the  curfe 
of  the  old  e  Ad  am,  from  which  weeare  exemptby 
Chrift. 

An.  Then  there  fhall  be  no  difference  betweenc 

whoredome  andchaftitie,truth  and  falihood. 

Obietf.  Takeaway  wicked  feare,  *md  the  fpiritc 

An  abfurd        ^  commaund  thee  no  wicked  thing,  fo  that  thou 

maximc  of  the  carelefl  ie  and  without  feare  do  fuffer  thy  felfe  to  be 

Aoabapu'fts,     led  by  him. 

An  ThatistodenieChrift  and  the  holie  Ghoft, 

not  to  follow  them.  The  fpirite  is  not  the  authour 

of  manilaughter  or  whoredome^but  of  loue  &  cha* 

ftitie. 

Scuen  effects         I  $  And  whereas  the  Apoftle  in  the  defcription 

•f  repentance,  ofrepentance  doth  reckon  vp  feue  either  caufes,or 

effedsjorpartsjasjftudie^excufejindignation/eare, 

defire,2.eal,reuege,he  doth  that  for  good  caufe.For 

I  carefulnefle  or  ftudic  arifeth  of  forow  :excufc  brin- 

a  geth  rather  a  purging  then  a  trufting  to  the  caufe. 

3  Indignation  wherewith  the  miner  fretteth  inward- 

4  lie.  Feare  is  a  trembling  of  the  minde  by  rcafon  of 
j  Gods  vengeance  which  we  haue  deferued.   Defire 

6  is  diligence  in  our  duetie,  and  readinefle  to  obey. 

7  Zcale  is  an  heat  wherewith  wc  are  inflamed  to  feek 
the  glorie  of  God,Reuenge  is  the  laft  :  for  the  more 
rigorous  we  be  to  our  felues,  the  better  hope  ought 
we  to  haue  that  God  will  be  mercifuU  to  vs.  In  this 

thing 


thingBernardhis  admonition  is  profitable. Sorrow  Ser.ix.iaCtt* 

faithheforfinne,isnecefTarie,if  itbe  not  contmu-  tic. 

all*. 

\6    Now  it  may  alfo  bee  gathered  what  manner 
fruitesthefruitesof  repentaunce  be:  to  wit,  three:  FrU]-tcs  Q£r0t 
godlinelFe  toward  God,  loue  toward  men,  and  in  pentancc. 
our  whole  life  holmes  and  purencifej  and  the  more        i     z 
diligentlic  a  man  doeth  examine  his  life  by  the  rule  3 

of  the  law  otGodjthe  more  certaine  fignes  of  his 
repentance  doth  hec  fhewe :  Notwithstanding  it  is 
verie  necefTaric,  that  they  take  their  beginning  fro  r^/.i.ij. 
the  pure  fountaine  of  the  heart*.  And  that  doone,  l*m  4  *• 
that  extcrnall  tcftimonies  do  follow*,  which  com-    z  ^or'7'  "• 
mend  fincere  repentance. 

17  Obieff.    A  principall  part  of  repentance  as 

Ioel  doth  witneffe,  confuting  in  falling,  weeping,&  lofl'""  ll* 
jnafhes*. 

An,  Yea  that  which  is  there  fpokenof  the  con- 
uerfion  of  the  whole  hart  vnto  the  Lord,ofthe  ren- 
ting of  the  garmentes,  but  of  the  heart  is  proper  to  Weepinge  and 
repentaunce  :  but  as  for  weeping  and  fafting  they  faft,n8  arc.not 
are  adioyned  not  as  perpetuall  or  neceflane  ef-  J^f*™111  rC 
feels.  '         '    . 

18  Letvs  al baddethat,thatthenameofrepen-  whn  £.fW 
taunce  is  vnproperlie  applied  vnto  this  extcrnall  repent  inafhes 
profeflion,whichis  rather  a  confefFion  of  the  fault  and  fackdoth. 
with  a  befeeching  to  haue  the  punifhmenr  and  guil- 
tinefTeforgiuen.  So  to  repentin  fackcloath  &  aihcs 
isnothngelsbuttoteftifieour  difplcafure,  when  Mtt.n .21. 
God  is  angriewith  vs  forgreeuous  offences.    But  Lu!{  10  1». 
we  muftnute  that  there  is  a  double  confe(Tion,pub-  1 
like,  where  by  condemning  our  felues  before  God, 
angels,and  the  worlde,weepreuentthe  iudgement  Publikecon* 
of  God.For  faith  lJaul,if  we  mould  iudge  our  felues  fcflion. 
wemouldnotbe  iudgedof  God*.  ButitisnotaJL 


Priuate 
IVS/51.7. 


Repentance. 

Ordinary. 
Extraordinary, 

I  1$ 


The  partes  of 

thcGofpcll. 


I 
z 

3 


Hatred  of 
iinne  is  the  be- 
ginning of  re. 
penuncc. 
Ifay.16.tS 
•Mtt.n.y. 


waics  neccfTarie  tomakemenwitneffes  of  our  re- 
pentance. The  other  is  priuate  whereby  we  do  con- 
feffe  our  finncs  onlie  before  God,  and  it  is  a  part  of 
true  repentance  which  cannot  bee  omitted.nekher 
is  it  onelic  necefTarie  for  that  wee  confefTe  thofe 
finnes  which  we  doe  dadie  commit,  but  ourgree- 
uousfalles  alfo*,  and  thofe  which  feemetobeebu» 
ried  long  agoe.  Furthcrmore,we  muft  note  that  re- 
pentance is  double,ordinarie  wherein  wee  muft  ap- 
plieourleluescontinuallie,  fpecialland  extraordi- 
narie,  whiche  doeth  as  it  were  raifc  vp  from  death, 
thofc,which  had  either  fikhilie fallen,or  giuen  oiier 
them  felues  to  fin ne  through  vnbridled  licentiouf- 
nes  or  (hakenof  iheyoke  of  God  through  a  certayr* 
reuniting. 

19  Furthermore  if  the  whole  fumme  of  the  Go- 
fpel  be  contained  in  thefe  two  points  in  repentance 
and  remiffion  of  finncs,do  we  not  fee  that  the  Lord 
doth  therefore  iuftifie  his  freelie,  that  he  may  alfo» 
reftorc  them  to  true  righteoufnefTe  by  the  fatisfacti- 
onofthe  fpirii?For  Chrift  began  his  fermons  thus, 
*  The  kingdome  of  God  is  at  hand :  repent  and  be- 
leeue  the  Go-pel.  Fnft  of  all,heedeclarct.h  that  the 
treafures  of  mercie  arc  fct  open  in  him.  Secondlic, 
he  requircth  repentance:lafthe  confidence  in  Gods 
promifes. 

20  But  as  the  hatred  of  finne,which  is  the  be- 
ginning of  repentaunce,  fetteth  open  to  vs  the  firft 
cntraunce  to  the  knowledge  of  Chrift,  who  offreth 
himfelfe  tononebuttopoorcafmftedfinners*  :fo 
muft  we  indeuour  toward  repentance,  &  apply  our 
felues  in  it  during  our  whole  life,if  wee  will  abide  in 
Chrift.Therfore  fo  long  as  we  (hall  dwell  in  the  pri- 
fon  of  our  bodie,we  muft  continuallie  wraftle  with 
the  vices  of  our  nature3  &fo  confequcntly  with  our 

na- 


CALVINS    INSTITVTIONS,  ti».   5.   15? 
natural  foule.Wherforel  fuppofe  that  he  hath  pro- 
fited much,  who  hath  learned  to  difpleafe  himfelfc  Hchath  prolfc 
rnuch:not  that  he  may  ftick  faft  in  this  mire,  but  ra-  ted  much 
ther  that  he  may  make  haft  to  God,that  beinggraf-  which  doth 
fed  into  the  death  &  life  of  Chnft5he  may  continu.  ^cf^[plcafc 
allie  meditate  vpon  repentance. 

21  Furthermore  it  is  well  knowen  that  repen-  R 

tance  is  the  gift  of  God.  Therfore  the  church  com-  thegifcof  God 
mendeth  the  benefit  of  God  in  that  he  giuen  to  the 
Gentiles  repentaunce  vnto faluation* .  Alfo  when  ji&%\  1.1&. 
the  Apoftle  goeth  about  to  exclude  reuoltcs  from 
hopeoffaluation,he  alleageththis  rcafon*,  thatit  ^0","^^"» 
is  vnpofTiblc  that  they  mould-be  renued  vnto  repe-  Jft^J*  ^ 
tance:  to  wit,  becaufe  when  GODrcnueth  thofe 
whom  he  will  not  haue  topcrifh,he  fhewethafignc 
of  his  fatherlie  fauour:  againe,he  thundreth  againft 
the  reprobate,withhardnmg  the,  whofe  wickednes 
is  vnpardonable.Whichkindoi"  punifhmentthe  A- 
poftle  denounceth  to  voluntarie  Reuoltes  or  Apo- 
ftataes,who  when  they  fall  fro  the  faith  of  the  Go- 
fpell,doe  mocke  God,  doeopprobriouflicrefufehis 
gracc,do  tread  vnder  foot  the  blood  ofChiifte,yea 
and  crucifie  him  a  frefh  fo  much  as  in  them  lieth. 

22  But  to  difcufle  this  more  plainelie ,  it  is  meet 
that  we  learch  out  what  that  fo  horrible  offence  is, 

which  fhall  not  be  f  orgiuen:  1  fay  that  thofe  finne  a-  What  It  i»  to 

gainft  the  holie  ghoft,  which  refift  the  truth  cfGod  fin"c  againft 

of  fct  purpofe,  with  whofe  brightnefle  they  are  da- thc  ho*y  &ho& 

feled,that  they  cannot  pretend  ignorance,  and  to 

no  other  cnd,but  that  they  refill.  For  Chriftc  going 

about  to  expound  that  which  he  had  faid,  addeth, 

hee  which  (hall  fpeakc  a  wordc  againft  thc  fonnc 

of  man,  it  (hall  be  forgiuen  him,but  he  which  blaf- 

phemeth  againft  the  fpirite,it  lballnot  be  forgiuen 

him 


155  AN     ABRIDGEMENT    OF 

S^utf.  How  can  one  blafpheme  the  fonne,  bag 

it  {hallalfo  be  againft  the  fpirite? 

Whit  *  *s  to        **n'     Tkofe  which  ftunible  at  the  truth  of  God, 

JSnne  againft     which  they  know  not,thofe  which  blafphemeChrift 

Cbrift.  ignoratlie,being  indued  with  this  *  mind,  that  they 

will  not  quench  the  truth  of  God,beeing  reuealea 

vnto  them,and  that  they  would  not  with  one  word 

hurt  him  whom  they  (hallknowe  to  beeChrifte  the 

Lorde,  they  finne  againft  the  father  and  the  fonne. 

Butasforthofewhofeconfcienceis  conuict,  that 

that  is  the  worde  of  God  which  they  impugne,they 

are  faid,to  blafpheme  the  holie  Ghofte  :forafmuch 

«.  y  4  as  they  wraftle  againft  the inlightening  whichis  a 

worke  of  the  holy  ghoft*. 

r  ,  22  Duett.    Why  do  fuch  feele  God  vnappcaf- 

xU"*       able?       ,P       .  / 

jln.  Becaufe  as  Iohn  auoucheth  they  were  not 
of  ihe  elec"t,out  of  whom  they  went. 

24  This  fcemeth  to  bee  too  hard,  and  contrarie 
to  the  clemencie  of  God,that  thofe  ftioulde  not  ob- 
taine  remiflion  of  their  finnes ,  which  flie  tocrauc 
themercieof  God. 

Jin.  The  Apoftle  faith  not  that  pardon  mail  be 

denied  if  they  turn  vnto  the  Lord:bu  the  doth  flatly 

Heb.9.4.  deny  that  they  can  rife  to  repentance*,  namely ,be- 

caufe  they  arefmitteby  the  iuft  iudgementof  God 

Z*cb.j.i}        w*tn  ctcrnall  blindneflc*,  for  their  vntha^keful- 

nefle. 

Obtccf.    God  mould  be  contrary  to  himfelf,who 
crieth  by  his  prophet,thathee  will  bee  mercifull  io 
Mue.i 8.20.21.  foone  as  a  firmer  mall  conuert*. 

An.  But  mans  minde  is  not  changed  to  good, 
vnlefTe  it  be  preuentcd  by  his  grace. 

25  Quefl.  IfGod  bee  not  pacified  with  feigned 
repentance,  how  did  Achab  obtaine  pardon ,  and 

turn 


CAIVINS    INSTITVTIONS.  Lib.   f.    i$9 
turnc  away  the  puniihment  which  was  denounced  Fc,gned  repc- 
againfthim. 

Jh.  God  docth  lometimes  fo  fpare  hypocrites, 
that  notwithstanding  his  anger  doth  alwaies  lie  vp-  NoKte'r   .  r    • 
on  thcm.And  thatis  done  not  fo  much  for  their  fake  rcth^ypocm»" 
as  for  a  common  example.  For  in  that  Achat»  had 
hispuniihment  mittigated,  what  profite  gate  hee 
thereby ,  faue  only  that  he  fhould  not  feele  it  fo  long 
asheliuedvpon  theearth?  The  fame  maybe  faid  ^^f7'  ~%,s9* 
of  Efau*and  the  Ifraelites.*  Therforc  God  doth  TI*W'& 
fhewefuch  examples  of  his  inclination  to  pardon 
that  thereby  the  godlic  may  be  incouraged  to  a- 
mend  there  lyues,and  that  their  pryde  may  bee  the  dJ^adon  t  m* 
more  grceuoufly  condemned,  which  liubbornelie  pardon, 
kicke  againft  the  pricke. 

Chap.  iiii. 

Hove  farre  that  it  from  the  pureneffe  of  the  Gofpelly 
whatfoeuer  the  Sophifiers  babble  intheirf(hoolesy 
touching  repentance  where  cenfesftonandfatisfa- 
Stion  are  handeled. 

i  ^pHE  fchoole  Sophifters  erre  greatlie  in  the  The' definition 
J-  definition  of  repentance,  faying,  thattore-ofP°Pifllrc-  - 
pent  is  to  lament  the  fins  which  are  paft ,  &  not  to  Pcnuncc- 
comitfuch  things  as  they  may  lament.They  erre  al-  Thepopifh  di« 
fo  when  they  deuide  it  into  the  contrition  of  the  uifionof  rcpe- 
heart,  the  confeflion  of  the  mouth,  and  fatisfaction  «ncc 
of  the  work:for  a  man  may  bee  trulie  penitent  with- 
out the  confeflion  of  the  mouth.  *  *  *  5 

i  Againeifthofe  three  be  neceflarie  toobtaine 
remuTion  of  finnes,nothing  is  more  mifcrablc  or  in 
worfe  cafe  then  wc,who  can  neuer  be  fullie  perfwa- 
ded  of  remiflionof  finncs.  They  make  contrition 


I  ft»  AN     ABRIDGEMENT    OF 

the  firft  point  to  obtainc  pardon,  and  that  they  will 
Popifi  contri-  ^aueto  beperfe<ft,butaman  canncuerknowecer- 
iion%  tainlic  when  he  hath  fullie  fulfilled  this  contrition 

in  iuft  meafure. 

3  FurthcrmorCjit  fhould  be  the  caufe  of  remifii- 

onof  finnes,  which  is  manifeftlie  falfe  as  wee  hauc 

taught. 

»    'fh      fC      ^    Moreouer  they  will  haue  finners  to  reckon 

fion!     CC      "  VP  a^  ^e^r  finrjcs  before  the  Prieft,  which  canne- 

uer  be,and  it  is  contrarie  to  the  fcripture. 
JMta.8.4.  ObieSi,    The  Lorde  fent  the  Lepers  vnto  the 

M-5-M-         Prieft*. 

An.     Hee  fent  them  not  to  make  confefTion. 

Who  euer  hcarde  it  fpoken  that  the  LeuiticaU 

Prieftes  were  appointed  to  hearcconfeflions? 

ObieB.    It  was  appointed  in  the  lawe  of  Mo- 

*f»M7.8.5>,     feSj  tfat  fae  prieftes  fhoulde  difecrne  betweene 

all  leprotic!      kprofie  and  leprofie*.  But  fin  is  fpintuall  leprofie. 

jin.     All  the  Pricfthoods  are  tranilatcd  vnto 

Chrift,in  him  they  are  both  fulfilled  and  ended: 

therefore  all  the  right  of  the  Pricfthood  was  tran- 

flated  vnto  him*. 

Queft.  Why  then  dothChriftfend  thelepers  vn- 
to the  Prieftes? 

jin.  Lcaft  they  fhoulde  cauill  that  hee  brake  the 
law,which  did  commaund  that  he  which  was  cured 
of  his  leprofie  fhoulde  be  brought  before  the  Prieft, 
and  fhould  be  purged  by  offering  offacrifice. 

5  ObieSi.  The  Lord  commaundeth  his  Difciples 
that  they  fhould  loofe  Lazarus  whom  he  had  railed 

HSS,'Siarusfromthcdcad*- 

tvas  loofed.  *^w»  ^  was  no  more  fpoken  to  the  difciples  the  to 

the  Iewcs  that  flood  by:but  what  is  this  to  cofeifio? 

6  ObkSf.  Thofe  which  came  to  Iohns  baptifme 
confeffed  their  finnes. 

An. 


CALVINS    INSTITV  TI  ONS.  tiB.g.     \ti 

jln.  Iohn  preached  the  baptiime  of  repentance*  •  M*t.$.6. 
Who  then  mould  he  haue  baptifed,but  thofe  which 
confeflfed  that  they  were  linnets*? 

ObieSf.    lames  will  that  one  confeiTehis  finncs  I*w.j.xtf. 
to  another. 

uin.  He  willhaue  one  of  vs  to  lay  his  own  weak- 
ncflein  an  others  bolbme  ,  that  wee  rray  one  giue 
counfell  to  another,  one  take  pitue  vpon  another, 
and  one  comfort  another. 

7   Ob.  The  vfe  of  confetTion  was  raoft  auncient. 

jin.    There  was  nolawe  made  concerning  it  be-  The  law  of  In- 
fore  Innoccntius  the  thirdestime:  which  when  it  noccntius  the 
was  made,  Neftanusb.ihopofConftantinobledid  J^Pcabroga- 
reucrfe. 

8.  Alfo  this  kind  of  ConfcfTion  didgreatlie  miflike 
euen Chryroftome,ther fore let  vscocludc  that  au- 
ricular confeiTion  is  abfurd  and  contrarie  to  the 
worde  of  God. 

*     o  But  the  true  confcflion  which  is  commaunded  True  confetti© 
vs  refpecteth  both  God  and  man.  Thefirftis,that  before  GoU. 
we  confefTeourfinnestoGodjthat  we  mayobtainc 
pardon,forafmuch  as  it  is  the  Lord  who  alone  for-  j 

giueth,forgetteth,  and  blotteth  out  the  fame.  He^ 
the  alone  Phi(ition,the  knower  of  mens  hearts,iBl  p.M33-5.#-S» 
he  alone  is  priuie  to  their  thoughts*.  u 

10  After  the  fecret  confeffion  which  is  made  to 
God,  folbwcththcvolunrarie  confeflion  which  is 
made  before  men,  fo  often  as  that  is  expedient  ei-  before  mn 
ther  for  Gods  gloric,or  for  our  owne  humbhng.Af- 
ter  this  maner  Dauid  reproued  of  Nathan,  &  pric- 
ked in  confcicnce,  doeth  conftiTehisiinne  before 
God,and  alfo  before  men.  After  this  manner  the 
people  of  Ifrael,  hauing  the  Prieft  to  fay  before  i Sam.xt. 
them  ,  did  openlre  confeflc  their  inquiries  in  the  Ltftiric.n. 
temple*. 

M 


i6i  AN    ABRIDGEMENT    Of 

Extraoidinaric      1 1   This  kinde  of  confefiion  ought  to  be  ordi- 
eonfelfion.       naric  in  the  church,and  then  to  be  vfed  extraordi- 
nanlie,if  the  people  haue  offended  with  anie  gene- 
ral! offence.   Such  was  the  confeffion  which  the 
^/M7,  whole  people  made,  beeingguidedbyEfdrasand 

Ordinary  con-  Nehcmias*.  Wee  vfe  that  extraordinaire  confei- 
feifion.  £on  commeded  of  God,  and  moft  profitable  for  vs 

fiitly  when  wee  prefent  our  felues  in  the  fight  of 
God  and  of  the  angels  in  euerie  holie  afiemblie. 
Obieft.  That  is  done  in  euerie  prayer. 
An.  I  graunt,but  if  you  confider  howe  great  our 
fluggifhnes  is,you  will  graunt  that  it  is  a  wholefomc 
kinde  of  ordinance,if  the  chriftian  common  people 
be  exercifed  by  fome  folemne  rite  of  confeffion  vn- 
to  humilitie. 

i a    Furthermore,  the  fcripture  alloweth  two 

formes  of  priuate  confcfli6.0ne,which  is  made  for 

1  our  fake:  whereto  appertained  that  of  Iames,Thae 

Twokmdcsof  wee  confe{fe  ourfinnes  one  to  another*.  Another 

fertiorf.  C°        which  muft  be  made  for  our  neighbours  fake,to  pa- 

lam.$.\6,         cifie  him,and  to  reconcile  him  to  vs,if  we  haue  of- 

s  fended  or  hurt  him  in  anie  thing.  For  the  vfe  of  the 

foxier  (though  it  be  free)  yctihallwemorecom- 

i  JUiouflie  repaire  to  the  paftours  :  yet  there  wee 

For  our  fake,    muft  be  ware  both  of  neccifity  to  reckon  vp  al  faults 

and  that  there  be  no  tyrannie  in  the  minifters,  and 

123         in  the  people  no  fuperfti «on. 

13  Chriftfpeaketh  of  the  other  in  Matthew*.  If 
j          thou  offer  thy  gifte  at  the  altar,  and  there  {halt  re- 
Ma*.  $.ij         member,&c.Vnder  this  kinde  is  contained  the  con- 
Forour  neigh-  feflio  of  thofe  which  haue  offended  eue  the  whole 
bours  fake.      church.  So  was  the  ma  of  Corinthus  receiued  again 

.    ,.  to  the  communion,  when  he  had  (hewed  himfelfo- 

££$?*    bedienttocorreaion*. 

14  In  thefe  three  kindes  of  confeiTion,the  power 

of 


CALVINS    INSTITVTIONS.  iifi.3.       i«f3 

ofthekeyestaketh  place*:  either  when  the  whole  Mat.1t.19. 
Churchecraueth  forgiucnefTe  with  a  folemneac-  I0b.xo.21 
knowledging  of  their  offences  :  or  when  anie  pri- 
uateperfon,whohathby  committing  fomc  notori-  j 

ous  offence,  offended  the  whole  congrcgation,doth  z 

teftihe  his  repentaunce :  or  wrier»  he  which  by  rea-  * 

fonofvnquictnefle  ofhisconfeience  doth  need  the 
helpe  of  the  minifter,  doth  difclofe  to  him  his  infir- 
mitie.  But  when  we  fpeakc  of  the  keies  we  muft  be- 
ware that  wee  doc  not  dreame  of  anie  power  fepa-  a  caution, 
rate  from  the  preaching  of  the  Gofpell. 

1  $  That  which  the  Romifhe  diuines  haue  drea-  There  is  no  aa 
medofthe  vfe  and  number  of  thekeyes,  and  of  the  rhoruicofthe 
power  of  binding  and  locfing,  is  loabfurde  j  thatick,°yes  without 
needeth  no  refutation.  thewordc. 

16  For  who  is  able,as  they  will  haue  it  to  reckon  NT      ~  . 
vpaUhisfmnes'r'Dauidcrieth  out,  whofhallvndcr-  r?ckenvpall 
ftand  all  his  erro  urs?  f  mites. 

17  Therefore  it  is  a  butcherie  cruellie  zovPll-l9^l.& 
veyc  mens  consciences  with  that  which  is  vnpcfli-  *  '|. 

ble. 

18  Moreouerthatlaw,thatamanmuft  ofnecef- 
fitie  reckon  vp  all  his  finnes,lhall  either  throw  men 
into  defpairc3or  els  it  wil  make  them  hypocrits,ha- 
uing  brought  them  from  the  true  feeing  of  their 
fmnes,and  fo  it  mail  make  them  ignorant  of  God  8c 
ofthemfclues. 

Queft.  Muft  I  then  confefle  all  my  fins?  Is  there 
no  confeflion  acceptable  to  God,  vnleffe  it  be  con- 
cluded in  thefe  few  wordes,I  am  a  finner. 

An.  We  muft  not  onlie  endeuour  in  one  worde, 
to  confefleour  felucs  to  befinners,  but  alfo  what 
mannervnclcanefle  ours  is,  howc  great  it  is,  andin. 
how  many  points,ihat  %  dcapth  of  mercy  may  fwal- 
low  vp  the  depth  of  fin.  Dauid  laid  for  good  caufe*  "PfaUwi 

M  ij 


x*4  AN    ABRIDGEMENT    OP 

Lord  cleanfe  me  from  my  fecret  faults, 

Obkci.  The  gate  of  Paradi'ce  is  {hut  againft  him  , 
which  (hall  neglect  the  power  to  confelle  which  is 
offered  him. 

An.  Yea  at  what  time  focuer  a  firmer  fhai  repent 
himof  hisfinnes  from  the  bottom-  of  hishearte,I 
will  put  all  his  wickednes  out  of  my  remembrance, 
Etfdki8.:i     faith  the  Lord*. 

Obieti.  There  can  no  iudgement  be  giucn  before 
the  caufe  be  heard. 

An,  Thefe  confeflburs  do  rafhlie  &  boldlie  cha- 
lendge  to  themfelues  that  power  ,  who  are  made 
iudges  of  themfelues. 

ObieSi,  Wee  haue  the  office  of  binding  and  loo- 
Tobindcand    fing  cornmitted  to  ys. 

An  The  Apoftlesknew  not  this  power, 
.    .     con_      10  Therefore  let  vs  reieft  auricular  confeflior* 
feffion  is  hurt-  as  peftilent  and  hurtfull  to  the  whole  church, 
full.  ObieSi.    It  caufeth  him  which  confeifeth  to  be  a- 

fhamed,that  he  may  heer  after  be  more  waric,  and 
Liberty  to  preuent  the  iudgement  of  God. 
iinne  cometh  An.Xtz  we  may  cuery  where  fee5that  by  nothing 
from  auricular  men  jiaue  more  Gertie  grauntedtofin,  then  when 
con  e  ion.  nauingconfc{Ted  them  lelucs  to  the  Prieft,  beeing 
carelefle  for  making  confefTion  all  the  reft  of  the 
yeere  >they  neuer  once  figh  before  God. 

20  Quef,  Therefore  the  kexes  were  giucn  with- 

M4M3.18.       ouc  caufc*t  shallwemake  thewordof  Chrifttobe 

of  none  effect? 

,       he       An,  Chrift  gaue  this  power  to  his  apoftles  whofe 

keyes  were  ge-  ne,tner  vicars  not  fucceiTours  the  ihauclings  are. 

*    Againe  that  was  not  done  before  they  receiucd  the 

holy  Ghoft. 

Obietf.  They  haue  the  holy  Ghoft. 
An,  Why  do  they  then  loofe  thofe  things  which 

the 


CALVINS    INSTITVTIONS.  11B.5.       \6% 

the  Lord  would  haue  bound,why  do  they  bind  thofc 
which  he  commaundedto  be  loofed? 

11  Ob.  They  haue  power  without  knowledge. 

An.  Knowledge  is  required  to  good  vfc.  Power  without 

ObieSl.  The  faying  of  Chrift  is  limitted  accor-  k«owl«dSc- 
ding  to  his  deferts  who  is  bound  or  looted. 

An.  The  church  pronounceth  fornicators  and 
aduItercrs,&c.tobe  bound,as  thofe  which  arc  wor- 
thie  to  be  bound.By  the  fame  worde  it  looleth  thofe 
whom  it  comforteth  after  they  repent.Which  can- 
not be  done  without  knowledge  and  vndcrftanding  *  0>r>6-t' ) 
of  the  word  of  God. 

tz  Ob.  The  lawfcl  minifters  of  Chrift  (hal  ftand 
no  lefTe  in  doubt,  bccaufe  they  knowc  not  his  faith, 
which  confcfTethhis  finnes:  but  theprieft  doth  only 
remit  the  finne  which  he  knoweth. 

An.  Theabfolutionisconditionall,that  the  fin-  Abfolution  con 
ner  fhould  truft,that  God  wil  be  merciful  to  him,fo  ditionaU  • 
that  he  fincerehe  feeke  the  cleanfing  of  his  finnes  in 
the  facrifice  of  Chrift,  &  reft  vpon  the  grace  which 
is  orTred  him. 

23  Therefore  thefethinges  are  prepofterouflie 
wrefted  vnto  auricular  confeflion,  which  arc  fpoke 
by  Chrift  partly  of  the  preaching  of  the  gofpeI,par  t- 
lie  of  excommunication. 

Obieci.  The  authoritie  and  power  to  loofc  was 
giuen  to  the  Apoftles,  which  the  Pneftes  doexer- 
cife  by  remitting  finnes  which  they  know. 

An.  This  principle  is  falfe :  bccaufe  abfolution 
which  feruethtofatthjis  nothing  els  but  a  tcftimo-  x         . 

nieof  pardon,  taken  from  the  free  promifc  ofthc  on 
Gofpell.But  the  other  which  dependeth  vpon  difci-  2t 

pline,  appertaincth  nothing  vnto  fecret  finnes,  but 
rather  vnto  example,that  the  publike  offence  of  the 
«hurch  may  be  taken  away. 

Miij 


1 66 


AN    ABRIDGHMENT    QF 


of  auricular 
coiifeilion. 


Popiflifatif. 

faction. 


ObieB.  Sinnes  mud  be  forgiuen  but  with  enioy- 
ning  penance  and  fatisfaclion. 

i^f».  That  i>  to  halfe  that,  v/hich  God  hath  pro- 
mifed  wholie. 

24  The  whole  fummc  tcndeih  to  this  endjf  they 
'l  he  beginning  will  make  God  the  authour  of  auricular  confeiTion, 
their  vankie  is  repioued:becaufc  this  tyrannie  was 
broughtin,when  the  world  was  opprefud  withril- 
thiebarbari:mc. 

2?  They  afhgnc  the  third  place  in  repentauncc 
to  fansfaction  :  they  fay  that  u  is  not  furncient  for 
him  which  rcpenreth  to  abllainefro  eiuls  paft3&  to 
change  his  manors  for  the  better  vnlcffe  hec  make 
fatisfaftion  to  God  for  thole  thinges  which  are 
done. 

ObieEl.  Though  God  forgiue  the  fault,yct  doth 
hec  referue  the  puniihment. 

Jn.  What  is  remiffion  but  the  free  gift  of  libera- 
lise <  Againe,  Why  is  the  word  freelie  added  but 
onely  to  take  away  all  opinion  of  fatisfac"tion?Laft 
of  ailj  if  by  rhe  name  of  Chiifte  wee  obtaine  re- 
miffion of  finnes  %  what  {hall  wee  needefatisfa- 
#k>n? 

26  Obicct.  We  are  receiued  into  the  fauour  of 
GodbyChtiftinbaptifme.  After  baptifme we muft 
rile  sgainc  by  fatisfa&ions.  TheblocdofChrifre 
profi:eth  nothing,but  fo  farre  as  itis  diftributedby 
the  keics  of  the  church. 

Jin.  Iohn  faith  farre  othcrwife,  who  fa ith,Th  at 
Chrifte  is  both  our  aduocate  with  the  father3&  the 
propitiation  for  finnes,  and  that  finnes  are  forgi- 
uen for  his  names  fake  *  .  For  hee  is  the  onelie 
Lambc  which  takcth  away  the  finnes  of  the  world*: 
Therefore  we  neede  none  other  recompence  orfa- 
tisfattion, 

77  We 


What  rcmiffi. 
on  is. 
I      2 

lot  5z.h 

Cnlio.t.x^. 


*Ioh.i.l6. 


CALVINS    INST1TVTI0NS.  iib.j.     1*7 

27  Weemufthecreconfider  two  thinges:  The  1 
firft  that  Chrift  his  honour  bee  kept  to  him  vndimi-  z 
iuflied.Secondlie,thatmens  confidences  being ful- 

lie  certified  ofrcmiflion  of  finnes  may  haue  peace 
with  God.  Both  of  thefe  are  violate  by  the  doctrine 
offatisfaction. 

28  ObieEf.  Certaine  finnes  beveniall,and  cer- 
taine mortall:  for  mortall  finnes,  a  great  fatisfadi-  *Flie  vc"'f11 
jpn  is  due :  vcmall  finnes  are  purged  with  more  eafie  pap,jt,, 
remedics,with  the  Lords  prayer,  with  holie  water, 

with  the  abfolution  of  the  Mafle. 

An-  That  is  to  toy  and  mocke  with  God.  Such  a 
diftinction  of  fin  is  contrarie  to  thefcripture,which 
pronounceth  death  to  bee  therewarde  offinne*,  7^w».tf.2j.i4.  "■ 
and  that  the  foule  which  (hall  finnc  is  worthie  of  Ewch.i  8.20. 
death*. 

ObhEl.  The  finnes  of  the  faithfull  arc  veniall  or 
pardonable. 

An.  Not  becaufe  they  do  not  defcruc  death,buc 
becaufe  through  the  mercic  of  God  there  is  no  con-  *ort"|}cs  arc 
demnation  to  thofe  which  are  in  Chrift  Iefus*.        py0»u2.i. 

Obiefl.    This  is  the  paradox  of  the  Stoicks  tou- 
ching the  equalitie  of  finnes. 

An.  It  doth  not  folio  we  that  thofe  finnes  are  c-  ~f ..      «• 
.,     ,  .  ,  ,  ..  Or  the  ottencc 

quail  which  arc  together  mortall.  and  pnnifhmct 

29  Obiecf.  The  offence  is  forgiuen  through  the  of  finnes. 
mercie  of  God,  but  the  iuftice  of  God  doth  require 

that  the  punifhment  mould  be  paid. 

An.  The  fcripture  teacheth  the  contrarie.  This 
is  the  teftamct  which  God  hath  concluded  for  vs  in 
his  Chrift.-thathe  will  not  remeber  our  iniquities*. 
And  in  another  place,  If  the  wicked  man  (hall  de- 
part from  his iniquitie,. I  will  putall  his  iniquities  'fy-3*-34' 
out  of  my  remembrance*.  tMCb.v%a!f, 

30  What  had  Chrift e  done  for  vs,if  the  punifh- 

Miiij 


i*8  AN    ABRIDGEMENT    OF 

iTcc.1.14.       ment  ihouldyetbee  required  for  finncs?  Forwhen 

/f/Tjj.5.  wefay  that  he  hath  borne  all  our  finnes  inhisbodie 

R«k.j.24.         vpon  the  tree,  there  is  no  other  thing fignified, but 

that  he  hath  iuffered  the  puni(hment&  pain  which 

were  due  to  our  finncs. 

Qiicfl.  Will  the  Lot  d  admit  no  rccompence? 
,0-  jin.  We  will  pay  the  calues  of  our  lips  %namclie 

thankfgiuing.        '    • 
Da  .,  31    Obitii.    Dauid  obtained  pardon  for  his  fin, 

2Sam.\z.ii.    andycthcispunifhed  afterward  with  the  deach  of 

his  fonne*. 

Puniflimcnt  of     ^"*  $ucn  punimment  is  a  correction,  and  not  a 

the  wicked.      punifomen:  for  finne:which  two  muft  be  diligentlie 

diftinguifhed.For  there  be  two  kinds  of  ludgcmets: 

the  one  of  a  iudge,fuchasthepuni{hment  of  God 

I  isjvvhen  the  pumlhment  is  ioyned  with  his  indigna- 

Correction  of  tion.The  other  of  a  father,which  is  properlic  cahed 

Children.        a  correction  or  admonition.The  fonne  is  beaten,  & 

theferuaar  is  beaten  :  but  thef  ruantis  punifhed 

as  aferuaunt ,  becaufehce hsth  offended.  Butthe 

fonne  is  chaftifed  as  a  fonnc  needing  difcipline. 

31  Therefore  the  chaftifementofthefaithfullis 

/06.3.17.  a  blefling  of  God,  and  a  fureteftimonicof  Gods 

'Pro  j.i  1,         loue*.    But  what  afflictions  foeuer  the  wicked  doc 

Htb  12.5.         luffer,  it  is  depainwd  out  vnto  vs  as  theentrance 

into  hell,  from  whence  they  beholdc  their  eternall 

damnation  alreadie  a  farre  of. 

Obieff.     God  is  oftentimes  faide  tobceangrie 
r/4.1 :.  1  w*tn  n*s  Saints,  when  heepunifheth  their  offen- 

•Ab<tc.\.z.        ces*. 

Thcanger  of  jjn.  That  is  not  referred  vnto  the  purpofc  of 
God  who  doth  punifh,  but  vnto  the  vehement  fee- 
ling of  painc,which  thofe  fuffer  which  abide  his  fe- 
ueritic. 

-   33  Therefore  when  the  reprobate  arc  fcourged 

with 


God. 


CALVTNS    INSTITVTIONS.    Lib.   j.    \<o 
with  (courges  of  God,  they  arc  not  therefore  punt-  The  whfpjps  of 
thed  that  they  may  returne  to  a  better  minde  ,  but thc  rcPr°oatc. 
onely  they  trie  witlvtheir  great  euill ,  that  God  is  a 
iudgcandreuenger*.  But  the  children  are  beaten  i  Svn.i$  2j. 
with  roddesanot  that  they  may  thereby  be  punithed 
for  their  finnes,but  that  they  may  therby  be  brought 
on  to  repentance*.  i.O.n.j». 

34  The  faithful  hauc  ncedctobefurnithedwith 
theie  cogitations  in  thcbittcrneiTe  of  afflictions.  It 
is  time  that  the  ludgement  beginne  at  the  houie  of 
thc  Lord,  wherein  his  name  is  called  vpon*.  What  tTet.^  17. 
ihould  the  children  of  God  do,  iftbey  didbelccuc  l?r. 25.19 
thcfeuentieofGodwhichthey  dofcclc,  to  be  his  ™yCw<i  did 
vengeance? 

3*  Therefore  we  fee  plainly  that  after  that  God 
hadforgiuentheadultencofDauid  ,  he  chathfed 
him,both  for  a  common  example,  and  alfo  to  hum- 
ble him.  In  this  refped  the  faithfuilto  whonie  he 
is  merciful!,  are  day  lie  fubieft  to  the  common  nai- 
leries of  this  life. 

36  ObieEr.  Danicll  counfclieth  Nabuchadnezar  7?™  4;= 4 
toredeemehis  fmnes  with  righrcoufneii'e,  and  his  x\&llinz  W 
iniquities  with  pitying  the  poore*.  fitae* 

Jin.  This  word  redeemc,  is  referred  rather  vnto 
men,  then  vnto  God.  For  it  is  all  one  as  if  he  had 
fayd,  Thou  haft  excrcifed  6  k:ng,an  vniuft  and  vio- 
lent gouernmenr,nowe  in  ftecce  ofthy  vmuft  exa~ 
c^ions,repay  to  the  people  uiftice  and  mcrcie. 

ObieEf.  Salomon  faith  chat  the  multitude  of  fins  _ 
is  couered  by  loue  . 

jin.  Net  with  God,but  among  men  them  fellies.  How  i0tie:o. 
For  the  whole  verfe  goeth  thus ,  Hatred  rayfeth  ucrcchiinnci. 
contentions  :  but  loue  couereth  all  iniquities:  as  if 
he  ihould  lay  ,  They  which  hate  one  an  other, 
do  one  pull  aa  other  in  pecces :  but  thofe  which 


170  AN     ABK1DOEMET4T     OP 

loue  together,do  winke  at  manie  things ,  &  do  one 
forgeue  another  manie  things. 

ObieEi.   Sinne  is  cleanfed  by  mercie  and  hbera- 
litie. 

.An.  That  is,  they  fhall  find  Godfauorable ,  who 

bidding  adieu  to  their  former  wickedneffe,do  turnc 

,  to  him  by  godlinefle  &  truth .  So  doth  the  Apoftle* 

*MatVt  \*i$     anc*  Chrift  *expound  them. 

I*u\e.jti6,  37  ObieH.  The  woman  had  manie  finnes  forge- 

uenherbecaufcftieloucdmuch*. 

Jn.  Her  loue  was  noc  thecaufe  of  the  forgeue- 
neffe  of  her  finnes,but  the  proofe:  becaufe  the  Lord 
fayd,  Thy  faith  hath faucd  thee. 
.  _..       38  Chryfoftomewritethwelinacertaineplace* 
o«i.2,»»  ja  .  ^£ere  mercje  js  required  ,  examination  ceafTeth: 
where  mercie  is  craued,iudgement  doth  not  rage; 
N  where  mercie  is  asked :  there  is  no  place  for  punifh- 

ment :  where  mercie  is,  there  is  no  queftion:  where 
there  is  mercie,thc  anfwer  is  pardoned. 
Hom  10  in  Gen      °biett.  Auguftine  calleth  the  works  of  mercy,re- 
EucbMLaur.   medies  to  obtaine  remiffion  of  finnes. 

An.  He  expoundeth  him  felfe  in  another  place. 
The  flefh  of  Chrift,  faith  he,  is  the  true  and  only  fa- 
crifice  for  fins,  not  only  for  thofe  which  are  all  blot- 
ted out  inbaptifme :  but  for  thofe  alfo  which  come 
vpon  men  afterward  through  infirmitic ,  for  which 
we  fay  daily,  Forgeue  vs  our  debt*. 
Mat.6.u.  ^  An£j  tke  Qfa  wriccrs  for  the  moft  part ,  called 

Ecclefiarticall  fatisfa&ion,not  a  recopence  to  be  rendred  to  God, 

facisfa<2ions  a-  but  an  open  declaration ,  whereby  they  which  had 

mong  thofe  of  bene  puniflied  with  excommunication ,  did  certifie 

old  time.         the  Church  of  their  repentance,  when  they  would 

be  rcceaued  to  the  communio.For  there  were  cer- 

taine  faftingcs  appointed  them ,  and  other  thinges 

wherby  they  mould  teftifie  that  they  were  weary  in 

deedc 


CALVINS    INSTITVTIONS.    Li»,    j.    s7t 
deede  and  from  their  hart,  or  whereby  rather  they  ^iuvuft.Exchir. 
mightblot  out  the  remembrance  of  former  things.  **'  L1ur.cap.6fr 
And  fo  they  were  fayd  to  make  iatisfactionnot  to 
God,but  to  the  Church. 

Chap.  v. 
Of  the  fupplies  which  they  addc  tofatUfac7ions,tianJC- 
ly  indulgences  and purgatorie, 

s  T^Vrtbermorcfrom  this  doctrine  of  fatisfacxion  What  fndul- 
■Tflowe  indulgences.  For  they  dreame  that  that  Scnccs  ^c. . 
is  by  them  lupplkd ,  which  is  wanting  in  our  owne 
abilitic  to  make  fansfaclion  :  :o  that  they  define  the 
to  be  the  difpenfation  or  diftribution  of  the  mcrites 
ofChrift,  and  the  martyrs,  which  the  Pope  docrh 
deuide  by  his  bulls. 

z     Hence  commeth  the  treafure  of  the  Church,  SjJT^a! 
which  cOntaineth  the  merits  of  Chnlt ,  &  of  his  A-  church? 
poitles,andofhis holy  martyrs.  The  piincipa'1  cu- 
ftodieofthis  barne  is  committed  to  the  Biiliop  of  The  pope  of 
Home  ,  in  whole  power  the  diftribution  of  lo  great t,ie  keeper  of 
goods  isSo  that  he  may  beftow  them  of  him  felfe,&  J,6  banic    - 

-  i  i      ■      n -n-  t     n  i  i  ne  great an- 

appomt  to  others  the  luriidicriontobeltowe  thcrn.  ihorii>e  of  the 

3      Leo  Bifliop  of  Rome  writeth  excellently  to  Pope 
the  Pakftines  againft  the  facrilcdges  *  Although  **%*** 
faith  he,  the  death  of  manie  Saints  was  precious  in  j/otc.1-     * 
the  fight  of  the  Lord, yet  the  death  of  nc  innocent 
hathbin  the  propitiation  of  the  world.)  uftmehaue 
receaued  &  not  giuen  crownes ;  &  the  examples  of 
patience  lfllied  from  the  fortitude  ofthc  fakhfullygc 
not  the  rewards  of  nghteoufncile. 

Obied.  Paulc  faith*,  I  fulfill  in  my  body  ttiofe  f#a,«?f- 
things  which  are  wanting  ofthc  (iiffrings  of  Chi  id.  }Stlthe<ufe- 

*An.  That  is  referred  vnto  thelutrrings  of  Chail  ringes  of 
in  his  rcyfticallbodic,  which  is  the  Church.  Chnlt 


17*  AN    ABRIDGEMENT    OP 

ObieSt  Peter  &  Paule  mould  neuerthelefle  haue 
obtained  the  crowne  of  vi&orie  if  they  had  died  in 

^Chur^h"    thdr  becls- But  m  that  they  did  f*riuc  to  blou<1  y  to 
hath  by  the  ex  kaue  that  barren  &  vnfrutefull3doth  not  agree  with 
amplcs  of        the  righteoufnefle  of  God. 
Marurcs.  jin%  The  Church  receaueth  profit  great  inough 

in  common,  that  it  is  cnflamed  by  their  triumphes, 
vnto  zeale  to  fight. 
r  „ .  4    Obiefi.  Paule  affirmeth  that  he  fuffercth  for 

Colx'^        the  Church*. 

An.  Not  for  the  redemption  of  the  Church,  but 

for  the  edifying  and  increafe  thereof.  As  he  faith  in 

another  place  that  he  fuffereth  all  things  for  the  c- 

^  lcCtes  fake ,'that  they  may  attainc  to  the  faluation 

i  for.i.'i*.       which  is  in  Chrift  Ielus*.Let  vsheare  what  Augu- 

Jn  -PfaLii.      ftinc  faith,  *  The fufinngs  of  Chrift  in  Chrift  alone. 

Jtotc  as  in  the  head :  in  Chrift  and  the  Church  as  in  the 

whole  bodie. 

?     Furthermore  who  taught  the  Pope  to  in- 
clude the  grace  of  Chrift  in  leade  and  parchment, 
which  the  Lord  would  haue  diftributed  by  the  word 
3.^.j.i8.       of  the  Gofpell*. 

11,17  6    ButthisPurgaroric,whichisthefatisfa&ion, 

which  is  made  after  death,for  finne,by  the  lbules  of 

•icoric       "" tnedcaa  j  isinuentedby  curious  raihnefTe  without 

•        j*  thewordofGod.Forafmuchasitmakeththecroffe* 

z  of  Chrift  to  beof  none  erfeft :  it  layeth  an  vntolle- 

-  rabk  Qaundcrvpponthe  mercie  ofGod:itweake- 

neth  and  ouerthroweth  our  faith. 

7     ObUSi.  When  the  Lord  auouchcth  that  the 
finnc  againft  the  holy  Ghoft  mall  not  be  forgiuen 
M*rl\i%*       citner  ia  this  world  or  in  the  world  to  come*,  he  gh. 
ueth  thereby  an  inkling  that  certaine  finnes  {hall  be 
forgiuen  in  the  world  to  come. 
jitu  When  the  Lord  did  cut  of  all  the  hope  of  par- 
don 


CALVIN'S    INSTITVTIONS.  Lis.  J.    17J 

don  from  fuch  an  hainous  wickedncs,he  thoughtic 
not  inough  to  fay ,  that  it  {hould  neucrbe  forgiuen, 
but  thai  he  might  the  more  amplitieit  ,  he  vied  a 
partition  ,  wherein  he  did  both  comprchende  the 
judgement  which  euene  mans  confciencc  fecleth  in  1 

this  litc,and  thatlaft  iudgement  alfo  which  {hall  be  * 

geuen  openly  in  the  refurreclion. 

Obieft.  ltisfayd*,Whencethou  canft  not  come  ^«.5.2$. 
vntill  thou  (halt  pay  the  vttermoft  farthing. 

jln.  If  the  iudge  in  this  place  do  fignifie  God  & 
the  plaintife  the  deuill,the  fcrgcant  the  Angcll,  the 
prifon  purgatone,  I  will  gladly  yeeld  v  nto  them.But 
if  Chrift  doth  {he we  in  that  placc,into  howe  manic 
dangers  they  throw  the  felues,which  do  obftinately 
purfue  the  extremitie  of  the  Law,to  the  end  he  may 
more  earncftly  exhort  thofc  that  be  his  vnto  con- 
cord, I  pray  you  where  {hall  we  find  Purgatorie? 

8  ObieSi.  Paul  affirmeth  that  the  knees  of  things  W«*.xe« 
in  heauen,  in  earth,  and  vnder  the  earth,do  bow  to 
Chnft.  Therefore  there  be  foules  lying  in  paine  in 
Purgatorie.  B     .  o  f , 

jin.  In  that  place  the  Apoftlc  meaneth  by  the  ^ncz  & 
bowing  of  the  knee ,  not  the  true  worfhip  of  godli- 
neffe,butthatChrifl  hath  Lordthid  graunted  him, 
vnder  which  all  creatures  muftbc  brought.  Euen 
the  verie  deuils  ihallwith  terrour  krtowe  him  to  be 
their  iudge.  Thus  doth  Paule  himfelfe  interpretit  <j>m.x0 
in  another  place*. 

Obieci.  I  heard  euerie  creature  which  is  in  hea- 
uen, and  which  is  vpon  the  earth,  and  which  is  vn- 
der the  earth ,  and  which  is  in  the  fea ,  and  thofc 
things  which  arc  in  thcm,I  heard  them  all  fay,Ble£. 
fing,  and  honor,  and  glorie,and  power  *be  for  euer  ^/-cc.j.ij. 
and  euer  to  him  that  uttcth  vpon  the  throne,and  to 
the  lambe. 


174  a;n^abridgement  Of 

Jn.  It  is  airirmed  that  the  chiefc  partes  of  hht 
world,  from  the  higheit  part  of  the  heauen ,  vntc* 
the  verie  middle  point  of  the  earth,  euen  the  crea- 
tures which  are  voidp  of  fenfe,do  after  their  maner 
declare  the  glorie  of  their  aeator. 
*  M.ttb  *2.r?..  Obiect.  Whatmeaneth  the  book  of  Machabees*? 
***•  .An   That  booke  is  not  reckened  among  the  ca- 

nonicall  bookes.  And  therefore  the  author  him  fclf 
tMacbiK  \6  cia,,ctn pardon*. 

9     Ohietf,  He  him  felffhall  be  faued  faith  Paul, 
i  Cer.3.12.        but  as  by  fire*.  What  fire  is  that  if  not  the  fire  of 
purgatorie? 

jin.  He  fpeaketh  of  fire  by  a  fimilitude:  that  doth 

the  wor^as,dcclare.Therfore  by  fire  wc  vnderftad 

Fyre  put  for      tnat  tne  inuentions  of  man ,  being  not  cftablifhed 

hoi  "Short      ^  c^c  wor(*  °f  God,  cannot  abide  the  examination 

of  the  holie  Ghoft ,  but  they  fhall  by  and  by  fall  to 

the  ground  and  come  to  nought. 

Prayer  for  the      *  °  ObieSi.  It  was  a  moft  ancient  obferuation ,  & 

dead .  commonly  receaued  a  thoufand  and  three  hundred 

yeares  a  go,  to  pray  for  the  dead. 

An.  But  by  what  word  of  God  ?  by  what  refla- 
tion? by  what  example? 

Qutft.  Why  durft  they  then  do  it? 
An.  They  did  therein  fufrer  fomewhat  which  is 
proper  to  man:  and  thcrfore  it  is  not  to  be  imitated.- 

Chap,     v  i. 
Of  the  hfc  of  a  Cbriftian  man :  and  fir  ft  of  all  by  what 
argument es  the  Scripture  doeth  exhort  vs  thero- 


_        .  f      i   T  IX  7Efayd  that  iris  the  endc  of  regeneration 

SSioJr*        *    *  thatin  the  life  of  the  faithfull  there  ap- 

pearcan  agreement  Stconfent  betweene  the  righ- 

tcoufnefic 


CALVINS  INSTITVTIONS.  Lib.  5.  175 
tcoufiiefTeof  God  and  their  obedience;  and  that  by 
this  meancs  they  confirme  their  adoption,  wherby 
they  arercceaucd  tobefonnes.  And  although  his 
Law  containe  in  it  that  nc  wncffe,wherby  the  image 
of  God  isreftoredin  vs,  yetbecaufe  our  flovvneile 
hath  nccde  as  well  of  manic  fpurres,as  alio  helps,  it 
fhall  be  good  for  vs  to  gather  out  of  diuerfe  places 
of  Scripture  a  way  how  to  order  and  frame  the  life, 
left  they  erre  in  their  ftudie,  who  are  delighted  in 
repentance. 

2  Furthermore  thic  institution  of  the  Scripture  1 
ftandeth  chieflie  vpontwo  parts.  The  firft  is,  that  The  partes  ofa 
the  loue  ofnghtcoufnefle,  wherto  we  areotherwife  Cliriftian  life. 
«#»enclined  by  nature ,  be  dripped  into  our  minds. 

The  other  is  that  there  be  a  rule  appointed  vs,  that  * 

may  not  fuflfer  vs  to  erre  in  the  ftudie  of  righteoufe-  9^the  lo"c  of 
nefle.  The  Scripture  hath  many  reafons  to  comand  r'8  tcou  nc$* 
righteoufrieffe :  the  firft  is,  that  we  be  holy,both  be-  lM^t 
caufe  God  is  holy,  and  fecondly  becaufe  we  are  ioy-  x  i?et.\.\.\o. 
ned  with  him,and  are  reckened  among  his  people*.  "Pfal.^.  34.  & 

3  The  other  is  that  we  be  made  like  to  Chrift:  'S****^ 
through  whomc  we  are  returned  intofauour  with 
God.  Therefore  we  haue  a  patterne  of  him  fet  be-  4 
fore  vs,  whofe  forme  let  vs  expreffe  in  our  life.Her- 

vnto  arc  added  the  benefits  of  God,  whereto  if  we 

be  not  anfwcrablc,it  fhall  be  a  point  of  extreme  vn- 

thankfulnefle.  God  hath  (hewed  him  felfe  a  father  Thc  Md  of 

toward  vs,&  let  vs  on  the  other  fide  (hew  our  fclues  Gods  benefit*. 

children  to  him.  Chrift  hath  purified  vs  from  filthi- 

nefte  by  his  cloudlet  vs  not  pollute  our  felucsafreih 

he  hath  ingrafted  vs  into  his  bodic,let  vsnotfprin- 

klc  any  fpot  or  blot  vpo  vs:  our  head  is  afcededinto 

heauen,let  vs  defire  with  the  whole  affection  of  our 

heart  to  come  thither,  laying  away  the  affection  of 

the  earth .  We  arc  the  temples  of  the  holie  Ghoft, 


Mtluxt. 
€ph.s.i.i6, 

Hsb.  \  o.  i  o . 
Who  they  be 


17*  AN    ABRIDGEMENT  OF 

let  vs  not  be  profaned  with  filthinefle  of  finne*, 
Thcfe  are  the  beft  foundations  to  order  and  frame 
thelife  well. 

4     Therforc  they  which  haue  notbingof  Chrift 


to  be  called 
Chnftj2ns. 


£/>&4-iz. 


^^^""^cfidesthebaretitle,  are  not  to  be  called  Chrifti- 
ans.  Becaufe  none  haue  nnic  fellowihip  with  Chnft 
faue  thole  which  haue  gathered  out  of  the  word  of 
the  Gofpellthc  true  knowledge  of  him.  But  the  A- 
poitlc  denicth  that  anie  of  thofe  hath  rightly  lear- 
ned Chnft*,  which  is  not  taught ,  that  he  muftput 
on  Chrift  haumg  caft  ot  the» old  man  which  is  cor- 
rupt according  to  the  defires  of  error. 

5  Neither  is  it  required  that  the  manners  of  a 
Chriftian  man  mould  breath  out  nothing  but  the 
abfolute  Gofpell :  which  notwithftanding  is  to  be 
wiihed,  and  toward  which  we  muft  endcuour  our 
felues.  Otherwifc  all  men  mould  be  excluded  from 
Chnftianitie,feeing  there  is  none  Angelicall  perfe- 
ction :  yea  we  are  all  found  as  yet  a  great  way  of:  & 

Tflieendeof     manic  haue  as  yet  gonefmally  forward.  What  the? 

roans  life  that  marke  is  fet  before  our  eyes  whereat  alone  let 
our  ftudie  aime,  that  we  may  go  forward  more  and 
more,  vntiil  we  comeM^he  verie  perfection :  that 
hauingatlengthput  ofthe  infirmitie  of  the  fle(h, 
we  may  be  receaucd  into  the  perfect  fellowlhip  of 
God. 

Chap.  vir. 


Thefumme  ofaChriftian  life :  vhrre  Is  hmdled 
the  denying  of  our  felues. 

i   *Tp He  firft  office  ofthe  faithfullis to giuc  their 

"he6  odlie"  "*■  bodies  a  lluely  facrlficc  t0  God, holy  and  ac- 

ceptable to  him  *.  Surelie  it  is  a  great  matter  for  vs 
to  be  confecrate  to  God,  that  we  may  neither  think 

nor 


7(om.iM 


CALVINS    INSTITVTIONS.  Lib.j.    177 
do  anie  thing  afterwarde,  but  oncly  to  his  glo 
For  that  which  is  hohe  is  applyed  vnco  profane 
vfes,  not  without  doing  iniune  to  him.  Bn;:  nrid 
if  wee  be  not  our  owne  but  the  Lordes , 
peareth  both  what  crrour  is  to  be  airoyd.  e  j,0ci-,ni- 

towhaccnde  all  the  actions  of  our  life  arc  to  be  0f  rhc  aenyaS 
directed,  namely  that  neither  our  reafonnor  our  ofourfdtacs. 
willbcare  the  chicfe  (way  in  our  couniells.  O  hewe 
ereatliehath  he  profited,  who  being  taught  that 
he  is  not  his  owne,  hath  depriued  him  felfe  of 
the  rule  and  goucrnmentofhimlelfctogeueitto 
God. 

z     The  other  followcth ,  that  we  fecke  not  the  2 

things  which  arc  our  own,but  thofe  which  are  both  What  chede. 
agreable  to  the  will  of  God,and  winch  ferue  to  fur-  JSJ  ot  our 
therhis  glorie.  This  is  thatdcniall  of  our  fellies; 
which Chriit  euen  from  their  rlrft  beginning  of  in- 
struction doth  fo  diligently  giue  his  charge  to  his 
Difciples,which  fo  foone  as  it  hath  once  taken  root 
inourmind,itJeauethnopIace  either  for  pride  or 
couetoufneflq  or  other  vices  which  are  ingendred 
of  louc  of  ourlclues. 

3  The  fame  Paul  cv-^'.e  more  plainly  though 
brieflicfetteth  downe  all^e  partes  of  a  well  orde- 
red life*.  The  grace  of  God  which  bi  ingcthialua-  T^.x.i  1. 
tion  vnto  all  men  hath  appeared,  and  teacheth  vs3 

that  denying  vngodiineiie  ,  and  worldly  luftes ,  we 
liuefobarly,andgodhlie  ,  and  rightcouflie in  this 
prefent  world ,  wayting  for  the  blcflcd  hope  &  ma- 
nifcftation^ofthcgloiieofthe  great  God,  and  of 
our  Sauiour  Ieilis  Chrift,  who  hath  gcuen  him  fclfe 
for  vs;  that  he  might  redcemc  vs  from  all  iniquitic, 
and  purge  vs  to  be  a  peculiar  people  zealous  of 
good  workes. 

4  In  thefe  wordes  we  fee  that  the  denial]  of  our 

N 


i?8  AN    ABRIDGEMENT    OF 

Thepartes  of  felues  hath  refpect  partly  vnto  men,  and  partly  (& 
a  Chriftia^lyfe  chac  chieflje  )  vnto  God.Towardes  men  the  Scrip- 
ture commaiuideth  vs  to  performe  two  thinges,  to 
wit  that  in  honour  wc  prcferre  them  before  our 
felues ,  and  that  we  employ  our  feiues  wholy  and 
fairhfuily  to  procure  their  profit.  Wee  can  not  do 
thefc  vnlefle  our  minde  be  firft  emptied  of  naturall 
fcnfe.For  (fuchis  theblindncfle  wherewith  we  run 
lucvdcrginto  the  louc  of  our  felues)  euerie  man 
thinkech  with  him  fdfe  that  he  hath  iuft  caufe  to 
fet  vp  his  combe,  and  to  contemne  all  other  men  in 
companfon  of  him  felfe.  Therefore  to  the  end  this 
felfe  U  ue  which  is  bred  in  vs  may  be  taken  away, 
firft  let  vs  confider  thofe  vices  wherwith  we  abound 
according  to  the  rule  of  the  Scripture.  Secondly  let 
vs  knowe  that  thofe  giftes  whereof  we  are  fo  proud, 
are  not  our  goods,  but  the  free  gifts  of  God,that  we 
may  call  all  things  to  humility. Againe  we  are  com- 
T  maunded  to  reuerence  and  honour  thofe  giftes 

A  Caution,      which  we  fee  in  our  neighbours :  to  winke  at  their 
z  vices:  not  that  we  may  cherim  and  nourifh  them  by 

flatteric,butthatwedo  not  triumph  againftthera 
for  becaufe  of  thofe  vices ,  whome  we  ought  to 
Joue. 

5     Now  what  an  hard  matter  is  it  for  a  man  to 
feeke  the  profit  of  his  neighbour  ?  VnlefTe  thou  de- 
part from  confideiing  thy  felfe ,  and  do  after  a  fort 
put  of  thy  lclfe,thou  lhak  not  preuaile,becaufe  louc 
ieeketh  not  thole  things  which  be  her  owne*.  And 
iris  an  hard  matter  for  vs  to  depart  from  our  ownc 
i  i  ;ht  uf  our  owne  accord,  and  to  refigne  it  to  ano- 
ther. 
'•  £  .         6     Furthermore  that  we  be  not  wearie  of  well 
..'^ne    doing, there  muft  be  another  thing  added ,  which 
...  1 5.*.       Paule  putteth  downe*,that  loue  is  patient ,  and  is 

not 


CALVINS    INSTITVTIONS.  Lib.j.    j?9 
not  prouokcd.  The  Lord  commaundcth  to  do  good  toue  is  pati- 
to  allmcn  in  general!,  a  greatpart  wherofaremoft  cnt. 
vnworthic,andalfo  our  enemies.  For  the  image  of 
God  is  to  be  confidercd  in  all  men,  to  which  we  owe 
allhonourandloue.  But  in  thole  whichare  of  the  GoViTa  el-eat 
houmoldoffaith,  the  fame  is  more  diligently  to  be  argun<entof 
coniidcred,inaftnuchasitisrenued  &  repaired  by  bounnfuincs. 
the  Spirit  of  Chnfr.  GmL$.io 

7  Therefore  this  mortification  (hall  then  only  ]™J  gg*' 
take  place  in  vs.,  if  we  fulfill  rhedutjgs  ofloue.  And  place  in  vs 
he  doth  fulfill  them  not  which  doth  all  theducties  which  doth 
ofloue,  but  which  doth  them  with  a  fyncere  a  fife-  ched*>ccics  o(A 
ftionofloue.Heflialldoitif  heputvpon  him  that  °uc' 
mans  perfon  whome  he  feeth  necde  his  helpe ,  and 

doth  in  like  fort  pine  his  eftate,  as  if  he  him  fc\fc  did 
feeleit:thathe  may  bemoucd  with  the  feeling  of 
mercic  and  compamon,tohelphun,asificwerehh 
ovne  cafe.  For  how  great  foeucr  we  be,  we  are  det- 
ters  to  our  neighbours.    ■■ 

8  That  \ye  may  the  more  eanly  accomplim  the         z 
feconJ  part  of  the  denial!  of  our  lelues,  which  rcf-  What  part  rc- 
peclech  God,itisneedfullthatin  leekmgthecojn-  ipcdcthgod. 
modifies  of  this  life,  refigningboth  our  lclues  and 

all  that  we  haue  to  be  gouernedby  the  Loias  plea- 
lure,we  dtliucrvp  the  amnions  of  our  heart  to  be 
tamed"  by  him.  We  defire  ncbe>  and  all  worldly 
ibinges ,  we  flie  from  pouertic  and  afflictions :  not- 
with  landing  let  vs  not  defirc  anie  o'.her  way  to 
Profpcr,butbytheble{fingof  GotL  Let  vs  prayfe 
the  Lor ec  in  prolperitie,  cucnaswellasin  aduer- 
finc. 

o     Thereupon  it  (hall  followe,  that  wee  (hall 
neitherfeeke  wicked  mcanes  to  waxe  rich ,  neither  z 

fhallwcwaxe  hard  through  immoderate  defire  of  % 

cartlily  ibinges,  neither  be  dilcouragedif  all  things  3 

■N  ij 


j8o 


AN    ABRIDGEMENT    OF 


fall  not  out  as  we  would  with.  SoDauid  doeth  pro^ 
fefie  him  felfe  to  be  like  a  childe  that  is  weaned, 
that  he  may  geue  him  felfe  to  be  gouerned  by 
God*. 

10  Neither  ought  the  godly  mindes  to  haue  that 
quietnefTe  and  tranquillitie  confiding  onely  in  this 
point:  but  it  muft  needs  be  exteded  alio  vnto  all  ca- 
fualties.  This  is  the  rule  of  godlineffe  to  bcleeuc 
that  the  hand  ®f  God  alone  is  the  goucrnour  and 
guider  of  both  eftates,  and  that  the  fame  doeth  not 
runne  headlong  with  rafh  and  vnaduifed  force,  buc 
that  ic  doth  according  to  moft  ordinate  iuftice  di- 
ftributc  to  vs  good  things  and  alfo  euill  things. 


Chap.  vnr. 


The'eaufc  of 
the  ct-offCv 

■ftfrttite 

df  the  croffe  is 

i  weak- 

:  ay  ;;p  - 

uion  fol 
.   /vcthrhumiH- 

ML 


Of  the  bearing  of  the  crojfe  which  it  a 
part  ofdeniall* 

I  T>  Vt  a  godly  minde  muft  yet  afcend  higher,  to 
•D  wit  that  euerie  one  take  vp  his  crofTe*.  For 
thofe  whom  the  Lord  hath  adopted  muft  prepare 
them  felues  vnto  an  hard  life,  and  a  life  replemfhed 
with  diuerfe  kindesofmiferies.Thus  wiilGod  exer- 
cife  thofe  which  are  his:  beginning  with  his  firft  be- 
gotten Son,he  profecuteththis  order  toward  al  his 
owne  children.  The  Apoftle  afligneth  the  caufe,be- 
caufe  we  muft  learne  obedience  by  thole  thinges 
which  he  fufrered  for  vs. 

z  Furthermore  we  muft  lcade  our  life  vnder  a 
continuall  crofTe  formanie  reafons.  Firfl  that  we 
may  rhe  more  cafily  beate  downe  arrogancy,wher- 
by  we  attribute  too  much  to  our  owne  ftrcngth, 
and  that  ic  may  more  eaf  lie  appeare  how  great  our 
weakeneflc  is.  Being  thus  humbled  we  karne  to 

critic 


CALVINS    INSTIT  VTIONS.    Lidj.     181 

crauehelpe  of  the  power  of  God ,  which  alone  ma- 
kethvsftande  vprightvnder  the  burthen  of  affli- 
ctions. Dauid  proueth  by  his  owne  example  ,  that 
that  is  moft  profitable  cuen  for  the  moil:  holy  men*.  Tfal.^o.j. 

3  The  fame  dothPaule  teach,  that  tribulacios  Kom-5  *• 
engender  patience,  &  patience  triall.  For  the  faith- 
full  perceauc  that  that  is  true  which  God  hath  pro-  J^h"^^e 
mifed,when  they  fland  patiently  thereby  alio  their  fa°fhfullis  con 
hope  is  confirmed,  to  looke  for  hereafter  the  truth  firmed. 

of  God,which  they  haue  tried. 

4  The  Lord  hath  alfo  another  ende  for  which  2 

he  punifheth  thofe  that  be  his,that  he  may  try  their  That  their  p*i 
patience,  that  he  may  teach  them  obedience.  Not  tiencemaybe 
that  they  are  able  of  them  felues  to  pcrforme  o-  °7*^ 
bediencc  ,but  that  the  graces  of  God  may  be  made 
manifeft  in  his  Sainctes.  From  whence  thefe  fpec-     ,    c  j   - 
ches  came,  that  God  tempted  Abraham  ,  and  had  te'th  triore 
proofeofhisgodlineffe*.  Forfaith  fayth  Peter  is  thatbehis 
tryedby  tribulations^  as.golde  is  tryedinthefur-  Cfy*.aa.i « ». 
nacebyiire.  ^iPet.uj 

y  And  yet  we  do  not  fee  hovve  neceflarie  obe-  -  ...  d 
dience  is  for  vs,  vnleffewe  thercwithallconfider 
howe  great  the  wantonnefle  of  our  flefh  is  to  {hake 
of  the  yoke  of  God,  fo  foone  as  it  hath  bene  but  a  ii- 
tle  while  tenderly  handled.  For  the  fame  befalleth 
it  which  we  fee  in  ftubburne  horfes,which  if  they  be 
wellfedde  andftand  idle  a  fewe  dayes,  they  cannot 
afterward  be  tamed,  they  are  fo  ftout  of  itomackc: 
God  complaineth  that  the  fame  befel  the  people  of 
Ifraell*.  De^.32,15. 

6     Furthermore  our  moft  gentle  Father  hath 
need  not  onely  to  preuent  our  infirmitic :  but  alfo  3 

oftentimes  to  correct  our  faults  which  are  paft,that  .. 

he  may  make  vs  obey  him  as  wc  ought.Therf  ore  fo    °  corr     10  * 
©ftenaswearcpumlhed,  lcr.vs  by  and  by  call  to 

N  iij 


i8s  AN    ABRIDGEMENT    OF 

minde  the  life  which  wc  haue  ledde  before.  So  we 
(hall  finde  that  we  haue  done  fome  thing  which  de- 
ferueth  fuch  correction,  and  that  wee  are  there- 
i  C0M1.8.32.   fore  puniihed.  left  with  this  worldwebe  condem- 

7  Furthermore  that  is  a  Angular  comfort,when 
To  differ  for  wc  fuft'cr  perfecution  for  rightcoufneffe  fake  *.  For 
righceoufnefTe  then  we  ought  to  bethmke  our  felues  of  howe  great 
fr^e  honour  the  Lord  vouchfafeth  vs  ,  in  that  he  doeth 
•/tftfjlt*'         giuevsthis  particular  marke  of  his  warfare.  And 

this  commeth  to  pafTe  no:  onely  when  we  differ  for 
defence  of  the  Qofpell ,  but  alio  when  we  are  trou- 
bled for  anie  defence  of  righteoufhefle. 

8  Therefore  feeing  that  the  Scripture  doth  a- 
bundantly  comfort  all  thofe  either  fhames  or  cala- 
mines which  we  fuffer  for  defence  of  righteoufnes: 
we  are  too  vnthankful  vnlefTe  we  receiue  them  ioy- 
fully  from  the  hand  of  the  Lord,efpecially  feing  this 
kind  ofcrofleis  mod  proper  to  the  faithfull3wherby 

r    Chrilt  will  be  glorified  in  vs. 

Jonemoft  9     But  Paule  hath  finely  defcribed  the  conflict 

proper  to  the    which  the  faithfull  do  futFer  againft  the  natural  fee- 

faithfull.  ling  of  forow,in  thele  words,  *  In  all  thinges  we  are 

*?r'*'li'       Put  co  diftreffe,  but  we  are  not  madeforowrull:  we 

Kor'4  •        labour,  but  we  are  not  forfaken :  we  are  caft  downe 

but  we  perim  not.Theref ore  to  beare  the  crofTe  pa- 

The  conflid  of  tiei^tly^  is  not  ytterly  to  become  like  blockes.  For 

Chrift  mourned  and  wepr  at  his  owne  and  at  other 

mens  aduerfitics.*  Yea  they  are  called  bkfTcd  which 

I'jiiZt'10'       mourne*- 

**'*'4'  io  Thefc  thinges  are  fpoken  to  this  ende ,  that 

godly  mindes  may  be  called  backc  from  defpaire, 
left  they  vtterly  renounce  the  ftudic  of  patience, 
becaufe  they  can  not  put  of  the  naturall  affe- 
ction of  forowe.  For  the  Scripture  giueth  to  the 

holy 


ofChriftiar.s. 

I 
x 


«WWnWWrWoHs.  I...,.    ••, 

holy  ones  the  praife  of  patience ,  when  they  are 
fo  troubled  with  the  hardnefle  of  aduei  fitie ,  that 
they  arc  not  difcouraged  nor  throwen  downe:they 
are  lb  pricked  with  bitternefle,  that  they  be  alfb  de- 
lited  with  fpirituall  ioy.They  arc  fo  preffed  with  fo- 
rowc,  that  being  comforted  with  the  cofort  of  God, 
they  reccaue  comfort  againe.They  will alwayes  ex- 
clude thus,  The  Lord  wouldhaue it  fo :  thcrfore  lee 
vs  follow  his  will. 

ii  By  that  whichisfaydit  appcarethwhnt  dif- 
fcrence  there  is  betweene  the  patience  of  Philofo-  JJSSJjf1 
phersand  Chnftians.  For  the  Pfulofophers  bring  pacicnceof 
none  other  reafon,  but  beeaufe  it  muft  be  fo.  For  it  the  philofo. 
were  invaine  to  ftriue  againft  the  ftreame.   But  pjjj  r£dthac 
Chriftians  confider  a  fnrre  other  thing  in  the  will  of  r 
God :  namely  firft  iuftice  and  equitie :  then  the  care 
of  our  faluation :  therefore  we  muft  w:llingly  fufter 
what  lb  euer  God  will. 

Chap.     ix. 
Of  the  meditation  of  the  life  to  come. 

I  A  Nd  with  what  kinde  of  tribulation  foeuer  we  The  end  of 
jLA.be  diftrefled  ,  we  muft  alwayes  hauerefped  tribulation, 
tothisende:  that  we  acquaint  our  fclues  to  con- 
temnc  this  prefentlife,  and  that  we  be  ray'fed  vp 
thereby  to  thinke  vpon  the  life  to  come.  And  be- 
eaufe God  doth  know  that  we  are  too  much  let  vp- 
pon  the  loue  of  this  world,  he  vfeththismoft  fittc 
meanc  of  the  croffe  ,  to  make  of  our  fluggimneffe, 
left  that  we  fticke  too  fall  in  tha  t  loue. 

2     For  betweene  thefc  two  there  is  no  meanc, 
cither  we  count  the  earth  vile,  or  elfe  it  holdeth  vs  ».E*Mwnci 
faft  bound  with  an  intemperate  loue  of  it.  There-  to  bc  fi*a 
fore  if  wehauearue  care  of  eternity ,  we  muft  di- 

N  iiij 


,  Caucion 
I      2. 


184  AN    ABRIDGEMENT    Of 

t    2        ligently  applie  our  felucs  in  this ,  that  we  gc 
iimilitudc    fcjues  out  0f  thcfe  cuill  fetters. 

3  But  let  the  faithfull  acquaint  them  fclue*s  w. 
flich  contempt  of  this  life,  as  may  neither  engendt 

hislvfiis'the^atre^tnc'reo^  norvnthankfulnefle  toward  God. 
idfinge  of  For  this  life  ,  howfoeuer  it  is  full  of  miferies  it  not- 
]od.  withftanding  reckoned  among  the  bleiTings  of  God 

which  are  not  to  be  defpifed. 

4  Therefore  what  foeuer  is  taken  away  from 
the  wicked  loue  of  ic,  ought  to  be  added  to  the  de- 
fire  of  a  better  life.  Thole  thought  mofl  truly ,who 
thought  it  the  beft  not  to  be  borne ,  and  the  next 
to  die  quickely .  For  being  deltkute  of  the  light  of 

:  had  bene       God,  what  could  they  fee  in  this  lire  which  was  not 

M?^0*  *jf    VI*happie  anil  miierabie  ?  But  they  did  all  thinges 

-iohau'e      without  profite.  But  the  faithfull  which  haue  the 

ttborne  or      knowledge  of  true  religion,  will  fay ,  If  heauen  be 

.  I'y.Tqiuckue  our  countrey,  what  other  thing  is  the  earth  bute- 

letolate        xile  ?  If  itbethe  chiefe  felicitieto  enioy  the  pre- 

fenceof  God,  is  it  not  a  miferable  thing  to  want 

it  ?  Therefore  this  life  in  comparison  of  the  life  to 

come  is  eafilie  contemned  :butwe  muftneuerhate 

it,  faueonely  inasmuch  as  itkeepeth  vsfubie&to 

finne.  Therefore  if  it  become  vs  to  die  and  liue  to 

the  Lord,  letvs  leauethe  termcof  life  and  time 

of  death  to  his  pleafure  :  yet  fo  that  we  be  enfla- 

med  wi:h  defire  thereof.  And  let  vs  defpife  this 

life  in  comparifon  of  the  immortalitie  to  come, 

fo«r»7«"         and  let  vs  wifhe  to  forfake  it  fo  often  as  it  (hall 

■/JJ/.1.15.        pleafe  the  Lorde  ,  becaufe  of  the  bondage  of 

finne. 
)cath  h  not  1     An<^ tms  ls  l&c  to  a  monfter,  that  in  fteed  of 

abefeared  that  defire  of  death  ,  manie  are  fo  affray  ed  of  it, 
that  they  quake  when  they  heare  any  mentio  made 
of  it. 

Ob. But 


CALV1N5      1NS1  1  I  V   HUMS.     LIB. J.     iBf 

Obiccl.  But  there  is  nothing  which  doth  not  de- 
fire  to  continue. 

An.    Therefore  wee  muft  haue  refpect  vnto  the 
immortalitie  to  comc,where  we  mall  haue  a  ftable    r 
condition,which  is  nowhere  to  befeenhere*.  The  pflV.'2* 
Lord  fettethahrme  argument  of  perfect  ioy  from  Theioyeof 
hence:  Reioyce  faith  he3and  lift  vpyourheads:for  thcfaitht'jlL 
your  redemption  drawethneere*.  La£,»t.8»« 

6  Forifthe'faithfullbeinthislifeas  (hcepe  ap- 
pointed to  bee  flaine,  that  they  may  bee  made  like 
to  Chrift  their  head :  furcly  they  were  in  a  moft  mi- 
ferable  cafejvnleffe  they  did  raife  and  life  vppe  their 
head  aboue  all  earthlie  things,\vhere  the  Lord  (liall  ^om  g  x6 
wipe  away  all  their  tcares*.    This  is  nghteoufnefle  i  cor.  i  <>'i9i 
as  Paul  witnefleth*,to  gr3utreleafeto  thofe  which  ^0.7.17. 
are  vniufthe  troubled.  Therefore  I  will  conclude  in  *  2  TbeJf' '  6 
one  worde:the  croflfe  of  Chrift  doch  then  onely  tri- 
umph in  the  hearts  of  thefakhfull,ouertheDiuell, 
thefleih,iinnc,and  the  wicked,  if  they  turne  their  "Tbe  triumph* 
eyes  toward  the  power  of  the  resurrection.  ofche  cr»^e 

Chap.    x. 


<B 


How  me  muft  vfe  this  life  and  the  helpes 
thereof 

)  Y  fuch  introductions  the  Scripture  doth  wel  The  vfe  ofear 
^inftruct  vs  ,  what  is  the  right  vfe  of  earthlie  thl.egooUes. 
goods.  For  if  we  muft  liue,we  muft  alfo  vfe  the  ne- 
ceffaric  helpes  of  life.  Neither  can  wc  auoide  euen 
thofe  things  which  feeme  rather  to  ferue  for  plea- 
fure  then  neceflltie  .  Notwithftanding  wee  muft 
vfe  a  meane,  that  wee  may  with  a  pure  conlci-  Neccflaries  o 
encevfethem5whetherforneceifityor4eleclation.  '  e* 
For  if  we  muft  pafle  through  the  earth  as  pilgrimes. 


a  r*     nciviuv;cMci>  i 


no  doubt  wc  muft  vfe  the  good  things  thereof  fo  far 
fcrhinges  which  as  that  they  may  rather  helpe  then  hinder  our 

Acfution         CQUrfe* 

iCerru'  z  Therefore  let  this  be  a  principle  that  the  vfe  of 

god$  gifts  fwariieth  not,whenitis  referred  vnto  the 

e^d  appointed  of  God,  for  God  hath  created  all 

thinges  for  our  good,  and  not  to  our  deltrudion. 

NoWe  if  we  confidet  to  what  end  hee  hath  created 

The  end  of      food,wee  fhall  finde  that  he  meant  to  prouide  not 

food.  onelie  for  neceflitie,  but  alfo  for  delectation  .  So  in 

apperrdlcnmehnefl^in  hearbes,trees  and  fruites, 

befides  diuers  vfes,we  haue  diuerfity  of  tait,colour3 

fmeJlandfnapes. 

3  Notwithstanding  on  the  otherfide  wc  muft  di- 
ligentlie  preuent  the  lull  of  the  flefh,  which  vnlefle 
it  be  brought  in  order  doeth  by  and  by  breake  our. 
Firft  of  all  it  (he  11  be  brideled  with  one  bndle,if  we 

A  Caution.  fet  Jown^thrt  allthinges  are  therefore  created  for 
oftheflefliT"  vs>  ^iat  wcemay  tnowe  the  auchour  thereof,  and 

giue  him  thankes  for  his  tender  kindeneffe  toward 

vs. 

4  But  there  is  no  certainer  way  then  that  which 
is  made  to  vs  by  the  contempt  of  this  prcfent  life, 
and  by  the  meditation  of  heauenlie  immoitalitie. 
For  theruponfolow  two  rules:the  firft  i<,:hat  thofe 
which  vie  this  world}be  fo  minded  as  if  they  did  not 

The  firft  rule  vfe  it*.Secondly,that  they  doe  nolefle  p?.tientliea- 
touching  abou  bide  penurkyhenmoderatelie(urr>r  aboundance. 
**C  Cy  ^or  tn°k  wmcn  are  mucn  occupied  about  the  bo- 

die,arc  for  the  moil;  part  negligent  in  caring  for  the 

foulc. 
Th    th       le      *  The  other  rule  is  that  thofe  whofefubftaunce 
touchin«Pe-    isnotgrear,doeknow  how  to  furrer  want  and  fear- 
nuryc.  °  citic  patientlie,  that  they  bee  not  carefullie  moucd 

with  immoderate  defire  of  riches.  For  he  which  wil 

blufh 


CALVlNS     INSTITViiuNS.     LH.J.     1B7 

blufli  when  he  weareth  a  fimple  garment,will  gloric 

in  a  gorgeous.  Therefore  let  all  thofe  endeuour  the 

felues  to  come  to  this  point,  who  haue  a  defire  to 

liuc  godlily,  that  they  may  learne  by  the  ey  ample  of 

the  Apoftle*,to  be  ful  &  to  be  hungric.-the  third  rule 

fetteth  downc,that  we  muft  eiue  an  account  of  that  ™4«*  *• 

which  is  committed  vnto  vs,  and  asir  were  ot  our  to,vai.j  a  man$ 

fteward(hJp,euento  God,who  alloweth  none  other  ncighbour- 

diftribution  of  Goods,but  that  which  isioined  with 

loue. 

6  Laft  of  all,  that  is  to  bee  noted  that  the  Lorde    We  mu^ 
comandeth  euerie  one  of  vs  in  al  the  actions  of  his  haue  a  refpec* 
life  to  looke  vnto  his  vocationrleaft  through  foolifh  to  our  calling, 
vnaduifedneffe  or  a  wauering  confeience  all  things 
be  turned  topfituruie.  And  from  this  we  ihall  haue 
excellent comfort,becaufe  there  (hall  bee  no  worke 
ft)  vile  and  bafe ,  which  (  if  thou  doe  onelie  o- 
bey  thy  vocation)  mail  not  ihine  in  thefighteof 
God. 

Chap.  xi. 
Qf  the  iufiifi<ation  of  faith  :  and  fir fl  of  the  definition 
of  the  name  and  thing. 

X   "\7\7E  haue  alreadie  declared  diligentlie  c- 
V  V  nough,  that  the  onliehelpe  which  is  left 
formen  being  accurfedby  the  law,to  recouer  falua- 
tion,refteth  in  faith.  Againc  we  haue  (hewed  what  What  (Thrift 
faith  is  and  whatfruites  it  bringeth  foorth  .  The  hath  done  for 
fumme  was  this,  that  Chriftwho  is  giuen  to  vs,  is  vs. 
laid  hold  on  by  faich,by  partaking  of  whom  we  reap 
a  double  fruit:  to  wit,that  being  reconciled  to  God 
through  his  innocencie,wee  may  haue  him  nowc  in 
fteed  of  a  iudge  to  be  a  moft  merciful  father  in  hea- 
ucmfecondlic  that  being  fanctihed  by  his  fpirite  we 


»o"  ^w      n.  u  iv  l  u  \jr  n  m  £.  jstt      U  K 

183  AN    ABRIDGEMENT    OF 

may  giue  our  felues  to  holines  &  purencs  of  liuin 
We  haue  fpoken  fufficientlie  of  re  generation.  An 
now  we  muft  fpeake  of  iuftification  ,  which  maketh 
the  principall  ftay  of  vpholding  religion. 

i  He  is  faid  to  bee iuftified  before  God,  who  is 
I  *  bothcounrediuftby  theiudgementofGod,&isac-< 

HP**1!*!*  ju   ccpted  for  his  owne  rightcoufncfTe  fake.  For  as  ink 

fori  Cod.  qwtie  is  abhominablc  before  God,  ibdib  a  fanner. 
Therefore  where  finne  is,there  is  the  wrath  &  ven- 
geance of  God :  and  hee  is  iuftified  which  ftandeth 
before  God  by  the  name  of  a  iuft  perfon.  Hee  is  iu- 

By  workcs*  ftificd  by  works,in  whofe  life  is  found  luch  purenes 
andholinefTe,as  deferueth  the  teftimony  of  righte- 
oufnes  before  the  throne  of  God.  He  is  iuftified  by 

By  faith.  £"ck  w^°  keing  excluded  from  the  righteoufncffe 

ofworkes,dothlay  holde  vpoii  the  rightcouihes  of 

Whatiuftifica-  thrift  by  faith,wherewkh  being  clothed,  he  appea- 

tionis.  reth  before  God  as  iuft.  So  that  we  interprete  iufti- 

fication to  bee  that  accepcing,  whereby  God  rccei- 
uingvsinto  faucur,dothtakevs  for  righteous  :and 
wee  fay  that  the  fame  is  placed  in  our  forgiuenes  of 

„  ,    2     .     finnes,and  in  the  imputation  of  the  righteoufnes  of 

Gal.  j. '4.  3  Alfo  toiuftifie/in  the  fcripturedothfignifie  no  * 

Rom.s.21,        thing  ds,but  to  abfoluefro  giltines  him,  which  was 

Rem  i.26.        accufed,  as  if  his  innocencie  wereapproued. 

^«.13.3  .  ^  And  if  we  omit  to  contend  about  the  worde,  if 

welookeinto  the  thing  it  felf  3  there  {hall  no  doubt 

remaine.For  Paul  by  the  word  Accepting,meaneth 

Acccptingc.      iuftification*.  We  are  appointed  vnto  adoption  by 

Rom'i'z  .         Chrift,  according  to  the  good  pleafure  of  God, to 

thepraifeofhis  glorious  grace,  whereby  hee  hath 

accounted  vs  acceptable,or  in  fauour. 

*  ObieSf.    Chrift  is  one  with  vs  &  we  again  are 
one  withhim.Wherefore  as  rightcoufnes  is  cfTenti- 

allif 


CALVINS     INSTITVTIONS.  lis.   3.    185» 

r>l!ieinChrift5foisitin  vs5  and  yet  not  imputed  or 
free3but  ellcntiall, 

jin%  Wee  vfe  with  Chrift  the  fecret  power  of  his  Howweare 
fpirite,not  that  the  cllencc  of  Chrift  is  powrcd  out  vnited  in 
into  our  effence.  Chrift. 

ObieEf.  Not  onlieChrift5but  alio  the  father  and 
the  holy  Ghoft  do  dwell  in  vs,  therefore  we  are  fub  • 
ftantiallie  in  God. 

An.   We  muft  confidcr  the  mancr  of  dwelling:  What  is  meant 
namelie  that  the  Father  and  the  Spirite  are  in  by  dwcllingc. 
Chrifte  j  andhke  as  the  fulncfle  of  the  Godhead 
dwelleth  in  him  >  fo  in  him  wee  poflclfe  God  who- 
le. 

6  Qhcj}.  Doth  God  leauethofe  whom  he iufti- 
fieth  fuch  as  they  were  by  nature,without  changing 
them  from  their  vices? 

An.  Righteoufnes  &iuftifjcati6  cannot  be fepa-  Righreoufncs 
rated.  Therefore  wh6foeu#God  rcceiueth  into  fa-  "^j**""* 
uour,he  doth  alfo  indow  the  with  the  fpirit  ofadop-  °™.r  not  c^e" 
tion3by  v/hofe  power  hee  reformeth  andfafhioneth 
them  according  to  his  owne  image,   that  they  may 
liue  godlily  and  holily. 

OhicEf.  Fairh  doth  not  iuftifie  of  it  felfe3  but  in 
afmuch  as  it  rcceiueth  Chrift. 

An.     I  graunt:  For  God  doerh  properlic  iufti- 
fie by  Chrift, who  is  giuenvs  to  be  our  righteoufnes  \ y'  ?:.*', 
and  fandification*.  But  we  compare  faith  to  a  vef-      l  ' 

fell:becaufe  vnleffc  being  emptie,  we  come  with  the 
wide  open  mouth  of  the  foule  to  craue  the  grace  of 
Chriftjwe  are  not  capable  of  Chrift. 

ObitSt.    Faith  is  Chrift. 

An.    As  the  pot  is  the  trcafure.  For  faith  is  the  A  fimilitnde. 
onelye  inftrument  to  receauc  rightcoufnefic  in  j^aninftra. 
Chrift,  who  is  the  matcriall  caufe,authour,andmi- 
nifter. 


1*9  AN     ABRIDGEMENT    OF 

8  Obietf.  By  the  minifterie  of  the  external  word 
the  internal! is  receiued.  Therefore  Chrifte  being 
God  and  man  is  made  vnto  vs  nghteoufneffe  inre- 
fpeciof  his  Godhead  &  not  o:  his  manhood. 

An.  He  is  made  vntovs  righteoufnefle,  as  he  is 

.     manthemediatour:and  that  which  wasfromeuer- 

Jafting,cannotconuenientlybefaied,tobemadeto 

Iofai.io  vs-  , 

ObieSf.  The  Lorde  fhall  bee  our  righteouf- 
neile*. 

An.  Heefpeaketh  of  Chrift  who  being  God  re- 
uealed  in  the  fleih,  is  made  our  righteoufnes. 

9  ObieEl.  This  worke  of  iuftifiyingdothbyhis 
excellencie  exceed  the  nature  of  man  ,  and  there- 
fore it  cannot  but  bee  afenbed  to  the  diuine  na- 
ture. 

An.    I  graunt. 

ObhB.  Therefore  me  diuine  nature  alone  doth 
iufhfievs. 

An.  J t  doth  not  follow:for  although  Chrift  could 

Chrift  doth      neither  by  his  blood  purge  our  l'oules,nor  appeafe 

iuftific  as  he     the  father  by  his  facnfice,nor  dcliuer  vs  from  gilci- 

isman.  nefle,vnkfle  he  had  been  verie  God  :  yet  it  is  cer- 

taine  that  he  did  all  thefe  thinges  according  to  his 

humane  nature.  For  wee  areiuiiifiedby  the  obtdi- 

Ktfm.5.15.         ence  of  Chrift*,  andhedidnootherwifeobcy,  but 

as  he  tookc  vpon  him  the  nature  of  a  feruant.-rhere- 

fore  we  haue  righteoufnefTe  giuen  vs  in  his  fleflf. 

10  ObieSi.  By  Chrift,  faith  Petcr,we  haue  pre- 
•M»         cious  and  moft  great  promifes  giuen  vs,  that  wee 

fhoulde  bee  made  partakers  of  the  nature  of  God. 
An.  Iohn  expoundeth  that  of  the  iaft  coming  of 
1  loh>\.x         Chnftrrhat  we  ihould  then  fee  God  as  he  is,becaufe 
we  fhall  be  like  to  him. 

1 1  Obiecf.  Ic  is  an  abfurd  thing  to  fay  that  the 

word 


fcALVINS    INSTITVTIONS.  Lib.  j.   i$i 
wordluftific  is  a  lavve  tearme,  fo  thatitis  all  one  as  Toluftifi*  Is  a 
to  abfolue,  feeing  that  wee  mud  bee  righteous  in  lawe  ccrmc 
deede. 

Jn.  God  doth  iuftific  both  by  acquitting  or  ab-  i£V.$.»f« 
foljing,and  alio  by  pardomng,wherupon  Paulfaith,  *J^^VU 
God  was  in  Chrift  &  reconciled  the  world  to  him- "^'^ 
felfe3in  nor  imputing  finnes  to  men*.  AlfoDauid 
defcribeth  righteoufnes  without  workes  thus :  they 
arebbfled  whofe  iniquities  are  forgiuen. 

ObleSf.  It  is  contrarie  to  God  and  his  nature, 
to  iuftifie  thofe  which  doe  in  deede  continue  wic- 
ked. 

Jit,  The  grace  ofiuftification  is  notfeparatefro 
regeneration  ^though  they  be  diftinct  thinges.  And 
God  doth  fo  beginne  regeneration  in  the  elect,  in 
who  there  remaine  alwaies  fome  remnants  of fin,& 
doth  fo  pi  oeeede  during  the  whole  courfe  of  their 
li?e,that  they  are  alwaies  fubicd  to  the  iudgemetof 
death  before  his  iudgement  feat.  But  heiuftifieth*  2^».8.jj. 
them  not  in  part,but  feehe,that  they  may  appearc 
inheauen,as  clothed  with  thepuritie  ofChnft. 

12  ObieSi.    Chrift  is  made  to  vs  wifdome,which  x  ^r,It?0# 
agreeth  onlie  to  the  etcrnall  word.   Therefore  nei- 
ther is  Chrift  as  he  is  man  righteoufneffe. 

Jn.  The  onelie  begotten  fonneof  God  was  al- 
waies indeed  hiseternall  wifedomebue  that  which 
hee  had  of  the  father  hath  hee  reuealed  vnto  vs, 
namely  the  treafures  of  wifedome  and  knowledge*,  Co&1,l* 
and  fo  the  faying  of  Paul  is  not  referred  vnto  the  ef- 
fenceofthe  fonneof  God3but  vnto  our  vfe,anditis 
well  applied  to  the  humane  nature  of  Chrift* 

Obiecf.  They  which  place  faluation  in  the  death 
of  Chrift  alone,make  two  Gods, in  denying  that  we 
are  righteous  by  the  righteoufnelfe  of  God. 

jin.  That  which  wee  haue  in  Chrift  doeth  come 


Ij?i  AN     ABRIDGEMENT     OF 

from  the  grace  and  fauour  of  Godcalfo  that  righte- 
Ourrighteour-  oufnes  which  Chriftgeueth  vs  is  the  righteoufnes 
Snl/efn  the  "  ofGod.Weegraunt:but  we  hold  ftcdfaftly  that wcc 
death  and  re-  haue  righteoufnes  and  life  only  in  the  death  and  re- 
furrc&ion&f     furreclicn  of  Chrift. 

Chrift.  Ob'wEi.  That  is  properly  called  righteoufnes  wher- 

by  we  are  moued  to  do  good.ButGod  worketh  in  v  j 
*' '  **         both  to  will  &  to  do\Therefore  wc  haue  righteouf- 
nes no  where  els. 

An.  God  indeed  reformeth  vs  by  his  fpirite  vnto 
holines  oflife,and  righteoufnes3but  immediately  by 
hisfonne,with whom hehathleft allthefulneffe  of 
the  holie  Gho  fte,  that  by  his  aboundance  he  might 
fupplic  the  need  of  his  members. 

Ob.  Chrift  himfelf was  iuftby  the  righteoufnes 
of  God  :  becaufe  vnleffe  the  will  of  the  father  had 
moued  him.  he  himfelf  would  not  haue  fatisficd  the 
office  committed  vnto  him. 
«»~~»  .j.  ,.      ^n'   Paul  faith  that  Chrift  hath  eiuenvs  falua- 
9,  non  *  to  fhew  his  owne  righteoulnes. 

Papifts-  13  0£Jlighteoufnes  is  copouded  of  faith  &  works. 

An.  Thefe  two  do  fo  difrer,that  if  the  one  ftand, 
the  other  muft  needsbeouerthrown.Paulcounteth 
y/i.j.g.  ailbutdoungjtbathee may  winChnft  *.  &  thathe 

Faith  and  wor- may  find  in  him,nothauing  his  owne  righteoufnes 
kcs*  which  is  of  the  law3but  that  which  is  by  the  faith  of 

Ictus  Chrift,  righteoufnes  which  is  of  God  through 
faith. 

14  Ob.  Paul  fpeaketh  of  the  works  which  men  do 
before  they  be  regenerate,  fuch  as  were  the  Iewes. 
Spidtuall  wot-  But  there  is  a  far  other  refpeel;  to  be  had  of  fpiritual 
kcs.  works.For  they  be  fruites  of  regeneration. 

An.  In  the  coparifon  of  the  righteoufnes  of  the 
<?*£  $.11.12.  law  &  the  righteoufnes  ofthegolpellj  which  he  ma- 
^».10.5.9.     keth*,hee  cxcludeth  all  mane r  works  with  what 

title 


title  foeuer  they  be  adorned.  For  heetcacheth  that  The  righteouf- 
the  righteoufnes  of  the  law  is,  thathcobtaine  fal-  ncsoiihelaw. 
uauon  which  (hall  perfourme  that  which  the, lawe 
commanudeth :  and  that  this  is  the  righteoulnes  of  ne/0"'5aiih°.U  " 
faith,  if  we  belecue  that  Chrift  died  and  rofc  again. 

I?  ObitSt.  Faith  is  a  ccrtametie  of  the  confei- 
ence  in  lookingfor  at  Gods  hands  a  rewarde  for  dc- 
ferts.  Alfo  the  grace  of  Godis  not  the  impuraticn  of 
free  righteoufnesjbut  the  holy  ghoft  to  the  ftudie  of 
holinclfe. 

16  Jn.  When  the  fcripturc  fpeaketh  of  the 
righteoufnes of  faith,  it  leadethvsto  afaneothef. 
thing,to  wit,that  being  turned  away  fro  the  behold 
ding  of  our  workes,  wee  may  lcoke  onely  vnto  the 
mercie  of  God,and  the  perfection  of  Chnft.  ._ 

•  17  Furthermore  we  mufldiligentlienote,that  twecnebith  *" 
there  is  fome  relation  between  faith  &  the  Gofpcl:  &thcGofpdl. 
becaufe  faith  is  faidtherfore  to  iuftify,becaufe  k  re- 
ceiueth  the  faluation,&imbraceth  righteoufnes  of- 
fered in  the  gofpel.-and  wheras  it  is  faid  to  be  o  fired 
by  the  gofpel,  therby  is  excluded  all  cofideration  of 
worksrwhich  Paul  fhewethmoft  plainly  im.placcsi  'Kom  «2.5. 

Obiect.Jhcn  the  righteoufnes  which  we  hauc  by    *"-3,l8« 
our  owne  indufti  ie  and  will  is  reiected. 

Jn.  The  law  profiteth  nothing  by  commanding 
becaufe  there  is  none  that  can  fulfill  it*.  ?&>n.8.2, 

1 8     And  it  is  manifeft  that  no  man  is  iuftified  by  No  man  |s . 
the  lawrbecaufe  theiuftfhall  liue  by  faith.    But  the  ftifiedby  the" 
law  isnotoffaith:but  the  man  which  fhalldothefe  Lawe, 
things,fhallliucin  the  *.Therefore  the  Gofpel  diffc- 
reth  therein  from  the  law,  becaufe  it  doeth  not  tie 
righteoufnes  toworks,butplaccthitin  the  mercy  of 
God  alone.Hence  Cometh  it  that  the  inheritance  is 
free,becaufe  it  is  receiued  by  faith:  &  faith  leancth 
wholy  vpo  the  mercy  of  God  without  any  helpe  of 
works.  O 


»M 


«  in     /\j>ivj.i^vjiiivicjnx     kj  r 


19  0£if#.  The  fcripture  affirmeth  no  where 
that  a  man  is  iitftified  by  faith  alone. 

./to.  A  man  is  faid  to  be  iuftified  by  faith  withouc 
workes,thereforeby  faith  alone  .-which  thewoord 
Free,doth  declare.  Becaufe  it  is  not  of  faith  faith 
Paul*,vnlefle  it  be  free. 

Ob.  Without  the  workes  of  the  law,  namelie  the 
ceremonialllaw. 

-An.  When  Paul  faith  :Hee  which  mall  doe  fhall 
liue*,He  is  accurfed  which  (hallnot  fulfill  al  things. 
He  doth  not  there  fpeake  of  ceremonies. 

so  Obit  B.  We  arc  iuftified  by  faith  alone  which 
workethby  loue/o  that  righteoulnefle  refteth  vpon 
loue*. 

./*».  I  graunt :  that  faith  which  is  effecluall  tho- 
row  loue  dothiuftify,butit  doth  not  take  the  forcfe 
of iuftifiyng  from  that  loue,  but  becaufe  it  brin- 
geth  vs  into  the  fellowship  of  the  righteoufnefle  of 
Chriftjike  as  fire  doth  not  burne  with  his  light,  but 
with  his  heat. 

21  Furthermore,let  vs  know  that  that  righteouf- 
nefTe  of  faith  is  nothing  els ,  but  the  reconciliation 
with  God,which  confifteth  in  remiflion  offinncs  2- 
lone.  For  thofc  whom  God  imbraceth  are  made 
righteous  by  no  other  means,faue  only  in  that  they 
are  purified  hauing  their  blots  wiped  away  through 
remiflion  offinnes.  And  fuch  righteoufneflc  may  in 
one  word  be  called  remiflion  of  finncs. 

11  Which  thing  Paul  teacheth  moft  plainclie*: 
God  was  inChrift  and  reconciled  the  world  to  him* 
felf,by  not  imputing  to  men  their  faults,but  he  hath 
committed  vnto  vs  the  wordc  of  reconciliation. 
Alfo  hce  which  knewe  no  finne,was  made  finne  for 
ourfakesjthat  we  might  be  made  the  righteoufnes 
ofGodinhim. 

23    Where- 


CALVINS    INSTITVTIONS.  Iit.j.      i9$ 

13  Whereupon  it  followeth  that  by  the  onclic 
meanc  of  Chriftes  righteoufneile,we  obtaine  to  be 
iufhficd  before  God. 

Chap.   xii. 

That  rve  may  be  throughlie  perfwaded  of  free  iuflifica- 
tion  we  mujl  lift  vp  our  mindes  vnto  the  mbunall 
feat  of  God, 
I  T>  VT  wee  fpeake  not  of  the  righteoufneflc  of 

J3mans  court,  but  of  the  heauenlieiudgemenc 
feat.We  muftlift  vp  out  mindes  thither,if  we  wil  in- 
quire after  true  righteoufnefTe  with  fruite:  how  wee 
may  make  anfwere  to  thcheauenly  judge  whenhee 
(hall  call  vs  to  an  account :  with  vvhofe  brightnefle  Read  the  book 
the  ftarrcs  are  darkened  :  with  whofe  ftrength  the  oi  Iob. 
mountaincs  are  molten,  whofe  iuftice  the  veric  an- 
gels cannot  endure*.  Lethimfit  to  examine  mens  TfaUio.  5. 
workes  :  and  who  can  appeare  allured  before  his   °  ,1*,,5* 
throne*?  Yea  if  anieman  ihoulde  fulfill  the  law  hee 
could  not  Co  ftand  to  the  examination  of  the  righte- 
oufnefTe of  God  which  furmcunteth  all  ourfenfes, 

2  Hithcr,hither  muft  we  lift  vp  our  eyes,that  we 
may learne  rather  to  tremble,  then  vainelie  to  tri- 
umph. That  befalleth  our  foule  toward  God,  which  A  fimilitudc, 
bcfalleth  our  bodie  toward  the  vifible  heauen.  For 
the  fight  of  the  eye  fo  long  as  it  continueth  viewing 
tilings  which  are  neere  vnto  it,  it  fheweth  of  what 
forceitis.-butifitbecdirc&cd  toward  the  Sun  be- 
ing too  much  damped  with  the  brightnefle  thereof, 
itfeeleth  no lefTeweakncfTe in  beholding  it,  then 
ftrength  in  viewing  earthlic  things.Therforc  Chrift  SyS?*.1 J' 
faid  to  the  Phanfees,  that  which  is  high  among  me, 
is  abhominable  with  God*.  Let  vs  fay  with  Dauid: 
Enternotintoiudgementwith  thy  feruant,forno 
manliuing  lhalbe  iuftificd  in  thy  fight. 

Oij 


i9ff  AN    ABRIDGEMENT    OF 

iAuftMh.%  ad.  $  Neither  are  fuch  examples  extant  in  the  fcrip-> 
"Eonif.c}<>.  tures  only,but  all  godlie  writers  alfo  (hew  that  they 
f,Zt*™£&*  were  alwaies  of  this  mmde'. 

4  Thi  s  is  the  only  fortr effe  of  fafetie,  whe  rin  ex- 

crcifed  conferences  may  fafelie  reft,  whe  they  haue 

.,.    j       todealewiththe  iudgemc^of  God.Forthofe  ftars 
A  fimwttudc.     whkh  {hine  moft  cleerehe  in  the  nfght rcafollj  idoc 

loofe  their  light  &brightnefTe  when  the  funne  ari- 
feth  :  what  doe  we  thmke  fhall  become  euen  of  the 
moft  rare  innocencie  of  men,  when  it  {hall  be  com- 
pared with  the  purenefte  of  Godr-For  there  fhalbe  a 

a  0.4?.         moft  ftrait  examinatio:firft,becaufe  god  ihal  pearce 

*  eu  e  into  the  moft  hidde  cogitations  of  .our  hearts*. 

The  Diuelltheaccufcr  fhalvrge  vs,whois  priuieto 

all  cur  wicked  deedes:the  externall  pompc  of  good 

workes  fhall  nothing  help  vs  thercHypocrifie  lhall 

Examination,  ^  downe  ^at  heing  confounded.For  that  which  is 
commonly  counted  righteoufnefle ,  is  before  God 
meere  iniquitic. 

Th  b  h  Idinc      *     Letvs  come  downe  from  beholding  the  per- 

of  our  mcferie  fe&ion  of  God,to  view  our  felues  without  flattery. 
For  it  is  no  maruell  if  wee  be  fo  blinde  in  this  point, 
feeing  no  ma  doth  beware  of  peftilent  flattering  ofe 

_         -  ,    6  himfelf.Euery  mans  way  is  right  in  his  owne  eies*. 

.    '  In  an  other  place,  all  mans  wayes  feeme  cleane  in 

his  owne  eyes.  But  if  we  callbacke  our  confeience 
vntotheiudgementfeatofGod,cueryman(halap- 
p  eare  before  God/o  be  ro  ttenneiTe,a  worme,abho- 
minableand  vaine,drinkinginiquitie  as  water.  For 

l9*5?  *'l6'^ 14  who  can  make  that  clean  which  is  conceiued  of  vn- 

4>&9-*o»  cleane  fecd*.Thus  far  ought  the  ftre'ghtnes  of  this 
examination  to  goc,  vntill  it  haue  brought  vs,that 

fikatton  *°     wc  ^e  ^V  ^  tftrougnty  throwen  downe,&  haue  by 

that  means  prepared  vs  toreceiue  y  grace  of  Chrift. 

6  This  is  the  true  v/ay  to  humble  our  fclues,thas 

being 


CALVINS    INSTITVTION'S.  tiu.j.       197 

being  altogether  empty  &  poore  we  may  giue  place  True  humilitie 

to  the  mercie  of  God:For  it  is  not  humiliation  if  we 

think  that  any  thing  rcmaineth  in  vs.    Saluationis 

prcpared,but  for  the  humble  people*.  And  that  is 

perfect  humilitie,  not  that  modeftie  for  which  men  ^r^.xS 

are  commended,but  fubmifllon  vnfeigned  of  a  mind 

throughly  throwen  downe  with  rhe  feeling  of  his 

ownc  miferic5and  pouertie.  For  fo  is  it  defenbed  in 

the  word  of  God*.  Ytdeol'^ 

7  AndChriftreprefetcdinthepublicanethetrue  &.1V.11 
image  of  humilitic*,who  landing  a  far  off,  and  not  *  Lu\i&.\  j. 
daring  to  lift  vp  his  eies  toward  heaue,praieth  with 
many  tearcs:  Lord  be  mercifulltomeaiinner.  On 
the  other  fide,he  fettcth  before  vs  an  ey  ample  of  ar- 
rogancie  in  the  Pharifee.  Therefore  the  heart  or 
breaft  is  open  to  receiue  mercie,  if  itbeemptie  of  Luk16.it 
hisowne worthines.Therefore doth  Chrift  preach  ♦j^w'-'xatt 
the  Gofpell  to  the  poorc,hebiddeth  thofe  which  la- 
bour come  to  him''' ,  he  callcth  not  the  iuft  but  fin- 
ners*. 

8  Therefore  if  we  will  giue  place  to  the  calling  of 
Chrift,let  vs  abandon  both  arrogancie  &  alfo  fecu-  Arrogande  & 
ritie:  thatbeeingreadie  wee  may  make  haft  vnto  twoplagues. 
Chrift,th at  being  empty  &  hungry  we  may  be  filled  Nocc. 
with  his  good  thingc* .  Becaufe  cuerie  man  doth  To 
much  hinder  the  bountifulnefle  of  God,  as  be  doth 
reft  in  hirafelfe. 

Chap.  xnr. 

That  ther  mufi  be  txvo  things  obferued  in  free  iuftfeatio. 

X    \  ]\  7E  muftefpccial!yrefpec~ttwothings:firft 

V  V  that  the  Lords  glorie  remain  to  him  vn-  ^-      g"In 
\     in        1       •    -,1      1  o*  1  *r-.       1  lultifacacion. 

touched  &vndemmilhed:&  that  our  colcicces  haue         2     2 

a  calme  tranquilitie  before  his  iudgemeut  f'eate:  x 

that  fhalbe  obferued  ,if  he  alone  be  kno  we  to  be  iuft, 

$c  toiuftify  him  which  is  of  the  faith  of  Icfus  Chrift. 

O  iij 


Note. 
iCar.i.i} 


The  end  of 
iuihfication. 


19S  AN    ABRIDGEMENT    OF 

Becaufc  fo  long  as  man  hath  anie  thing  to  fay  for 
himfclfc,fo  long  there  is  fomewhat  taken  from  the 
glorie  of  God.  Let  the  knowledge  of  our  owne  ini- 
quitie  be  added:  whereby  being  beaten  downe  wee 
may  flie  vntoChrift  in  whom  we  may  reioyceand 
triumph*. 

2  So  it  is  indeed,we  do  neuer  trulie  glorie  in  him 
vnleflfe  wee  be  throughhc  fpoiled  of  our  owne  glo- 
rie*. 

QbicSt.  Hee  doeth  not  glorie,who  without  arro- 
gancie  doth  recognize  his  owne  righteoulhefle. 

An.  Such  eftimation  breedeth  confidence,  and 
confidence  glorying.  Therefore  let  vs  remember 
that  in  the  whole  deputation  of  righteouincfle,wec 
muft  haue  refpeft  vnto  this  end,thaty  praife  there- 
of remainc  founde  and  whole  to  the  Lord.  For  no 
man  can  chalendge  to  himfelfe  euen  the  verie  leaft 
iote  of  righteoufnefle,wit:hout  facrilcge. 

3  Whereas  wee  fet  downe  in  the  fecond  place, 
Whence  peace  that  the  confeience  canot  otherwife  be  kept  before 
do^h  come"    Godjvnleffe  free  righteoufnefTc  bee  giuen  vs  by  the 

gift  of  God :  let  vs  alwaies  remember  that  faying  of 
Soloman,  Who  will  fay.  I  haue  cleanfed  my  heart,  I 
am  purified  from  my  finne?  There  is  no  man  furelie 
which  is  not  drenched  in  infinite  filthinefle.He  mall 
haue  no  quiernefTe  of  confeience  thereby,  but  (hall 
rather  be  tormented  with  the  terror  of  hell.  He  (hall 
profite  nothingby  deferring  or  driuing  of.  By  works 
commeth  doubting,and  at  length  defperation,  whe 
euerie  man  for  himfelfe  accounteth  how  much  hee 
oweth,and  how  vnable  he  is  to  pay.»  Lo  now  faith  is 
extinguifhed  &  opprefied:for  to  doubt  and  deipair e 
isnottobeleeue. 

4  Againe,the  promife  mould  be  voide :  for  if  the 
accomplifhmcnt  thereof  depend  vpon  our  merite, 

when 


Tro.70.9. 


Defperation 
comerh  by 
wotkes. 


CALVINS    INSTITVTI  ONS.  ni.j.     r*f 
when  (hall  wee  come  to  this  point  todeferue  the 
goodneflc  ofkGod?  Moreouer  that  fecond  member 
followeth  vpon  the  former :  for  the  promife  (hall  be 
fulfilled  to  none  but  to  thofe  which  mail  bclecueit, 
Thcrfore  if  faith  be  fallen,there  remaineth  no  force 
of  the  promife.  Therforc  the  inheritance  is  of  faith  Mercy  &  trut|, 
that  it  may  be  according  to  grace,  to  eftablifhe  the  arc  ioyncd  to- 
promife:  for  it  is  abundantlie  confirmed  when  it  re-  g»hcr.; 
itcth  vpon  mercic  alone:  becaufe  mercie  and  truth  ^ilf- x  ■  *7*« 
arc  knit  together  with  a  pcrpetuallknot*.Therfore  £#£*'/ 
feeing  that  faith  doth  lay  hold  vpon  Chrift  alone^it 
followeth  that  hce  is  not  without  caufe  called  the 
king  ofpcace,&  our  peace,  which  appeafeth  all  the 
troblesof  the  foulcJf  the  meanes  beedemaunded, 
we  muft  come  Ynto  his  facriflce. 

5    For  Paul  denicth  that  there  is  anic peace  or  Ttom.i.$. 
quiet  ioy  left  to  mens  confeiences,  vnlcflcit  beefet  R»»«.8^j. 
downe  that  wee  are  iuftified  by  faith,  which  is    /**"*3'4» 
a  thing  altogether  pafHue  to  iuftification  ,  bringing 
nothing  of  ours  to  win  Gods  fauour :  but  we  receiue 
that  of  Chrift  which  we  want. 

Chap,   xiiii. 
W hat  manner  of  beginning  iuftification  hath  ^and  the 
continuall  proctjje  thereof, 

I   *nr*H  AT  wee  may  more  eafilie  difcufTe  what 

JL  manerrighteoufnefle  man  may  haue  during  What  manner 
the  whole  courfc  of  this  life,  let  vs  make  a  fourefold  IX*h 
degree  Jor  men  arc  cither  indued  with  no  kno  we-  x 

ledge  of  God,as  idolaters :  or  being  entered  by  the  z 

facramentcs,they  denie  God  not  with  their  mouth  , 

but  in  their  decdesior  they  are  hypocrites:or  being 
regenerate  they  meditate  vpon  trueholines.  In  the 
firft,  when  they  arc  to  bee  iudged  by  their  natural! 

O  mj. 


2oa  AN    ABRIDGEMENT    OF 

gifts,thcre  (hall  notbc  foud  one  fparkle  of  goodncj 

i  Naturall         fro  the  crown  of  the  head  vnto  y  folc  of  the  foote. 

ftolacers.  z   Ob.  What  excellent giftes  keuer  ate fcen in 

the  vnbelecuers  they  are  gifts  of  Godrasm  Titus  & 

Gen.i.il.  Traianus  iu{hce,moderation,eqimic:  m  Vefpafian 

eontinencie. 

I  An.  NeuerthelcfTc  thatis  true  which  Augu- 
ftinc  wrkcth,  that  all  thofe  which  are  Grangers  fro 
the  religion  ofgod,howfoeuer  they  be  counted  wo- 
dcrfulfor  the  opinion  ofvertue  which  men  haue  of 
thcm,arc  not  only  worthie  ofno  rew3rd,but  rather 
ofpunifhment:  becaufethey  pollute  the  pure  giftcs 
ofGod  with  the  filthines  of  their  heart. 

Obie&.  They  are  Godsinftrumenrs  toprefcrue 
focietie. 

An.  Notwithftading  they  do  moft  wickedlie  exe* 
vCh    h  cute  thefe  good  works  ofgod  .-becaufethey  arc  kept 

kes of thewx-  ^rom  doing cu^ noc  w^tn any  fincerc  defirc of good- 
ked  be  no  nefle,ivjtby  ambition,by  the  loue  of  themfelues,or 
goodworkes.    byfomefinsfterarrciftion. 

4  Furthermore  Iohn  faith,  that  there  is  no  life 
without  the  fonneof  God :  Therefore  as  for  thofc 
i  Jeh.$.xz  wnich  haue  no  part  inChri{r,how  great  foeuer  they 
be,whatfoeuer  they  do  or  goe  aboue,  theygoe  for- 
ward notwithstanding  vnto  dcftruvHon,&  vnto  the 
iudgement  of  eternal  deatb,forafmuch  as  they  can- 
notpleafe  God  being  defhtute  of  faith*. 
Hcb.ii.6.  j    The  thing  mall  appear  e  more  plainely,  if  the 

grace  ofGodbefet  againftche  naturall  condition 
of  ma  as  cotrary.The  fcripture  crieth  that  God  fin  • 
The  mi.fenc  of  deth  nothingin  man,  whereby  he  may  bemouedto 

by  the  grace  of  do  Sood  to  nim»  °ut  tnat  "c  "otn  preuent  him  wuh 

God.  his  free  goodnes.Por  what  can  a  man  that  is  dead, 

do  to  recouer  life?  But  when  hee  doth  inlighten  vs 

with  the  knowledge  of  him  felfe^hc  is  laid  to  raife  vs 

vp 


CALVINS    INSTITVTIONJS.  Lib.  3.    201 
Yp  from  death,  and  to  make  vs  anewe  creature*.      1  M.jmj. 

6  So  foone  as  Ifaias  hath  defenbed  the  vniucr-  Epb.i.^. 
fall  deft  ruction  of  a  11  mankind,  he  doth  excellence 

adde  afterward  the  order  of  his  rcftonng  *.  If  the     ''i9u  *' 
eouenat  ofGod  which  is  our  fuftioyning  with  God  iuflification  is 
do  reft  vpon  the  mcrcie  of  God,there  is  no  founda-  the  beginninge 
tion  left  for  our  owne  1  lghtcoulnefll.For  if  luftjfica-  ^.louc* 
tionbethebcgmningofloue*,  what  righteoufnefle  cSli.xu 
of  works  do  go  before  it?  j  [oh. 4.10 

7  Vndcrthisfortare  comprehended  thefecond  O/e.14  5. 
&  third  order  of  men.  For  the  vncleanncfle  of  their 
confcien-ccargucththat  they  are  both  of  them  vn- 
regenerate  by  the  Spirit  of  God.  Agame  there  is  in 

them  no  regeneration  ,  becauie  no  faith  ,  without 
which  there  is  no  luftiflcation.  What  can  finners 
then  bring  forth,which  are  eftranged  from  Go J,but 
that  which  is  execrable  in  his  iudgeraent*?  ^.i.x*» 

8  Thcrfore  hypocrites  and  (iich  askeepwicked- 
ncfl'c  inwrapped  in  their  hart,  do  in  vaineftudie  to 
bring  God  indebted  to  the  by  their  works.  For  they 
fliallmore  and  mote  prouoke  him*,  Icing  the  facri-   e''1  * J* 
fices  of  wicked  men  are  abhominable  before  God*,  y      ,    g 

9  Now  let  vs  fee  what  righteoufhefTe  thofe  haue  4  The  workes 
whom  we  haue  placed  in  the  fourth  ranke.  Let  vs  of  theRcgene* 
grauntthat  they  are  reconciled,iuftined,mortiried,  ratc* 
lan&ified  by  the  grace  of  Chnft,thatthey  waike  in 

the  wayes  of  the  Lord  through  the  guiding  of  the 
holy  Ghoft,yetlec  them  not  be  purred  vp,  there 
rcmaine  remnants  of  imperfection  which  may  mi- 
nifter  argument  of  humilirie.There  is  none  fo  righ- 
teous which  doth  good  and  not  finne*.  Then  what  ~^  g  g 
maner  righteoufnelfe  t"hall  they  hape? 

30     Againc  akhough  itmightbejthatwc  might  a 

haue  fome  works  which  might  be  pure  &  pei  fccl,yet 
one  finne  is  lufrlcie't  to  excinguiih  all  the  rcme'bi  ace 


ao» 


AN    ABRIDGEMENT   OF 


ThePopHh 
woorkcs. 


Whataccep- 
tinge  grace  is 


That  no  works 
of  man  doe 

plcale. 


of  our  former  righteoufncfTe,  as  faith  the  prophet, 
and  whereto  alfo  lames  agreeth*,  He  which  offen- 
deth  in  one  is  made  guiltie  of  all. 

1 1  Therefore  we  muft  ftand  ftoutly  in  thefe  two: 
that  there  wa  s  neuer  anic  worke  of  anie  godly  man, 
which  if  it  be  examined  by  the  (harpe  iudgement  of 
God,  was  not  damnable.  Secondly  if  amc  fuchbe 
graunted,  yet  being  corrupted  with  finncs  it  loofeth 
his  grace.  And  this  is  the  chiefc  point  of  our  difpu- 
tation, 

ii  ObieEt.  Good  worke s  are  not  of  fo  great  va- 
lue by  inward  dignitie,  as  that  they  are  furficicnt  to 
obtaine  righteoufncfTe ,  but  this  that  they  are  of  fo 
great  valuers  of  grace  accepting  them.  Againe,  fo 
longaswelius  ,  the  faultes  which  are  committed, 
are  recompenced  with  workes  of  fupcrerogation. 

An.  That  which  you  call  accepting  grace  is  no- 
thing elfe,  but  his  free  goodnelfe,  whereby  the  Fa- 
ther embraccth  vs  in  Chrift:  when  as  he  clotheth  vs 
with  innocencie,  &  accounteth  the  fame  ours,  that 
by  the  benefit  therof  he  may  take  vs  for  holie,  pure, 
and  innocent. 

13  If  thefe  things  be  true ,  furcly  no  good  workes 
can  make  vs  acceptable  to  God  of  them  felues  ,nay 
nor  plcafe  him ,  faue  onely  inafmuch  as  man,  being 
clothed  with  the  rightcoufhes  of  Chrift  doth  pleafc 
God,&  obtaine  remiffion  of  his  fins.  For  God  hath 
not  promifed  the  reward  of  life  to  certaine  workes; 
bnt  onely  pronounceth ,  that  he  which  doeth  thefe 
things  {halliuc:fetting  down  a  curfe  for  thofe  which 
{hall  not  abide  in  all  things. Therfore  all  the  righte- 
oufnesofmen  being  gathered  on  one  heap,  cannot 
befufficicnttomake  rccompcceforone.  That  doth 
thefinne  of  Adamproue. 

14  And  to  boaft  of  workes  of  fupererogation, 

how 


CALVINS  INSTITVTIONS.  Li»,  j.  2»J 
how  doth  it  agree  with  that  which  is  commanded,  2 

that  when  we  haue  done  all  things  which  arc  com-  Worke&  of  fq» 
maunded  vs ,  we  fay  that  we  arc  vnprofitable  fer-  p<reroga«on. 
uants*,  and  that  we  haue  done  no  more  then  was    u^  7*i0* 
our  dutic  to  do.To  fay  before  God}is  not  to  diffem- 
ble  or  lic,but  to  determine  with  thy  l~elf,that  wherof 
«houartccrtainc. 

IS  ObitEl.  Paulcdidyeelde  of  hisowne  right, 
which  he  might  ifhc  would  haue  vfed:  neither  dyd 
he  only  employ  vpon  the  Coiinthians  fo  much  as 
he  ought  of  dutie :  but  he  beitowed  vpon  the  paines 
freely,  beyond  the  bounds  of  his  dutie. 

Jn.  He  did  this  left  he  mould  haue  bene  a  (tum- 
bling blocke  to  the  weakc:  but  not  that  he  might  do 
fomewhat  of  fupererogation  for  the  Lord.  Becaufe 
all  our  works  are  due  to  theLord5as  the  proper  pof- 
fcriions  of  bondmen. 

\6  Therforc  we  muft  driue  away  two  plagues  in 
this  point:  the  firft  that  we  put  no  confidence  in  the  confidence 
righteoufnefle  of  workes.  Secondly  that  we  afcribe  and  gloryingc 
no  glorie  to  them.  When  confidence  is  once  gone,  arc  Plagues, 
glorying  muft  needs  be  packing alfo*.  'Vf'^^M 

17    Furthermore  ifwerefped  the  fower  kinds  of  y*4*,io 
caufes,wc  (hall  find  none  of  them  to  agree  to  works 
intheeftablimingofourfaluadon.  The  efficient  is  1  Theeffici 
the  mercic  of  our  heauenly  Father :  the  material!  is  cnt- 
Chrift  with  his  obedience:  the  formal!  or  inftru-  |  Formall! 
aientallis  faith.  And  thefe  three  dothlohn  com- 
prehend in  onefentence*:  So  God  loued  the  world  ioh.\>i6* 
that  he  gaue  his  onely  begotten  Sonne ,  that  eueric 
one  which  beleueth  in  him  may  not  penfh,but  haue 
euerlafting  life*.  The  finall  caufe  is  the  declaration  4  Final!. 
ofGodsrightcoufneile,  and  thepraife  of  his  good- 
ncfle:as  Paule  witnelTcth*.Therefore  feeing  we  fee  Row.j.aj. 
al]  the  parts  of  our  faluationto  be  thus  without  vs, 


oulncs 
I 


204  AN     ABRIDGEMENT    OF 

whatcaufc  is  there  why 'we  mould  nowe  haue  anic 
affiance  in  works,or  glone  in  them  ? 

18  Obictt.  But  hoi/  men  do  often  make  menti'6 
Why  holie       °^  tne*r  mnoccncy  anc*  integrity. 

men  made  •*»•  That  is  done  two  wayes :  either  by  ccparing 

mention  of  their  good  caufe  with  the  euill  caufc  of  the  wicked, 
l}0?"  "fthtc"  tney  thereby  conceaue  fure  hope  of  vi&orie :  not  fo 
much  for  commending  of  their  owne  righteous 
ncfle,  as  for  the  iuft  and  defcrued  condemning  of 
their  aduerfaries.  O  r  elfe  becaufe  euen  without  co  - 
paring  them  fclues  with  other ,  when  they  recorde 
them  ielues  before  God  :  the  clcanneffe  of  their 
j  owne  confcience  bringeth  them  both  fome  cenfo- 

lation  &  alfo  confidence.  But  when  they  arc  bufi  c 
about  the  grounding  &  eftablifhing  of  their  falua- 
tion,  they  let  their  eyes  vpon  the  goodnelle  of  God 
alone. 

19  Therforewhen  holie  men  cofirme  their  faith 
by  innocencieof  their  confcience,and  take  and  ga- 
ther thece  matter  of  reioycing,they  do  nothing  elfe 
but  call  ro  mind  by  the  frutes  of  their  calling ,  that 

Pn.14.z6.  tncy  are  adopted  by  the  Lord  into  the  place  of  chil- 
G^.14.40  dren*:  not  that  they  place  in  them  any  foundation 
1  fyt.io. }         of  their  righteoufneflc  and  faluation. 

20  This  felfe  fame  thing  doth  Auguftinefhcw  in 
Vole,    ^"       a  ^ewe  wor<^s*5  *  commend  not  the  workes  of  mine 

hands,  I  fearc  left  when  thou  (halt  looke  into  them, 
thou  find  more  finncs  then  merits,  but  I  fay,dcfpifc 
not  the  works  of  thine  hands :  behold  thy  workc  in 
me  &  not  mine  owne  worke.  If  thou  {hah  fee  mine, 
thou  condemneft  it ,  if  thine  thou  crowneft  it.  Be- 

1  caufc  whatfoeuer  good  workes  I  haue ,  they  are  of 

thee.He  fetteth  downe  two  caufes,why  he  dare  noc 

*•  boftofhis  works  before  God:firft  becaufe  if  he  haue 

any  good  works  there  he  feeth  nothing  which  is  his 

ownQ 


CALVINS    INSTITUTIONS.   Xib.  j.   20) 
owne  ••fecondly,  becaufe  cucn  that  is  cpprcficd 
with  the  multitude  of  finnes. 

21  Obieff.  Thegoodwoikesofthefaithfull  arc 
the  caufes  for  which  the  Lord  doth  good  to  them.    Elcfiion  is  the 
Jn.  The  caufe  wherby  God  is  moucd  to  do  good  beginmage  of 
to  thofc  that  be  his,is  not  the  handled,  but  only  the  3race$- 
©rdinaric  difpcnfatio.  Becaufe  God  by  heaping  gra- 
ces vpon  graces ,  takethoccafionby  the  former  to 
addethc  latter,  that  he  may  omit  nothing  which 
mayferue  to  the  enriching  of  his  feruants  :&foby 
this  meancs  he  profecuteth  his hberality5yetfo  that 
he  will  alwayes  haue  vs  to  reipect  the  free  election 
which  is  the  fountaine  and  beginning. 
Chap.  xv. 
That  thofe  things  which  are  boafted  of  the  merit ei  »f 
wrkfi^do  ouerthrov  afrvell  thepraife  of  God  in  ge- 
tting right eoufnet9as  the  certa/ntie  offaluation. 
I   T  l\  j  E  haue  alreadic  difpatched  that  which  is 
V  V  chieferthatamahisiuftifiedbythemer- 
cieofGod  alone,  by  the  communicating  of  Chrift 
alone,and  therfore  by  faith  alone,&  not  by  workes.  whether  good 
It  remaineth  that  we  difcuiTcthis  queftion,  that  workes defcru* 
howfoeucr  works  are  not  fufficientto  iuftifie  a  man,  *auor* 
yet  whether  they  do  not  defcrue  fauour  at  Gods 
hands? 

2  Surely  whofoeuer  he  were  that  firft  applyed  Merit.  \ 
merit  to  mens  workes  compared  with  Gods  judge- 

mct,he  prouided  vene  cuil  for  the  fincerity  of  faith. 

Obiitt.  The  auncient  writers  of  the  Church  did 
euerie  where  vfe  it. 

Jn.  Would  God  they  had  notminiftred  matter 
of  crrour  to  their pcfteritie  by  the  abufc  ofonclitlc 
word. 

3  The  Scripture  doth  {hew  what  all  our  works 
delerue,when  it  denieth  that  they  are  able  to  atydc 


to* 


AN    ABRIDGEMENT    OF 


Works  are 
good  as  they 
ace  of  God» 


the  fight  of  God ,  becaufc  they  be  full  of  vncleanc- 
fwr.jf.ii/ja  nefle  *,againc  what  if  we  ihould  fulfill  the  Law?  we 
I*.  1 7  20  afe  vnprofi  tabic  feruants*. 

ObicEl.  The  Lord  doth  call  thofe  good  workes 
which  he  hath  beftowed  vpon  vs,ours_,and  doth  not 
oncly  teftitiethat  they  are  acceptable  in  his  fight, 
but  that  they  (hall  alfo  haue  a  reward. 

Jin,  He  doth  it  for  this  caufe  that  we  may  be  en- 
couraged by  fo  great  a  promife,  &  that  we  may  not 
be  weary  of  well  doing ,  and  that  we  may  be  thank- 
full  indeede  to  God  for  fo  great  bounrifulncfie. 
Obieff.  Ifworkes  be  of  God,  then  are  they  good. 

jin.  They  arc  good  as  they  are  of  God :  but  man 
pollutcth  &  defileth  by  his  vnclcannes  thofc  works 
which  were  good. 

Quefi.  How  then  do  they  pleafe  God,  &  are  not 
vnprofKable  to  the  doers  ol  them? 

jin,  Notbccaufe  they  deferue  this,  but  becaufc 
thegoodneffe  of  God  doth  of  it  felfcfetthis  price 
vpon  them. 

4  Ubieft.  Mercy  will  make  place  for  cuery  one 
according  to  the  merit  of  his  works*. 

jin.  It  is  thus  in  Greeke,  for  cuerie  one  fhal  find 
according  to  his  works. 

Obieft,  With  fuch  facrifiecs  men  merit  at  God* 
hands/aith  the  Apoftle*. 

jin.  There  is  nothing  elfe  in  the  Greeke,but  that 
fuch  facnfices  do  pleafe  God,and  are  acceptable  to 
him. 

Obictf.  Good  works  do  merit  thofe  graces  which 
we  haue  giuen  vsin  this  life :  but  eternall  faluation 
is  the  reward  of  faith  alone. 

jin.  Ifaias  doth  fhewe  that  the  increafings  of  the 
faithfull  are  the  giftes  of  his  owne  free  goodneffe*» 

J    Paulc  teacheth  in  manie  places  that  we  haue 

the 


Zct/4.16.14. 


Htb.*i.\6. 


//5»». 


CALVINS     INSTTTVTIONS.  Lib.  J.    2of 

the  fulfilling  of  all  good  things  in  Chrift*:  and  no-  T  cv.r.j. 
thing  of  our  felucs.  £/»6.1.4. 

6  ObieSf.  Morall  works  make  men  acceptable  f°?*I,,4g 
to  God,bcfore  they  be  ingrafted  into  Chrift. 

An.  But  the  Scripture  faith  that  they  are  all  in 
death  which  pofleffc  not  the  Sonne  * :  and  againc,  \0°m'l^  *j 
What  foeuer  is  done  without  faith  is  fin*. 

Obittt. Chrift  deferued  for  vs  the  firft  grace:now 
it  ftandeth  vs  vpon  not  to  be  wanting  to  the  occa- 
fion  offered  vs. 

An.  O  impudcncH  as  if  Chrift  did  only  fet  open 
the  way  to  faluation.  Would  God  they  did  but  taft 
what  thefe  layings  meane.He  hath  life,  which  hath 
the  Sonne*  .Whofocucr  belecueth  is  paft  fro  death  » loh*tl  *• 
to  life*,and  fuch  like*.  ,  *££♦ 

7  ObieB.  A  man  is  iuftificd  by  faith  which  is  1Toh.yii 
formed,  becaufe  good  works  haue  from  faith  to  be  Eph.z*. 
available  to  right  eoufneiTe.  £W£x  .1 3. 

An.  That  is  to  name  faith  in  mockage,  and  to 
fteale  from  God  the  praife  of  good  works. 

ObieSf»  Theprincjpallcaule  is  in  goodworkes, 
and  yet  free  will  is  not  excluded,  by  which  cometh  Frec  m  ' 
all  merit.  <• 

An.  The  Apoftle  faith,  that  we  arc  the  workma- 
(hip  of  God,  created  vnto  goodworkes  ,  which  he 
hath  prepared  that  we  fhould  walk  in  thcm*.Ther-  Eph.1.1: 
fore  feing  the  re  commeth  no  good  from  vs,  vnlelTe 
we  be  rcgcnerate,and  regeneration  is  of  God,thcre  in  good  wor* 
is  no  caufc  why  we  fhold  chalengc  to  our  felues  one  kes  nothingc  is 
ownce  in  good  works.  ofour  fclue$« 

8  That  is  moft  plainly  fhewed  by  manic  teftU 
monies  of  Scripture*.  Wherupon  we  conclude  that 
men  arc  not  iuftified  before  God  by  workes  -.but  we 
fay  that  all  thofe  which  are  of  God  are  regenerate 
and  made  a  newe  creature,  that  they  may  paiTe  frxS 


*  Pet.4  3- 

%Tir/I.2.30&C. 

A  fioiilirucc 


the  kingdome  of Fnnc  , vnto  the  kingdome  of  righ~ 
teoufneife :  and  thac  by  this  teftimonie  they  mak« 
their  calling  furc  j  andareiudged  as  trees  by  the 
iiutes. 

Chap.     xvi. 
The  refutation  of  thofe  fclaunders  wherewith  the  Va* 
piflet  indtuourto  burthen  thu  doilrine  &  to  bring 
it  in  cunumvt* 


Yherebeno 
works  good 
without  faith. 


Heb.s*n. 

Lu.1.74. 

Kom.O.6.1%. 
Tit.z.u&c. 


Howeuerye 
manfhallbcC 
rewarded 
accordinge  to 
hi*  workes 


Obiecl. 
I    T>  Y  the  iufiiincation  of  fsnh  good  works  are  de- 

.Ditroyed. 

Jn.  Yea  they  arc  rather  eftabliihed.  Bccaufe  we 
dreame  not  of  a  faith  that  is  voide  of  good  workes, 
or  of  luftification  which  is  without  thefe.-Nor.with- 
ftanding  we  place  iuftificationiivfakh,  and  not  in 
workes. 

2,  Obiecl.  Mens  minds  arc  brought  fro  the  de* 
fire  of  well  doing,when  we  take  from  them  the  opi- 
nion of  deferuing. 

*4n.  If  men  muft  be  pricked  forward,no  man  can 
vfe  (harper goads  then  thofe  which  are  fet  from  the 
ende  of  our  redemption  and  calling  For  it  were  vn- 
feemely  facrilcdge,  if  being  once  cleanfcd^we  (hold 
defile  our  felucs  with  new  filthinefle,and  fo  profane 
the  holy  bloud  of  Chrift. 

3  Obiecf.  God  fhall  giuc  eucric  man  according 
to  his  workes. 

Jn.  Thatisakinde  of  exhortation ,  which  the 
Scripture  doth  oftentimes  yfe^hat  he  may  omit  no 
way  that  may  encourage  vs. 

4  Obittl.  MenareinuitedtofiniiCjWhcwehold 
free  forgiucnefTe  of  finnes. 

j4n.  We  fay  that  remiffionoffinnes  is  of  fo  great 
eftimation^hat  it  can  not  be  rccompeced  with  anie 

good 


CALVINS    INSTITVTIONS*    L1B.3.     jo* 

good  of  ours ,  and  :hat  therefore  it  could  neuer  be  . 

gotten  vnlefle  it  were  fixe.  Furthermore  to  vs  it  is  freCe™  ^™ 
free, not  toChriit,  who  payed  fo  deare  for  it.Ther-  co  Chnft. 
fore  men  are  admonifheel  thatfo  ofecas  they  finne, 
they  do  fo  often  (bed  his  moft  precious  bloud ,  fo 
much  as  in  themlieth.  Ought  not  they  which  do  A     ■  ^ 
hearethefe  things  to  be  more  atfraydcof  finningc,  pnckevsfor- 
then  if  it  were  fayd  that  finnes  are  wiped  away  by  wardtodoc 
good  works?  Sood- 

Chap.  xvii. 
The  reconcilingof  the  promifes  of  the  Law 
and  the  GofteU, 

I  TF  good  works  do  not  luftifie ,  to  wh  at  purpofe 

JLferuc  the  promifes  of  the  Law*?  Deut.j.u 

^n.  Godmakcthpromifctononebutfuchasare  Tsr-7-l  11 

perfect  obferuers  of  hh  Law, which  are  no  where  to 

be  found.  Therfore  all  mankind  by  the  Law  remai- 

ncth  in  danger  of  the  curfe. 

2  ObieSf.  By  this  meanes  all  the  promifes  of  the 
Law  ihould  be  voidc  of  eftccl:  and  vaine. 

«4n.  ltistrue,vnleflethegoodnefle  of  God  dyd 
help  by  the  Gofpell,when  it  affigneth  Chrift  alone, 
when  he  fctteth  Chrift  for  the  fulfilling  of  righte- 
oufhefle**  GaUit. 

3  Obieft.  Thatisrepayedtotheworkesof  the 
faithfull,which  God  promifed  in  his  Law  to  the  fol- 
lowers of  nghteoufneffe. 

jin  But  in  that  repaying  or  renderingwemuft 
always  confider  the  C3ule,  which  winneth  fauor  for  J^X  our  wot' 
our  workes.And  itis  three  fold -.the  fir  ft, that  God  MblcroGo5i 
turning  away  his  cy  s  fro  beholding  the  works  of  his  j 

feruants,  doth  embrace  them  in  Chrift  ,aud  recon- 
cile them  to  him  fdf  by  the  coming  of  faith  only  bc- 

P 


no  AN    ABRIDGEMENT    OF 

twecne  without  anie  help  of  works :  The  feconde  is 
that  he  cxtolleth  workes ,  of  his  fatherly  gcodneffe 
*  without  efteeming  their  worthinelTe  to  this  honour 

that  he  makethfome  account  of  thefThe  third  that 
3  he  receiuethy  fame  with  pardo,  not  imputing  their 

impcrf  eclio.Therforc  grace  is  the  caufe  of  repairing 
4     ObieSi.  God  is  no  accepter  of  perfons ,  but 
in  euerie  nation  he  which  doth  rightcoufnefie  is 
accepted  of  him. 
Th  re  is  a  **n%  There  is  a  double  accepting  of  perfons.Hrft 

double  accep-  fuchasman  is  by  nature,  God  findeth  nothing  in 
ting  of  pcribns.  him,  wherewith  he  may  bcenclinedvntomercie, 
I  fauing  only  mifcrie. 

Obieft.  The  prayers  and  almes  deedes  of  Cor- 
Ml.\o.%*        nelius  came  into  the  fight  of  the  Lord  * ,  therefore 
man  is  prepared  by  good  works  to  receaue  grace. 

jin,  Cornelius  was  alreadie  illuminate  by  the 
Spirite  of  wifedome,and  alio  fan&ified,  who  was  a 
follower  of  righteoufneffe.  Therefore  he  had  from 
the  grace  of  God  thofe  thinges  which  in  him  did 
pleafcGod,asitisfayd.  Therforefein  gall  men  are 
loft  by  nature,  and  God  would  not  haue  them  loft, 
furely  that  accepting  doth  not  refpecl:  mans  righ- 
teoufncfle,but  it  is  a  pure  token  and  proofc  of  God» 
goodnefle  toward  mifcrable  finners. 

5  The  fecond  accepting  whereof  Peter  ma- 
%          keth  mention ,  is  that ,  whereby  the  faithfull  after 

their  calling  are  approued  of  God ,  euen  in  refpecl: 
of  their  workes ,  becaufe  the  Lord  cannot  but  loue 
thofe  good  things  which  he  worketh  in  them  by  his 
Spirit.  Cornelius  was  freely  accepted  before  his 
good  works  could  be  accepted. 

6  And  to  the  end  thefe  things  may  be  the  bct- 
the  promyfes  ter  vnderftood,we  muft  marke,  whether  the  promi- 
of  the  lawc.      fcs  be  of  the  law  or  of  the  GofpelJFor  they  muft  not 

be 


CALVINS  INSTIT  VTIONS.  Iibj.  ait 

be  taken  in  one  and  the  fame  fenfc.  The  promifes 
of  the  Law  do  alwaycs  promifc  a  reward  vpon  con- 
dition, if  wcfhall  do.  But  the  promifes  of  the  Go- 
foell  do  rather  (hewc  what  maner  perfons  God  his 
feruants  be ,  which  haue  receaued  his  couenant  in 
good  earneft,  the  exprciTe  the  caufe  why  God  doth 
good  to  them. 

7  Quejl.  Why  then  haue  good  workes  the  title 
ofrighteoufnefTe  giuen  them,and  why  is  it  laid  that  Deu.6.i$.dn 
amanisiuftifiedbythem*?  J4  x3« 

Jn.  Theyiuftificiftheybeperfetf  \vorks:andwe  "^doc 
are  too  blame  that  they  arc  not  fuch.  iuiufic- 

8  Ob'teft.  We  are  not  iuitified  without  faith: 
neither  are  we  iuftified  by  it  alone:  workes  fulfill 
rightcoufnefle.  For  faith  was  imputed  to  Abraham 

for  righteoufneflc*,  that  notable  fad  of  Phinees  is  7^,^.4.3. 
imputed  for  righteoufnefle*.  Oen  15.5 

9  jin.  A  man  is  not  counted  righteous  for  one  *  ^'•'otf.31. 
ortwogoodworks3neithcryet  for  manic :  becaufe  /^«/iJ'j^ 
hewhichofTendethinoneisguiltieofaU:neitheris  How  faith  doth 
there  found  any  worke  which  is  in  all  refpefts  pure,  iuftific. 

And  faith  alone  doth  iuftifie  by  laying  holde  vppon 
ChriftourrighteoufnefTe.  In  that  place  Phineesis 
counted  righteous  before  men,who  praifed  his  fad, 
not  before  God. 

10  ObUft,  As  Dauid  faith ,  BlefTcd  are  they 
whofe  iniquities  are  forgmen*.So  on  the  other  fide  JV^S*-*. 
Bleflcdis  the  man  that  feareth  the  Lord*:which  ta-  *y5/ ix 
kethpitie  vpon  thepoore;  that  hath  not  walked  in  *1>jal.ij** 
the  counfellof  the  wicked*&c.  *  lam.i.\z 

.An   That  which  Paule  faith  is  mofttrue^that^^^-J» 
bkfTednefle  confifteth  in  remuTion  of  finnes.  For      om>4'$ 
becaufe  thofcvcrtucsjdiallncuer  beinmanin  fuch 
fort  that  they  can  be  acceptable  to  God  of  them 
feluesitis  proucd  that  man  fnalallwayesbemifera- 


til  AN     ABRIDGEMENT     OP 

ble,vnlefTehebcrid  out  of  the  miferieby  forgiue* 
ncfle. 

1 1  Obiecl.  lames  tcachcth  in  plaine  words,that 
both  Abraham  was  iuftified  by  workes,  and  that  all 
wc  likewife  arc  iuftified  by  workes,  andnot  by  faith 
Im.i.iu         alone*. 

I  Jn.  lames  fpeaketh  of  a  dead  faith,but  wc  of  the 

liuely :  the  faith  of  the  deuils  is  hadled  in  that  place 
but  we  intreate  of  the  faith  of  the  faithfull. 

xz  There  is  another  fallacie  in  the  worde  Iufti- 
fied. Becaufe  it  is  fayd  there  that  Abraham  was  iu- 
ftified,that  is  counted  iuft  before  men  in  refped  of 
his  works:but  we  fpeakc  of  iuftificatio  before  God*. 
%  13    ObitSt.  The  doers  of  the  Lawe  are  iuftified 

Tom.*.}.         an<*  not  tne  hearers*. 

Jn.  It  is  true  if  any  man  fulfill  h. 
14  Quefl.  Why  then  do  the  faithfull  fo  boldly 
offer  their  righteoufnefte  to  be  examined  by  the 
judgement  of  God,  and  why  do  they  couet  to  hauc 
3(«*».i}«        fentence  giuen  of  them  according  to  it*? 

An.  We  are  to  confider  two  things  therein :  firft 

they  bring  not  all  their  whole  life,  but  Tome  fpeciall 

caufcintoiudgement.  For Dauid faith  in  another 

Tfal.f.9.&.  if  place*  j  If  thou  (halt  marke  inicjuitie  who  can  abide 

i.cM.ax  ,&z6  it?  Enter  not  into  iudgement  with  thy  feruant* :  A- 

**•  gaine  they  do  not  chalengc  to  them  felues  rightc- 

.      l  oufnefTe  in  refped  of  the  righteoufnefTcof  God,but 

j*  >iy>>i        inafmuch  as  they  compare  them  felues  with  the 

wicked.  So  Dauid  fayd  to  Saull ,  Let  the  Lord  ren- 

y/S/.  14.5a.       <fcr  to  cuerie  man  according  to  his  righteoufheflc 

a  and  truth*. 

1    t  1?  ObieEi.  Salomo  faith,  that  he  which  walkcth 

\S<tm.z6  2g .  m  fo  ls  intcgritic  is  iuft.  After  which  mancr  Ezechicl 
Tro.io.7&u  rcp0rtetn  that  he  (hall  liuc  which  {hall  do  iudge- 
ziecb.i  8.?.  11  ment  and  iufticc*. 

Jn.  But 


CALVINS  INSTITVTIONS.  Lii.j.  aij 
An.  But  let  one  of  the  children  of  Adam  come 
abrodc  with  fo  great  integrity  :if  there  be  none  they 
muft  either  penlh  in  the  light  of  God ,  or  elfe  they 
muft  flie  to  the  fortrefle  of  mercie :  but  the  Lord  af- 
ter he  hath  once  rcccaucd  men  into  the  coucnant 
of  grace,  he  doth  not  examine  their  works  as  they 
deferuc ,  but  doeth  kifle  them  with  fatherly  kind- 
nefl'e. 

ObieB.  The  Apoftle  wiiheth  fo  great  perfection 
to  the  faithfull,that  they  maybe  blameleffc  and  vn- 
reprouable  in  the  day  of  the  Lord*.  tfber*  if. 

jin.  All  the  godly  muft  indeed  ayme  at  this  mark  Jt* 
and  ftriuc  to  come  vnto  it,but  becaufe  the  bell;  ma- 
nerofthisprefentlife  is  nothing  elfe  but  a  goingc 
forward  ,  we  {hall come  to  that  marke  then  onely, 
when  being  vnclothed  of  the  flefh  of  finne,we  ftialj 
be  wholie  ioyned  to  the  Lord. 

Chap.    xvnr. 
That  the  righteoufenejje  ofvearkct  UiU  gathered  of 
the  reward,. 

Obie&. 
i   •"^Od  (hall  render  to  euerie  man  according  to  «,     j    , 

VJhisworkes  .  a  0.5.10. 

jin.  The  maner  of  fpcaking  doth  rather  mew  the  Rom.  1.4 
order  of  following,  then  the  caufe.  For  the  Lord  loh  $.*9&c 
doeth  finiuS  our  faluation  by  thefe  degrees  of  his  Scgrccsaj^J 
mercie,  when  he  calleth  the  eleel:  vnto  him  felf,  ha-  u^o"  "* 
uing  called  them  doth  iuftify  themjiauingiuftified 
them  doth  glorifie  them. 

ObieSi.  It  is  fayd  to  the  faithfull,that  they  workc 
out  their  owne  faluation*. 

uin.  That  is  done  when  by  applying  the  felues  in  Pta.it« 
doing  goo<{worksi,they  meditate  vponeternallhfe, 

P  uj 


tl4  AN    ABRIDGEMENT    OF 

Th.iJ.  But  the  Lord  is  faid  both  to  beginand  tofinHh*. 

z     The  kingdome  of  heauen  is  not  fcruancs  wa-. 
ges,  but  childrens  inheritauncc :  which  they  alone 
{hall  cnioy  which  are  adopted  of  the  Lord  to  be  his 
T.pk.i.1%.  children*. 

G*Lx.\o.  ubieH.  God  (ware  to  Abraham ,  Beccaufe  thou 

haft  done  this  thing,  and  haft  not  fpared  thine 
owne  fonne,  I  willblefTc  thee,  and  will  multiply  thy 

<?«.«;?.     fccde*. 

^in.  He  had  reccaued  the  promife  before  the  c6- 
mandement  was  giuen.  Therefore  he  defcrued  not 
the  blefltng  by  his  obedience. . 

3  ObieSi.  The  Lordc  doeth  either  deceaue  or 
mocke  vs,when  he  faith  that  he  rendrcth  that  for 
reward  to  our  works,which  he  had  giuen  freely  be- 
fore works.  _ 

Why  that  is  at-      An  He  doth  not  mocke  vs.  Becaufe  he  will  hauc 

workes  which    vs  cxerciied  by  good  works  to  thinke  vponthe  ge- 

is  gcuen  frieiic  uing  of  thole  things  which  he  hath  promifcd3and  to 

runne  through  them,that  we  may  come  to  the  blef- 

fed  hope  which  is  fet  before  vs  in  the  heauens ,  the 

fruteofthe  promifes  is  rightly  ailigned  to  them, 

vnto  the  ripencife  whereof  they  bring  vs :  Therforc 

i  Vet  1,6,         let  vs  fay  with  Peter*,  eternalllife  is  the  reward  of 

faith. 

4  Therefore  when  the  Scripture  calletheter- 
.j  ..  -  .  nail  life  the  reward  of  workes  ,  it  doth  it  not  to  fet 

the  reward  of   ^ortn  tnc  ^ignitie  of  our  works ,  as  if  they  deferue 
faith.  fuch  a  reward :  but  that  it  may  iuccourourweaknes 

which  it  doeth  othcrwifc  cxercile  with  fo  manic 
gricfes,whiles  we  line  here. 

j     ObieEl.   God  who  is  a  iuft  iudge  will  once 
_,.      0         eeue  to  thofc  that  be  his  the  crowne  of  richteouf- 

jin.  To  whom  mould  he  gcue  a  crowne  as.a  iuft 

iudge, 


CALVINS    INSTITVTIONS.  L1B.3.    aij 
hadgc,  if  he  had  not  giuen  grace  as  a  mercifull  fa- 
ther? and  howe  ihould  there  be  righteoufnefle ,  if  Grace  went 
grace  had  no  t  gone  before  which  iuftifieth  chc  wic-  £*  f°£  "»hlc 
Jked  ? 

6  Obicft,  Make  you  friends  of  the  wicked  Mam- 
mon, that  when  you  fhall  necde  they  may  receaue 

you  into  eucrlaftmg  habitations*.  The  fame  is  fayd       J  '* 
of  Paule  * .  Good  workes  are  compared  to  richeffe,  *  xTim.6*\T. 
which  we  may  enioy  in  the  blefTedneife  of  eternal! 
life. 

An.  He  which  giueth  to  the  poore,  lendeth  to 
the  Lord* .  He  which foweth  plentifully, fnall  reape  p1^'* *'4* 
plcntifullie*.For  thofe  things  are  put  into  the  hand  *  a  £or'%64 
of  the  Lord,  which  are  beftowed  vpon  the  pore  ac- 
cording to  the  dutie  of  loue. As  he  is  a  faithfull  kee- 
per of  that  which  is  committed  to  him ,  fo  he  will 
once  reftoreit  with  plcntifull  ouerplus. 

7  Obieft.  Tribulations  are  brought  vppon  the 
faithfull,  that  they  may  be  accounted  worthie  of 
the  kingdomc  of  God ,  for  which  they  fufter  :  be- 
caufc  he  is  iuft  to  reftorc  affliction  to  thole  which 
afflict  you,and  to  you  reft*.  2T&.1.J. 

An.  God  the  Father  will  hauevs  whomhehath  Heb.6.10. 
chofen  to  be  his  children ,  to  be  made  like  to  Chrift 
his  firft  begotten**  As  it  was  meet  that  he  {hold  firft  * Romfrzy. 
fufFer,  &  then  at  length  enter  into  the  glory  of  God  ^J'24'2<S 
appointed  for  him,(b  muftwe  by  many  tribulations       *14'  x 
enterintothekingdomeofheauen.  So  we  are  coil-  _ 

ted  worthie  of  the  kingdom  ofheauen,whichbcare  chrift.*1 
in  our  bodie  the  markes  of  our  maifter ,  that  his  life 
may  be  made  manifeft  in  vs. 

.8  ObicB.  Loue  is  greater  then  faich,thercfore 
we  are  rather  iuftified  by  loue  then  by  faith*. 

An.  Loife  is  greater  then  faith,  not  that  it  is  x   *M3*,5 
more  meritorious,  but  more  fruitcfull:  becaufe  it 

P  iiij 


How  loue  is 
greater  then 
faith' 

I  *3 


lob.6.i6. 
Faith  is  a 
work. 


Thelavreof 
contraries 


I*m,i,lo, 


li*  AN     ABRIDGEMENT     OF 

farther  :becaufc  it  ferueth  more:  becaufe  it  isal- 
wayes  quicke  and  in  force:  whereas  the  vie  of  faith 
laftethbut  for  a  time. 

Obiecf.  If  loue  be  the  bond  of  perfe<frion,therforc 
of  righteoufhefle  alfo^which  is^nochingelfebut  per- 
fcdion. 

An.  But  we mall  neuer  come  vnto  that  perfe&io 
vnlcfle  we  fill  all  the  mealurcs  of  loue. 

9  Obieci  Chnft  fayd  to  the  Lawyer,If  thou  wile 
enter  into  hfc3keep  the  commandements. 

An.  We  arc  excluded  by  our  finnes  fro  therigh- 
tcoufnefle  of  the  La\v3Thcrfore  we  muft  needs  icek 
another  helpjthat  we  may  enioy  eternalllife. 

Obiecf.  Faith  is  a  works*,  therefore  it  oughtnot 
tobe  fet  againft  works. 

An.  Faith  luftifieth,  net  inafmuch  as  it  is  the  o- 
bediencc  ofthewiilof  God3but  inafmuch  as  item" 
braceth  the  mercie  of  God. 

Obiecf.  There  is  the  fame  rule  of  contraries.Ther- 
fore  if  euerie  finnc  be  counted  to  vs  for  vnrighte- 
oufneflj,  it  is  agrcable  that  the  praife  of  righteouk 
nefTc  be  attributed  to  euerie  good  workc. 

An.  This  maxime  hath  no  place  here.  For  if  wc 
ofFendin  one  we  arc  guilrie  of  all*.  And  a  man  can, 
not  be  righteous  by  works ,  vnlefTe  he  followe  this 
ftraight  line  with  a  conrinuall  courfe. 
Chap.  xix. 
OfCkrifttan  liber  tic. 
iVTOw  muft  weintreat  of  Chriftia  liberty  ,which 
l^i  is  as  it  were  an  appurtenace  of  iuftification3& 
is  of  no  fmall  force  to  vnderftand  the  force  of  it. 

z  And  it  confifteth  in  three  points :  the  firft  is 
that  the  confeiences  of  che  faithfull,  when  the  afS- 
ancc  of  their  iuftificatio  before  God  is  to  be  fought 
do  lift  vp  themfclues  aboue  the  lawe,and  forget  all 

the 


CALVINS    INSTITVTIONS.    Lii.j.    1*7 
the  whole  righteoufnes  of  the  law. 

QbieSf.    Then  the  Lawc  is  iuperfluous  for  the  chnftianli- 
faithrull.  berricconfift. 

Jin.    Ids  not:  bccaufcitftirrcthvs  vppeto  that  cthinthrcc 
which  is  good.  And  all  the  whole  life  of  Chriftians  'hinge*. 
ought  to  bee  a  meditation  of  GodlinefTccbut  before 
God,  not  the  law,  but  Chriftc.,  muft  befct  for  righ- 
tcouincflc. 

3  Therefore  was  Chrift  made  a  curfe  for  vs,that  GaL^.i^.^.f 
he  might  redceme  vs  from  the  curfe  of  the  law*,      i.&.^zo 

4  Thcothcr  which  dependeth  vpon  that  former 
isjthat  mens  coniciences  obey  the  law  not  as  being  *.P?«'°^,. 
inforcedbythe  neceffitieofthehw:  but  that  being  bercic.*"  " 
free  fro  the  yoke  of  the  Law,  they  do  freely  and  wil- 

lingite  obey  the  will  of  God.  And  that  cannot  bee  lb 
long  as  we  are  vnder  the  law. 

5  Butfofooneas  we  are  deiiucred&  freed  from 
this  exaction  of  the  law,we  can  merily  &  with  great 
cheercfulnes  anfwere  Qod,  when  he  calleth,  &  fol- 
low him  being  our  guidc.Fcr  they  which  are  tied  to  '' 
theyokeofthclaw,are  like  flaues,to  whom  certain 

taskes  are  aligned  for  cueric  day ,  they  dare  not 

come  in  their  maifters  fight,vnleiTe  they  haue  done  a  fimilitudc. 

their  work  &  taske.  But  children  though  they  haue 

but  done  half  their  task,&  haue  left  it  vnperfcct,yet 

do  they  without  feareandfreche  oifcr  them'eiues 

to  their  fathers. 

6  That  is  the  caufe  for  which  the  nuthour 
ofthcepifdctotheHcbrcweSjdothrerlrvntotaiih     e  ,ll'lm 
what  good  works  focuer  wee  read  were  in  the  holy 
fathers,  &  doth  only  weigh  the  by  faith*.  Therforc 

Paul  to  the  Romans  reafoneth  thus,Sinnc  muft  not 
haue  dominion  oucr  vs,  becauie  wee  are  not  vnder 
the  lawc. 
7  The  thirdjthat  we  be  bound  before  god  with  no 


n8  AN    ABRIDGEMENT    OF 

3  About  thing-  confcicnccof  outward  thinges  which  are  of  them* 
csindiffcrcnt.  feJucs  indifferent,  but  that  wee  may  indiffercntlie 
fomctimes  vfe  them,and  fbmetimes  omit  them.Thc 
knowledge  of  this  liberty  is  therefore  more  neceffa- 
ric  for  vs ,  becaufe  without  it,  our  confeiences  {hall 
kaue  no  reft,  there  (hall  bee  no  ende  of  fuperftiti- 
ons. 

8  1  know  faith  Paul  that  nothing  is  eommon,but 

Rwi.14.14.      whofothinketh  anie  thing  common,to  him  it  is  cq- 

Ti(  mon*.  He  is  blefTed  which  doth  not  iudge  himfelf  in 

that  which  he  alloweth*.  ForaUthegiftesof  God 

are  fanctifiedby  thankigiuing. 

Chriftian  liber-     9  And  this  is  diligcntlie  to  be  obferued,that  chri- 

tie  is  fpirituall.  ftian  libertie  is  fpirituall  in  all  his  parts,whofc  whole 

force  confifteth  in  pacifying  fearefull  confeiences 

!  before  God;  whether  they  be  vnquiet  or  careful  for 

2,  remiflion  of finnes,  or  doubtfull  whether  vnperfect 

3  workes  doe  pleafe  God,or  they  bee  troubled  about 

A  double  fall,   the  vfe  of  things  indifferent,  but  there  be  two  forts 

I  of  men  which  offende  againft  it ,  the  one  of  thofe 

which  make  it  a  cloakc  for  their  lufls,that  they  may 

abufe  the  good  giftes  of  God  to  their  luft. 

10  The  other  is  of  thofe  who  thinke  that  it  is  no- 
thing worth,  vnlefTeitbevfedbeforemen.  By  which 
vnfeafonable  vfage  they  oftetimes  offend  the  weak. 
As  you  may  fee  fome  at  this  day,  who  think  that 
their  libertie  cannot  itand,vnles  they  take  poffefli- 
on  ofit,by  eating  flefh  vpon  the  Friday. 

1 1  Furthermore,we  muft  auoid  offences,  wher- 
Doubleoffencc  0f  tnere  l3  onefort  which  is  giuen,another  taken. 

Therefore  if  thou  doe  anie  thing  either  through 
1  vnfeafonable  lightneffe  and  wan tonneffe,  whereby 

G  theweake  maybcofFended5it  (hall  be  called  an  of- 

fence giucn  by  thee.   Paul  teacheth  the  contraric* 
that  werecciue  the  weake.That  is  called  an  offence 

take* 


CALVINS    INSTITVTTONS.    Li*-3.    zif 

taken  when  a  thing  which  is  neither  euill  done,  nor  2  Taket. 

out  offeafon,is  through  mahcedrawen  to  be  occafi- 

on  of  offence.  Such  was  the  offence  of  the  Phari-  Af4r.z5.14. 

fees*.  Therefore  wee  muftc  beware  that  wee  giue 

none  offence  :  if  others  take  it  wee  arc  blame- 

fcflc. 

1  z  Paul  fecmeth  to  haue  fet  downc  a  difference  vvc  muftre- 
both  by  do&rine  and alfo  by  examplcs,between  the  gard  tkc  wcakc 
wcake,of  whom  we  muft  haue  great  regard,  &  the 
Phanfees,to  whom  our  liberty  may  not  giue  place. 
For  when  he  tooke  Timothie  to  his  companie,  hec  jist.\6,x, 
circumcifed  him*.  Hee  could  not  be  periwaded  to  *  Gd.i.%. 
circumcife  Titus*. The  facts  werediuers,  but  there 
was  no  change  of  his  minde  or  purnofc.  When  hee 
was  free  from  all3he  made  himfeife  a  feruant  to  all, 
that  he  might  fauemanie*:  and  withftoo'd  falfebre- 
thren,which  faith  h:,en:re  din  to  fpie  out  our  liber-  i£w.*$o*. 
tie  which  we  haue  in  Chrift*.  Venlie  we  rauft  ftudic 
to  preferuc  loue,  and  wee  muft  haue  refped  to  the 
edifiyingof  our  neighbour.For  all  things  are  lawful  x  ror.10#2» 
but  all  things  are  not  expedient*. 

1 3  Furthermore  as  our  libertie  muft  bee  fubicd  Libcrtic  muft 
to  loue:  fo  on  the  otherfide  loue  muftbeevnder  the  befubred  to 
pureneffe  of  faith. Verilie  cuenheerc  alfo  wee  muft      c 
haue  refpeel  to  loue,  but  vntothe  altars  :  that  is, 

that  wee  orfende  not  GOD  for  our  neighbours 
fake. 

14  Andnowe  feeing  faithfull  confeiencesha- 

uing  this  prerogatiue  giue  them,  are  not  intangled  1 

with  any  lhares  of  obferuations  in  things  indiffcrcc  z 

wee  conclude  that  they  arc  exempted  from  the  po- 
wer of  all  mcn.For  it  is  an  vnmeec  thing  that  either 
Chrift  fhoulde  loofc  thcthanke  for  his  fo  great  li-  iTct,t.i%. 
bertie :  or  the  confeiences  themlelucs  the  profitc*. 
For  it  coft  Chrift  not  gold,but  his  owne  blood*. 


«o 


AN    ABRIDGEMENT    OF 


Tbcgcwcr 

mcmofmra  is 
double. 
I 

Spiritually 

X 
Ciuilc. 


I?  Butleaftany  man ftumble  before  he  be  ware 
let  vs  markc  that  there  is  a  double  gouernment  in 
man. One  fpirituall,  whereby  the  confeience  is  fra- 
med vnto  godlinerfe:  the  other  politike,  whereby  a 
man  is  taught  thedutie  of  humankic  andciuilide. 
For  there  be  in  man,as  it  were,  two  worldes,which. 
boch diuers kings  and  diuetslawos  do  gouernc.And 
yet  we  muft  take  heede  that  wee  doe  not  wickedlic 
draw  vnto  the  ciudl  order ,  that  which  the  GofpeU 
teacheth  concerning  fpirkuall  libcrtie. 

Obit B  We  muft  obey  the  magiftrate  not  one  lie 
forfearc  ofpunifliment,butfor  confeience  fake  al- 
fo*.Therefore  mens  confcicnccs  arc  bound  by  the 
politike  lawes. 

jin.  Confeience  is  nothing  els  but  that  feeling 
which  doth  not  furFer  finnes  to  lie  hid,  but  draweth 
men  vnto  the  iudgementfeat  of  the  iudge. 

1 6  Thereby  it  commeth  to  palfe,  that  the  fruite 
of  a  good  confcience(\vhichic  the  inward  integrity 
of  the  heart)  doth  come  vnto  men  alfo ,  though  ic 
doe  properly  refpect  God  alone.  But  t  he  lawes  of 
God  muft  not  be  made  fubicd  to  mans  power. 

Chap,  xx, 
Of prrier  which  is  the  principal!  excrcife  of  faith, 
and  whereby  we  dot  dailie  receiue  the 
benefits  of  Ged. 

Wans  poucrtic.  I  T>  Y  that  which  goeth  before  wee  plainely  per- 
Dceiue  how  needie  andempticman  is  of  all 
good  things^and  how  he  wantcth  all  hclpcs  of  fal- 
tiation.Thercforeif  he  feekehelpestoreleeue  his 
pouertie  wkhall,  hec  muft  necdes  goc  without  him 
fclferto  wit,vnto  the  Lord,  who  doth  giue  himfclte 
vnco  ys  of  his  own  accord,&  frcclie,tn  his  fonne,in 

whom 


Jton'.M. 


What  confei- 
ence is. 


Thelaweof 
God  muft  not 
be  made  tab- 
led to  mans 
power. 


CALVISS  INSTITVTIONS»  L1B.3.  tit 
whom  he  offereth  vs  in  fteed  of  our  mifer  ie3felicity, 
and  fcttcth  open  to  vs  the  heaucnlie  trcafures:  that 
all  our  faith  may  behold  his  welbeloued  fonne5that 
all  our  expectation  may  depend  vpon  him,  that  all 
our  hope  may  reft  in  him.lt  rcmaineth  that  we  feek 
inhim,andthatbypraicrwcecraue  at  his  handes, 
that  which  iswanting  incur  felues,  and  which  wee 
haue  learned  to  be  in  him.  For  astheApoflle  wit- 
nefleth,  like  as  faith  fpringcth  from  the  Gofpell,  fo 
by  the  fame  faith  our  hearts  are  framed  tocallvp-  om%  *l  ' 
on  the  name  of  God*. 

x  Therefore  we  obtaine  that  by  the  benefitc  °fprarerjj 
praier  that  wee  pcarce  vntothoic  riches  which  are  conference 
laid  vp  forvs  with  our  hcauenlic  father.  For  it  is  a  with  God 
certaine  talking  of  men  with  God,  wherby  they  en- 
ter into  the  fan&uarie  of  hcauen,  &  do  face  to  face 
call  to  him  touching  his  promifes,that  they  may  try 
that  that  was  not  vaine,(whcn  necefluie  fo  requi- 
reth)  which  they  beleeued  when  he  affirmed  it  only 
in  word. 

3     Ob,  Doth  not  God  know  what  is  expedients    ,  .       .. 
for  vs,  without  hce  haue  one  to  tell  him,  and  to  put  pj™"ltC$ 
himinminde? 

An.  God  hath  ordained  that  not  fo  much  for  his 
ownefake,  as  for  ours  :Fir{t,rhat  our  heart  may  al- 
waics  be  inflamed  with  a  feruent  defire  to  fcek,louc,  * 

and  wormip  him,whiles  we  accuftome  our  felues  to 
flic  to  him  in  all  neceiritie,as  to  an  holie  anchor.Se-  z 

codlie,tbat  there  come  no  luft  inco  out  mind  wher- 
of  we  may  be  afhamed  to  make  bim  a  vvitnes,when         3 
we  powrc  out  our  whole  heart  in  his  fight.Alfo  that 
we  may  bee  prepared  to  receiue  his  benefites  with  * 

thankfgiuing.  Moreouer,that  hauing obtained  that 
which  wc  did  aske,wee  may  be  more  fcruently  ca- 
ried  to  thinke  vpon  his  goodnes.  Laft  of  all,that  vfc         * 


The  I  awes  of 
prayer. 

I 

X 


Theliftinge  vp 
of  the  handes. 


Tf*l.$i& 


The  affection 
ofthe  hart  to. 
ward  God. 


7(om.9-to. 


lis  AN     ABRIDGEMENT    OF 

it  fclfe  may  conflrme  in  our  minds  his  prouidence* 

power,and  goodneffe.  / 

4  Furthermore  we  muft  obferuefourcrules,ifwe 
will  make  our  praicr  aright:  The  firft  is,  that  wee  be 
no  othcrwife  framed  in  mind  then  becometh  thofe 
which  enter  into  talk  with  God.Which  we  fhall  ob- 
tained our  mind  being  cleered  from  carnall  cares, 
doe  not  onlie  wholiebend  it  ^clt'c  to  prayer,  but  al- 
io, fomuch  as  may  bee,  lift  vppe  it  felfeaboucit 
felfe. 

5  Becaufe  nothing  is  more  contrarie  to  the  re- 
uerenceofGod,thenthat  lightnefie,  a  witnefleof 
too  wanton  licentioufnefle ,  and  without  all  feare* 
Wherin  we  muft  labour  io  much  the  more  earneft- 
]ie,the  harder  we  finde  it  to  be.To  this  end  tendeth 
the  lifting  vp  of  our  hands :  that  men  may  remeber 
that  they  arc  farrc  from  God,vnlefle  they  lift  vppe 
their  fenfes  on  high .  Alfo  we  muft  beware  that  we 
askenomore  then  Godgiueth  vs  leaue  toaskein 
his  word. 

Obie El.  He  promifeth  that  he  will  doe  according 
to  the  will  ofthe  godlie*. 

An.  His  tender  bearing  with  the  godlie  procee- 
ded not  fo  farre,  that  he  giueth  the  bridle  1 9  their 
wicked  affections,  andfubmitteth  himfelfe  to  their 
pleafure.Therfore  we  muft  hold  that  of  Iohn.This 
is  our  confidence,  that  if  wc  aske  any  thing  accor- 
ding to  his  wifl  he  heareth  vs.  But  as  it  is  meet  that 
we  bend  the  fight  of  our  minde  to  God,fo  the  affe  ■ 
c*tion  ofthe  heart  muft  follow  thither  alfo.  Becaufe 
both  are  carried  another  way,  it  is  needefull  that 
God  by  his  fpirite  doe  fuccour  &  releeue  this  weak- 
nefle*. 

6  Let  this  be  another law,thatin  asking  wee  doe 
alwaies  trulic  feelcourpouertie  :  and  that  thinking 

and 


CALVINS  INSTITVTIONS.  Lib.;,  ss* 
•nd feeling  indeed  that  we  need  al  things  which  wc 
ask,wc  may  ioine  theferuent  afFe&ion  of  obtaining 
withpraieritfelfe. 

7  Obiett.  Wc  are  not  alwaicsvrged  to  pray  with 

like  necefli  tie.  The  fcdingc  of 

./to.    I  graunr:  and  this  diftinction  is  prohtablie  our  Pouertie 
deliuered  to  vs  by  lames*.  Is  any  man  iadamong  doth  inflame 
youjethim  pray  :  let  him  that  is  meei  ie  fing.  Ther-  r^Jcr' 
fore  common  fenfc  telleth  vs  what  we  ought  to  doe  Pcrfcuerancc 
in  this  cafe.  We  mufl  pray  continually,  becaufe  we  in  prayer, 
are  continually  in  need  and  necefli  tie.  And  becaufe  Repentance. 
God  heareth  not  iinners  *  true  prayer  requircth  lob'9-lm 
repentance,  which  is  farre  from  ailhypocrifieand 
deceit. 

8  Vnto  thefe  let  vs  adde  the  third  alfo,  tbathee    L^yc 
abandon  all  thinking  vpon  his  owne  gloric,  whofo-  Letglorieand 
euerhebethatprefentcthhimfelfe  before  God  to  prydebefarrc 
make  his  praier,  giuing  all  the  glorie  to  God  in  the  fr°m  prayer 
caftingdowne  of  himielfe  :  leaft  if  wee  take  to  our 

felues  but  a  verie  little,we  do  through  cur  own  fwel- 
ling,fall  away  from  his  face.Weehaue  examples  of  Dau.6. 17. 
this  fubmifli5inDani€l*,Dauid*,Iefaias,leremie*,  t^6l^'7t 
and  others*.  ^UtaXj.     ~ 

9  Finally  the  beginning  and  alfo  the  preparation  *£«\2.iS« 
of  true  praicr,i*,crauingof  pardon,with  an  humble  Notc. 
and  free  confeflion  of  our  fault.  Neither  (hall  eucn 

the  moft  holie  man  obtainc  anie  thing,  vntillhec  be 
freelie  rccociled  s  neither  can  it  be  that  God  mould 
befauourable  to  any  other,but  tothofewhomhee 
pardoncth*.  When  (Thrift  healed  the  man  ficke  of 
the  palih,hee  faid,  Thy  finnes  are  forgiuen  thee*,  *££**,, 

10  0bie8.  Holie  men  doe  fometimesfeeme  to 

cite  and  crauc  the  hclpe  of  their  own  righteoufnes  3^  ^  t 
tointreatGod*.  ''4&iaai 

Jn.   By  fuch  formes  of  fpeeche  they  meane  no- 


«4  AN     ABRIDGEMENT    OF 

thing  cls,but  that  they  tefhrie  by  their  regenerati- 
on that  they  arc  the  feruants  and  children  of  Gody 

Icb.  |.S2.  to  whom  he  promifeth  to  be  mercifull*. 

1 1  The  fourth  is,that  being  thus  caft  down  with 

4Lawe  truc  humihtie,  wee  bee  neuertheleffe  incouraged  to 

ricmPraycr  ^"  Praicr  wit^ *urc  noPc  to  °btaine  our  petitions. 

Obietf.  Thefe  things  are  contrarie,  to  ioynefurc 
hope  of  fauour,  with  the  feeling  of  the  iuft  venge- 
ance of  God, 

Repentance  &    ^w#  Th     agrcevery  wel.if  the  eoodnes  of  God 

faith  are  com-  r  r         r     \  rr    i      •  i      i     • 

panions.  *et  vPon  ioot) iuch  as  are  °PPrclied  with  their  own 

miferie.  So  repentance  and  faith  are  companions, 

whereof  notwithftanding  the  one  terrifieth  vs,and 

the  other  maketh  vs  glad  :  fo  in  praier  thofe  two 

Vptl.^%.  m'Jft  nieete  togeather.  So  Dauid,  I  will  worihip  in 

the  temple  or  thy  holinefle  with  feare*. 
Comadements      **  Therefore  we  holde  with  aflured  confidence 
required  in       that  God  is  fauourable  and  mercifull  to  vs  :  other- 
Pnycr.  wjr;e  there  fhaH  be  no  vfe  of  praier.  For  which  caufc 

tHtf/io?2"      C^e  w^e  enuicn  pray  eth*5Let  thy  mercie  bee  vp- 
on  vs3aswehauehopedin  thee. 

13  Alfowhcnhebiddethvsprayjhedothby  the 
ornan  croent  vcnefamecommaunt|cmcnc  reproue  vs  of  wicked 

p££  ftubbornncfle,  vnlefle  wee  obey*.  Vnto  prayer 

•Mat.y.j  '  therein  ioynedalfo  a  promife,that  hee  will  be  fauo- 
Ihcpromife.    rableand  in treated^eaft  being  difobedient,  &con- 

uict  of  vnbcleefe3  wcemiftruft  God  whenhee  cal- 

leth. 

14  And  it  is  a  wonder,  that  we  are  either  coldfy 
or  almoft  no  way  moued  with  the  fweetnclTe  of  his 
promifes,  fo  that  a  great  part  had  rather  wander  in 
bie  way es  :  and  hauing  left  the  fountaine  of  liuing 
waters3digge  to  themfelues  drie  ceitcrnes,thenim- 
brace  the  liberalise  of  God  ottered  vnto  them  free- 
lie.  The  name  of  the  Lordeisaftrong  tower3  the 

iuft 


CALVINS     INSTITVTIONS.L1B.3.     iiy 
iuft  man  (hall flic  to  it,and  be  faued*.  Therefore  let  A  firr  ilitudc 
the  faithfull  becmg  periwadedof  thefathcrlieloue  P^.i&.io. 
of  God,  alvvaies  commit  thcmfelues  to  his  faithfull  Toel"l" 
keeping,neithcr  let  them  doubt  to  craue  the  hcJpe 
which  he  promifethryet  doth  not  a  caiekffe  fecuri- 
tieJift  them  vp,but  they  clime  vp  by  degrees  of  his 
promifes,  yetfo  that  they  lemaine  humble  in  their 
ownc  abatement. 

15  Obiecl  God  graunted  the  praiers  ofloatham  iud.9.10. 
andSampfon,  which  notwithstanding  proceeded  *I»d.  16.1  8. 
not  from  a  quiet  minde. 

jin.    A  continuall  law  of  God  is  not  aboliihcd  1 

by  particular  examples .  Agame,a  fewe  men  had 
lbmetime*  fpeciall  motion*,  whereby  it  came  to 
paffe  that  they  differed  from  the  common  fort.Fur- 
thermore,  thofe  praiers  Which  God  hcarethdoc 
notalwaiespleafe  him,  but  fofarreas  pcrtaineth  3 

to  example,  that  the  godlie  may  praie  with  more  fhofetj 
affiance  and  feruentnes.  So  God  being moued  with  which  God  " 
the  feigned  repentance  of  Achab,  taught  how  eafic  h?arech  doc 
he  is  to  be  intreated  of  his  cleft.  n°r  alwayes 

16  This  is  alfo  worth  the  noting,   that  thofe  ^        ^m' 
thinges  which  we  hauefpoken  of  the  foure  rules  of 
praying  aright ,  are  not  fo  ftrictly  required ,  thac 

God  refufeth  thofe  praiers,  wherein  he  can  noc 
finde  either  perfeft  faith,  or  repentance,togeather 
withferuentneffe  of  zcale,  and  well  ordered  pe- 
titions. For  wee  fee  wkh  v/hat  vehemencie  of  for- 
rowe  Dauid  was  carryed  away  whenhee  faide*,  "Pfil-i^i^. 
Ccafe  from  mee  vntill  I  goe  hence  and  bee  not. 
Therefore  the  endeuours  of  the  faithfull  doe 
pleafe  GOD,  howfoeuer  they  bee  not  free  from 
all  kttes,  and  their  praiers  are  allowed,  fo  they 
preafe  forwarde  thythcr  whyther  they  come  nos 
ftreight. 


«**  AN    ABRIDGEMENT    OF 

17  And  forafmuch  as  there  is  no  man  worthie 
to  reprefcnthimfelfe  before  God^thehcauenly  fa- 
ther hirafelfe,  to  the  end  he  might  exempt  vs  from 

The  mediatour  ^iame  and  fearc,gauc  vs  hisfonneto  be  ourmedi- 
atoiir,by  whofe  guidingwe  may  fafely  draw  neere* 
i  Tim.  3.8.         trufting  to  fuch  a  mediator,that  nothingwhich  we 
1  loh.z.i.  askcin  his  name  {hall  bee  denied  vs,  as  the  father 

I      4.13        '  candenie  him  nothing*.  They  errc  which  follow  a- 
•  tfir&ioi      me  other  way.  Becaufe  all  the  promiles  of  God  are 
inChriit,Yea,and  Amen*. 

18  And  we  muft  dihgentlie  confider  the  circum- 
ftance  of  the  time,  when  Chrift  commaundeth  his 
Difciples  to  flie  to  his  interceffion,aftcr  that  hee  is 
afcended  into  heauen,In  that  houre,faith  he?ye  fhal 

Uh  1636.         aslce  in  my  name*.  It  is  certaine  that  from  the  be- 
ginning none  were  heard  which  did  pray,laue  only- 
tor  the  mediatours  fake.  For  this  cauie  theLorde 
appointed  in  the  lawe  that  the  Prieft  alone  fhoulde 
enter  into  thefanc"tuarie,and  carrie  vpon  his  moul- 
ders the  names  of  the  Ti  ibes  of  lfrael:  to  this  ende 
The  glortc  of    auaiicd  tne  facriiice,that  the  praiers  might  be  eita- 
didmorephin-  blifhed :  Being  holpen  by  thefe  rudiments  they  em- 
lie  appeare  by  braced  the  Mediatour  ,  whofe  glorie    notwith- 
theafcentionof  ffonding  did  more  clearclie  ihinc  by  his  afcenti- 
Chiift.  on# 

19  Furthermore,  forafmuch  as  hee  is  the  onely 
way  to  God,  there  is  nothing  left  for  thofe  which 
turne  afide.  in  the  throne  of  God  befides  anger, 
iudgement  and  terror. 

Ob'teft.    The  faints  haue  their  intei ceffions  left 
them,  whereby  they  doe  mutuallie  commende  the 
^  fafetie  one  of  another*. 

jin.  They  bee  fuch  as  depend  vpon  that  only^b 
The  interceffi-  far  of  is  it  that  they  anie  whit  diminifli  it. 
on  ofthc  fainfts     a0  ob%  Chrift  is  the  mediatour  of  redemption: 

and 


CALVINS    INSTITVTIONS.  lin.j.       2iy 

and  the  faithfiillofintercciTion. 

yln*   As  if  Chrift  hauing performed  the  media- 
torfhip  which  Jafteth  only  for  a  timc,bath  turned  o-    . 
ucr  the  eternall  mediatorihip  which  neuer  {hall 
haucend  vnto  his feruants. The  fcripture faith o-  \>°£\x* 
therwifc,if anie  man fin,  we  hauc  an  aduocate  with  t  /^  a"  1  ' 
the  father  lefus  Chrift*. 

zi  As  touching  the  Saints  who  being  dead  in  the  Thc  ;nrerccfl-~ 
flefh  doe  hue  in  Chrift,  if  we  attribute  anie  prayer  of  the  dead. 
to  them  ,   let  vs  not  dreamc  that  they  haue  any 
other  way  to  intreat  God  but  Chrift.  Therefore  the 
fcripture  callcth  vs  backe  vnto  Chrift  alone,  who  is 
the  onely  way  to  the  father*.  Hce  is  our  mouth  by  ^  ,   6% 
which  weipeake  to  the  fathenour  eie  wherewith  we 
fee  the  fathenour  right  hand  whereby  we  offer  our 
felues  to  the  father. 

ix  But  follie  is  gone  fo  farre,that  we  hauehecre 
the  nature  of  fuperftition  expreifed,  which  after  it 
harh  once  gotten  the  head,maketh  no  end  of  wan- 
tonnelTe .  For  vnto  the  incerceffion  of  Saints  was 
added  the  particular  procuration  of  euerie  one,& 
accordingto  the  diuerfitie  of  bufincffe,fometimes 
one,rometimes  another  was  called  vpon,to  be  ad- 
uocate: then  euerie  man  had  his  feuerall  Saint,  to  Safcgardiog 
whofe  tuition  they  committed  themfelues  as  to  the  G°d». 
tuition  of  fafegarding  Gods. 

»3  ObieEt.  The  praiers  of  the  faithful]  are  car- 
ried by  the  handes  of  Angeiles  into  the  fight  of 
God. 

An.  The  Angels  are  appointed  to  take  charge  of  Heb.x.iA. 
our  fafetie*,not  dead  men.  "P/a^i  i^fr 

Obitft.    IfMofcs  and  Samuel  (hall  flande  before  34.8. 
me,my  fouleis  not  toward  this  people*  :  therelorc      er  2S'lt 
the  dead  make  interceflion  for  vs. 

An.    But  feeing  it  appeareth  thereby  that  they 


uS 


AN    ABRIDGEMENT    OF 


praied  not  for  the  people,  it  is  then  concluded  tha  t 
the  dead  doe  not  pray  at  abYBut  the  Lord  doth  on- 
ly pronounce  that  he  will  not  fparc  the  wickedncfle 
of  the  people,akhough  they  hadlomcMofesor  Sa- 
muell,at  whole  praiers  and  interceflion  he  became 
fo  mcrcifull. 

24  ^ueft.  Shall  we  then  take  from  them  alprai- 
er  and  deflreof  godlinefle,  who  during  their  whole 
life  did  breath  out  nothingbutgodlinesandloue? 

jin.  They  long  for  with  an  vnmoueable  will  the 
kingdome  of  God,  which  confifteth  no  ltfle  in  the 
defttuttionof  the  wicked  then  in  the  faluationof 
the  godlie. 

ObiecJ.  Thofe  men  which  liue  vpon  earth  do  one 
commend  another  to  God  by  their  praiers. 

jin.  This  duetie  ferueth  to  nourilhe  loue  among 
Why  th°ie  them,  when  as  they  doe  as  it  were  deuide  their  ne- 
pray  oneVor  celllties  among  themfelues,  and  mutuallie  take  vp- 
on them  the  fame.  And  this  they  doe  according  to 
the  commandement  ofthe  Lord,  neither  doe  they 
want  a  promife:  which  two  things  are  alwaies  chief 
in  praier. 

Ob.  It  cannot  be  but  that  they  muft  retaine  the 
famelouc  toward  vs,as  they  are  ioyned  with  vs  in 
one  faith. 

*Ant  Yet  who  hath  reuealedthat  theyhaue  fo 
long  eares,as  to  reach  to  our  voices?  and  that  they 
haue  eiesfo  quick  of  fight,which  watch  to  fee  wher- 
ofweftandinneed? 

Ob.  They  behold  &  looke  downe  from  abouc  vpo 
mens  affaires,in  thebrightnes  of  the  countenance 
of  God  caftinghis  beames  vpon  them,a  sin  amyr- 
rour. 

An.  That  can  be  confirmed  by  no  teftimonie  of 
fcripture, 

j j   Obkcl* 


another. 


The  Saintes 
neither  hearc 
nor  fee  what 
wc  doe. 


CALVINS    INSTITVTIONS.  tiB.j.      **9 

2f  Obietf.  Iacob  requefteth  to  haue  his  name  &  The  callin» 
the  name  of  his  fathers  Abraham  and  lfaach  to  be  vpon  a  name 
caJJed  vpon  ouer  his  pofteritie.  °ucr  ajjyc  mM 

An.  He  praieth  that  he  may  fend  the  fucceflion    ettA  tl6' 
ofthecouenantvnto  his  pofteritie:&  that  they  may 
be  called  the  children  of  Abraham  lfaach,  &  Iacob. 

Ob.  Ifaias  afrumeth  that  the  name  of  the  men 
is  called  vpon  ouer  the  woman*.  J/m.i 

An,  When  as  they  count  the"  for  their  husbands 
vnder  whofe  faith  and  tuition  they  hue. 

Obiecf.  God  is  befought  to  haue  mercic  vpon  the  o,/- ,   . 
people  for  Damds  fake. 

An.  There  is  refped  had  rather  of  the  couenant 
then  of  the  man,vnder  a  figure  the  onlie  intercefll- 
on  of  Chrift  is  auouched. 

z6  ObitB.  Wee  reade  often  that  the  praiers  of 
Saints  were  heard*.  yfc£ir.$, 

An,  Therefore  let  vs  alfo  pray  as  they  did  3  and 
we  fhallbe  heard  as  they  were. 

27  Let  this  be  the  fumme,  feeing  that  the  fcrip- 

turc  commendeth  this  vnto  vs,as  a  principall  point  I 

intheworfhipof  God,thatwecallvpponhim,  our  Theconclu- 
praiers  canocbe  directed  vnto  others  without  ma-  fion* 
nifeftfacriledge*  :  Againe,for  as  much  as  God  will 
bee  called  vppononelie  in  faith  :  anddoethcom-  z 

maunde  that  ourpraiers  bee  formed  according  to  P/al.44.2*. 
the  rule  of  his  worde.     Finallie,  feeing  that  faith 
hauing  her  foundation  in  the  worde  is  the  mo-  , 

ther  of  praicr:  fo  foone  as  wee  turne  afide  from  the 
wordjOur  praiers  muft  needes  bee  corrupt.  As  tou- 
ching the  office  of  interccfTi6,it  is  proper  to  Chrift.  2  Kindc$  of 

28  And  although  praierbereftrained  vnto  wi-  prayer, 
fhes  and  petitions,  yet  there  is  fo  great  aliance  be- 
tween petition  &thakfgiuing,that they  may  fitlie  be         .. 
comprehended  vnder  ondname.ln  asking  we  craue  l  Pct"ion 


130  hS    ABRIDGEMENT    OF 

as  well  thofe  things  which  ferue  to  fct  forth  his  gJo- 
rie,asthofe  which  are  profitable  and  ferue  to  our  - 
owne  vfc.  Ingiuingthankes  wefet  foorthandextoll 
his  benefits  toward  vs  with  ducpraife,  thanking  his 
liberalitic  for  all  thofc  good  things  which  come  vn- 
to  vs.  Let  both  bee  vfed  in  the  Churchc  continual- 
•Sar[cyCr  fcc/ccingnecefliiie  vrgeth  vs,Sathan  licthinwaite, 
we  are  ouerwhclmed  with  flnncs,  and  the  hande  or 
God  is  open  to  doe  good :  Moreouer  it  is  both  com- 
maundcd,&  alfo  the  vfe  of  other  good  things  with- 
out praifeis  hurtfull. 

29  This  continuance  of  praier,  though  it  princi- 
pally concerne  euerie  mans  priuate  praiers,  yet  it 
doth  fomewhat  appertaine  vnro  the  publike  praicrs 
of  the  Church  alfo:and  it  is  expedient  that  we  haue 
hourcs  appointed  for  them.We  muft  flie  vaine  bab- 
ling  and  alfo  vaine  glorie*:  wee  muft  fceke  lome  fe- 
cret  place.Yet  we  may  pray  in  allplaces,&notneg- 
led:  publik  or  priuate  praier s ,but  alwaies ioine  both 
together.  And  let  vs  efpeciallie  note  this,that  praier 
muiftproceede  from  the  inwardc  affection  of  the 
heart. 

30  Now  as  the  Lord  in  his  word  commaundeth 
the  faithfulho  make  publike  praiers,  fo  there  muft 
like  wife  be  publikc  Churches  aftignedwherin  they 
may  haue  the  famerfor  the  Lord  hath  promifed  that 
he  will  doc  whatfoeuer  two  or  three  gathered  toge- 
ther in hisname  ihalaske*. 

3 1  Againe,  it  appeareth  moft  euidentlie  hereby 
that  neither  the  voice,  nor  finging  are  any  thing 
worthjvnlefTe  they  proceed  from  the  deep  affeclio 
of  the  heart.  Nay  rather  they  prouoke  his  wrath  a- 
gainft  vs,if  they  come  only  from  the  lips  and  throte; 
forafmuch  as  that  is  to  abufe  his  holie  name,  and  to 
mocke  his  maieftie  *.  Wc  commend  the  voice  and 

finging 


a  Thankefgi- 
uinge 


VVhypcrfcue 

ranee 

isneceflarie 


We  muft 
apointhoures 
for  prayer 


\  Cor.  14.40, 
Mat.6.7. 


The  vfe  of 
Churches 


&f4*.l8.2». 


Siriginge. 
The  voce. 


«r  39.13. 


CALVINS  INSTITVTI  ONS.  lib.j.  iji 
finging  as  helps  of  praier,inafmuch  as  they  accom- 
panie  the  pure  affe&ion  of  the  mind. 

32  Theriteoffinginginchurches,wasnotonlie  Thcriteof 

mod  ancient,butit  was  alfo  vfed  of  the  Apoftles*.  fmgingehath 

And  furcly  if  finging  be  tempered  after  that  grauity  b,n  oHon&c 

u    ul  bi_   1     r  l      c    /-    j       j  a        1    •    continuance, 

which  becommeth  the  light  of    God  and  Angcls,it 

doth  both  win  fauour  and  dignitie  to  holie  actions, 

and  alio  it  is  of  great  force  to  ftirrcvp  ourmindes 

vnto  the  true  ftudie  ofprayingrnotwithftandine  we  \  c°r  I4#1  ** 

ni  1  1  Co  J  2.16. 

mult  beware  that  our  eares  bee  not  more  attenuue       a 
to  marke  the  note,then  our  minds  s  to  the  fpirituall 
meaning  of  the  words. 

$1    Whereby  it  is  euident  like  wife,  that  publike 
praiers  muft  be  made  not  in  a  ftrange  language,  but  To  pray  in  a^" 
in  a  como  kind  offpcech:for  as  much  as  they  ought  Grange  tounge. 
to  be  made  for  the  edifiyng  of  all  the  whole  church 
to  the  which  there  commeth  noprcflte  at  all  by  a  2Ccr.14.16. 
found  not  vndcrftood*.  Thefecretc  muttering,  of 
Hanna,do:h  fhew  that  the  tongue  is  not  neceharie  lSam*u*i* 
for  priuate  praiers*. 

34  Now  we  muftlcarnea  more  certaine  way  &  T,    .     , 
forme  ofpraier:namely,that  which  the  father  hath  prayer. 
deliuercd  to  vs  by  his  bcloued  ibnne*:wher  we  may  Jd.at,6.?. 
know  his  infinite  goodnes.  For  he  hath  prefcribed  a  Luke.ua. 
forme,  wherein  nee  h3th  fee  before  vs  as  in  a  table 
whatfoeuerislawfullforvstoaskeofhim,whatfoe- 
uer  is  profitable  for  vs ,  and  whatfoeuer  wee  haue 
need  to  aske. 

3?  And  this  rule  is  fetdowne  in  fixe  petitions:  The  dhn'fio  in- 
die former  three  are  peculbrlie  appointed  for  the  to  6  petitions, 
gloric  of  God,without  refpect  of  our  owne  profite. 
The  other  thrce,haue  care  of  vs,  and  arc'propcrlic 
appointed  for  asking  thoie  thinges  which  are  for 
ourvfe.  Nowletvstake  inhandthc  expofirionof 
the  prayer  it  felfc. 


»jt  AN    ABRIDGEMENT    OF 

Our  father  which  ant  in  heauen. 

Father.  3^    When  wee  call  him  father,  wee  alledge  the 

name  of  Chrift  the  mcchatour.  For  with  what  bold- 
neifecoulde  any  man  call  God,father,  vnkfTewee 

lob.i  12.  wereadoptcdinChnfttobethechildrenofgrace*? 

i  loh.$.L  By  this  fweetneife  of  the  word,he  deiiucreth  ys  fro 

al  doubting,  feeing  there  is  no  where  to  be  found  a 
greater  afFe  ftion  ofioue  then  that  of-  a  father.   Hec 

Itf 4$ AS.        wil  neuer  forget  vs*,Therfore  we  ought  not  to  feek 
helpe  anie  where  els  but  there,  vnhflc  wee  1 cproch 
him  with  pouertie  or  cruekic. 
a  57   Furthermore,  letvsknoweforafuretic,that 

*£«..,»,  finncs  cannot  hinder,  but  that  he  will  rcceiue&bc 

Lw.15.20.         benefkiall  torhofe  which  fubmit  them  fclues  and 
crsue  pardon*. 

38     Laftlie  of  all  when  we  call  him  ours  in  com- 
mence are  thereby  taught  howc  great  afFc&ion  of 

Our-  brotheriye  loue  ought  to  bee  among  vs3  who  are 

formes  togeather  with  iuche  a  father,  by  the  fame 
right  ol'freejibcralitie .  And  let  vs  pray  for  air,but 

E  '/7.1.24.  chiefly  for  thefc  which  ar  of  the  houlhold  of  faith*. 

GaU.io.  10.         ^ y  yjc  may  pray  cfpeciallie  both  for  our  felucs, 
and  alfo  for  ccrtaine  others  ,yet  fo  that  our  minde 

Speriall  prayer  depart  not  from  the  beholding  the  comminaltie. 

1  \ryr^°  *-  '   '    ^0  When  we  fay  that  he  is  in  heauen,  we  fignifie 

that  he  is  not  kept  in  fome  one  country,becaufe  the 

*    t       heauen  of  heauens  do  not  contcine  him*,but  that 

Which  artin     heeisiprcad  abroad  throughout  all?thatwhen  wee 

1  CKi»  S.i7         ^ce^  'n'n1  we  may  ^e  h  fted  vp  aboue  all  fenfe  of  bo- 

Je.tio.i.  dieandfoule.  Secorwilie  he  is  let  aboue  allchange 

2.  and  corruption.  Finalhcjic  comprchendeth  allthe 

3  whole  world,andgoucrncth  it  by  his  powcr.Whcr- 

fore  this  is  as  muche  as  if  hee  had  been  faid  to  be  of 

infinite  greatnes,or  highnes,of  an  incoprehcnfible 

eflence,of  infinite  power,  ofeternallimmortalitie. 

Hallowed 


CALVINS    INSTITVTIONS.  Lib.  J.    2jj 
Hallowed  be  thy  name. 

41  Thefiniimeofthefiiftpetition,is,thatwcdc-  Thefirfl 
fire  that  God  mayhaue  the  honour  whereofhe  is  petition. 
worthy jthat  men  may  neucr  fpeake  or  think  of  him 
without  great  reuerence-.againfr  which  profaning  is 

fct.  By  Namc.,wc  meane  his  power,goodneflc,wife- 
domc,riglueoufncfle,mercy,trutb,which  cary  vsto 
wonder  at  him,&prouoke  vs  to  fct  forth  his  praiie. 
Therfore  we  defirc  that  that  name  may  be  ian&i- 
fied,and  that  God  will  dcliuci -chat  holy  name  from  Hau0WC(i 
all  reproch  and  contempt,  yea  that  he  will  bring  all 
mankind  vnder  his  rcuc;  ence:  and  that  all  vngod- 
lineffe  may  beabolithed. 

Let  thy  kingiomc  came. 

42  The  kingdomc  of  God  haih  two  partes  \  one  2 
that  God  will  reform  all  the  wicked  lulls  of  the  flefn  Theparres  of 
by  the  power  of  his  Spirke.  Secondly  that  he  will  thehngdorne 
frame  all  our  fenfes  voto  the  obedience  of  his  go-  °     °  " 
uernment:  that  he  will  defend  e  his  children,  and 

breake  the  jndeuorsof  the  wicked.  That  doth  he  by 
the  efficacie  of  his  word,which  is  called  his  fcepter. 
Therefore  we  craue  that  he  will  increafe  the  num- 
ber of  the  faithfull ,  and  increafetheir  bleflinges, 
and  alio  multiplie  them,  that  he  willraignein ys 
by  his  Spirite:  that  by  this  meanes  the  filth  ofvi- 
ces  bemu;  driuen  away  ,  perfect  integtitie  may  flou- 
rimvntilkhe  laft  commingofChriir.  This  prayer 
doth  pull  vs  backe  fro  the  corruptions  of  the  world: 
it  kindleth  a  deiire  to  moi  tific  the  fiefli ;  it  teacheth 
vs  tobeare  the  croffe  rforafmuch  as  God  v.iUhaue 
his  kingdome  enlarged  by  this  meanes. 

Thy  will  be  done.  r       - 

45   We  fpeake  not  in  this  place  of  the  fecret  will  The  third, 
of  God,wherby  God  doth  goucrns  all  things,&  ap-  The  will  of 
point  them  to  their  ende:  but  of  that  which  is  made  God  is  double 


3$4  AN    ABRIDGEMENT    OF 

knowen'to  vsby  the  Scriptures,wherto  willing  obe- 
dience doth  aunfwere .  And  therefore  the  heauen 
and  earth  are  expreflfelie  compared  togither.Ther- 
forc  we  are  commaunded  to  defire ,  that  like  as  no- 
thing is  done  in  heauen,  but  according  to  the  com- 
mand emsnt  of  God,  and  the  Angelles  are  meekel/ 
framed  vnto  all  righteoufnefie :  fo  the  earth  may  be 
brought  vnder  fuch  goucrnment,  as  ftubburnncflc 
andfrowardnefTe  being  extinguilhed. 

Geue  vs  this  day  our  doyly  bread. 
Thefccond  **  The  fecond  part  followeth  now,  wherein  we 

part .  defcend  to  our  owne  profit.  By  this  we  aske  in  gc- 

The4peucioa  ncrall  of  God,  all  thinges  which  the  vfe  of  the 
bodie  needeth,vndcr  the  elements  of  this  worldrwc 
commit  our  felues  to  his  keeping  and  prouidence, 
Bread  that  he  may  fcede,fofter  &  faue  vs .  This  is  no  light 

£**'  exercifc  of  faith.  We  aske  breade ,  that  we  may  be 

ay  *  contented  with  that  portio  which  God  giueth.  Wc 

call  it  ours  in  refpeft  of  the  gift :  and  daily,  that  the 
immoderate  defire  of  tranfitorie  things  may  be  bri- 
dled in  vs 

Forgeue  vs  our  iebtes. 
45  In  this  and  the  next ,  Chrift  hath  briefly  co- 
Thentc.  prehended  what  focuer  makethfor  theheauenlie 

life.  Like  as  the  fpirituall  couenant  confifteth  onely 
vponthefe  two  members ,  which  couenaunt  God 
hath  made  for  the  faluation  of  his  Church,  I  will 
W:  ite  my  lawes  in  their  hartes ,  and  I  will  be  merci- 
Ier.it. i i.&.n  full  to  their  iniquitie*.  He  calleth  finnes  debtcs,be- 
caufe  we  owe  the  punifhment  therof,neither  could 
debts' *rC        we ty ame  meanes ma^e  fatisfaftion ,  vnlcffe  wee 
mould  be  difcharged  by  this  remiflion ,  and  we  de- 
fire to  haue  this  remnTion,  as  wee  forgiue  our 
RemKfion  con-  debters  :  that  is ,  as  wee  fpare  all  men ,  and  par- 
ditionali         don  all  men ,  by  whomc  foeuer  we  haue  bin  hurt 

in 


CALVINS    INSTITVTIONS.  Lib.  J.    ijj  * 

sn  a  thing,  either  by  decde  or  word.  Therefore  vn~ 
*cffc  weforgiue  weirial  not  be  forgiue.And  yer  ther 
is  no  merit  in  our  rcmifTion,  but  the  Lord  meant  by 
chis  menncs  to  help  the  weaknclfc  of  our  faith,  that 
it  in  ay  be  not  a  cauie  ,  but  a  figne  of  our  debt  which 
is  forgiucn  vs. 

Jlnd  IcAiic  vj  not  &c. 
46  Becaufc  wehaue  a  continuallcombate,  We         lxCf 
defircto  befumifhed  with  weapons , and  to  be  ay- 

ded, thatwe  may  be  able  to  set  the  vicfcorie.  And  ». »■_ 

nowe  there  be  manic  formes  of  temptations,  For  c-  arc  manifeft. 
«en  the  euiil  demes  of  the  mindc  which  prouoke  vs  j 

to  tranfgrefle  the  Law,which  either  concupifccnce 
putteth  into  our  mindes ,  or  the  deuill  doth  rayfe, 
are  temptations :  and  thofcthinges  which  of  their 
ownc  nature  are  not  cuifl,  are  notwithftandinge 
through  thefubulrie  of  Sathan  made  temptations,  * 

to  drawe  vs  from  God.  And  they  arc  cither  on  the  * 

right  hand,  as  richefie ,  power,  honour ,  &c.  or  on  * 

the  lefte,  as  poucrtie,  contempt, afflictions, &c. 
through  the  fwectneffe  wherof  we  are  either  drun- 
ken ,  or  elfe  we  are  offended  with  their  bitternefle, 
and  focaft  from  vs  our  hope.  And  we  lay  that  God 
leadeth  into  temptation  when  he  giuethoucrthe  How  god  doth 
reprobate  whom  he  hath  depriued  of  his  Spirit ,  to  Jcaci  inro 
become  the  bondflaues  of  Sathan :  which  is  afure  tcn'Pution- 
teflimonie  and  token  of  his  vengeance. 

For  thine  U  the  lyngdowe. 
47  Furthermore  this  is  the  found  reft  of  our  faith, 
to  wit,  that  the  kingdome  is  Gods,  and  the  power 
and  theglorieforeuer.Amenis  added,  whereby  is 
cxprefTed  the  cameftneffe  of  our  defire  to  obtaine 
thofe  things  which  we  hatie  asked  of  God. 

48  We  haue  what  foeuer  we  ought  to  aske  of 
God  taught  vs  by  Chrift,  whome  the  Father  hath  v^ff.17.5. 


1  »3*  AN    ABRIDGEMENT    OF 

Mxt.\f  $.        appointed  to  be  our  teacher*,  and  who  is  his  eter- 
*  Ufxi.%        nail  wifedome*. Therefore  this  prayer  ismoft  per- 
1  feci,  wherto  we  muft  adde  nothing ,  or  from  which 

1  3  we  muft  take  nothing.  For  herein  is  contained  that 
which  is  acceptable  to  God:  which  is  ncceflTarie  for 
ys:  and  which  he  wiiigiuc  vs. 
WemufVadde  49  And  yet  we  are  not  tyed  to  the  words,  or  fil- 
nochmge.  lables,butarc  taught  that  no  man  may  aske  anieo- 
ther  thing,  then  that  which  is  fummaiiiy  contained 
in  this  prayer. 

?o  And  although  we  ought  alwayes  to  figh  &  to 
pray  without  ceafing  lifting  vp  our  minds  vnto  God 
yet  forafmuch  as  our  wcakeneffe  is  fuch ,  as  that  it 
hath  ncede  to  be  holpen  with  manie  helps,let  euery 
man  appoint  him  felfecertainehoures  for  exercile 
fake,  which  let  him  not  omit  without  prayer.  And 
let  be  farre  from  vs  all  fupcrflititious  obferuing  of 
time  and  places. 
JrSh  ceruinde  *x  If  n^uingour  minds  framed  to  this  obediece, 
wefufFer  our  felues  to  be  goucrned  by  the  lawes  of 
Godsprouidence,  wefnallcafiliclearne  to  perfe- 
uere  in  prayer ,  and  with  longing  defires  patiently 
to  waite  for  the  Lordrbeing  alfo  fure  that  though  he 
appeare  nor,  yet  is  he  alwayes  prefent  with  vs ,  and 
that  in  his  time  he  will  declare ,  that  he  hearde  our 
prayers  j  which  in  mens  fight  fecmed  to  be  negle- 
ded. 

5"z  But  and  if  at  length  after  long  way  tinge  our 

fenle  do  not  perceauc  what  good  we  haue  done  by 

We  haue  al-      praying,  yet  our  faith  fh  all  a  flu  revs,  that  we  haue 

wayesthat       obtained  that  which  was  expedient,  feing  that  the 

which»,  expe-  Lorddoth  fo  oftcn  and  fo  fureIy  l)romifc  that  hc 

Iob./.i$.  will naue  regard  of  our  troubles  * ,  after  that  they 

be  oncelayeddowne  in  his  bofomc.  And  by  this 
raeanes  he  ihal  bring  to  palfe  that  we  (hall in  pouer-» 

tic 


CALVINS    INSTITVTIONS.    In,  j.   -37 
tic  abundancc,and  in  affiiclion,confolation. 

Chap.  xxi. 
of  the  eternal!  eUEiion  xthtrcby  God  hath  appointed 
fome  to  faluationtandfome  to  dejimftiov. 

I     A  Nd  novvc  wheras  the  coucnant  of  life  is  not 
.^preached  m  like  fort  among  all  me,  &wher- 
as  it  taketh  not  like  place,  either  equally,  or  perpe- 
tually among  thofe  to  who  it  is  preached:  the  depth  The  depth  of 
of  thewonderfulliudgemcnt  of  God  doth  therein  Godsiud§c 
Ihew  it  felf.  For  vndoubtcdly  this  diuerfitie  ferueth  mcnc* 
the  free  choice  ofGodseternallekclion.  Whereas 
ialuation  is  oflfred  to  fome:  &  Icmc  arc  kept  fro  hea- 
ring the  fame:  by  this  we  hauc  three  molt  fwectc  ^-"a^c" 
fruits.  Firft  that  we  hauefaluationby  the  mere  libe-    C  in*tlon" 
ralitie  of  God.  Which  is  a  great  argument  to  per- 
fwade  vs  both  to  thankefgiuing,&  alio  to  humilitic. 
Secondly  we  (hold  ftraight  way  perifh  amidfi;  fo  ma- 
ny ccrh&s  of  testations  jVnlefTit  were  lurely  confir- 
medynto vs,thatweareinthehandof  God.Laftof      ^    $ 
all  we  fee  that  the  bold  curiofitie  of  me  muft  be  bri-  Curi°us  men 
dledjleft  they  enter  into  a  maze,  whereof  they  {hall 
find  no  ende  ,  and  that  they  may  follow  the  wordc 
without  which  they  lhallalwayes  go  aftray. 

2  We  arc  come  into  the  way  of  faith  faith  Au- 
guftinc*,let  vs  hold  the  fame  ftcdfailly.it  will  bring  ^ug.HomiUm 
vs  vnco  the  kings  chamber,  wherein  all  the  treafurs  ^.3$. 

of  knowledge  and  wifedomc  are  hid. 

3  Ob'tecl.  The  mention  of  prcdeftination'muft  T*«e  mention 
be  buried  as  an  hard  and  dangerous  matter.  ofprcdeftina. 

^».  That  is  to  repiouc  the  Spirit ,  &  to  backbite  [j® bilie?  t6 
him,who  hath  reuealedthofe  things  in  word,which 
were  profitable  to  be  fupprefied. 

Obiefi.  It  is  the  glory  of  God  to  coccalc  a  word*. 


Thus  19.19 


Thingcstobc 
auoyded. 
I 


GenMLiu 


What  fore 
foiowledgcis. 

Prcdc&nation 


Generall 
elc&ion. 


Pamculer 
«£•47.20. 


238  AN    ABRIDGEMENT    OF 

jin.  Sccretcs/aich  Mofes belong  to  our  God3b«t 
he  hath  rcueakd  thefc  things  to  vs  and  to  our  chil- 
dren*. 

4  Obieft.  All  this  whole  difputation  is  daunge- 
rous  for  godly  mindes ,  becaule  it  is  an  cnemie  to 
exhortations,  it  ihaketh  faith^it  troubleth  the  hare 
itfelfe. 

jin.  Let  vs  not  fcarch  out  the  thinges  which  the 
Lord  hath  left  hidden ,  let  vs  not  neglect  the  things 
which  he  hath  brought  to  light:  left  on  the  one  fide 
we  be  condemned  for  too  much  curiofitie,  on  the 
other  for  too  great  vnthankfulneflc.  But  let  vs  fafe- 
ly  follow  the  Scripture,  which  goeth  ftoupingly  as 
with  a  motherly  pafe,  left  it  forfake  our  weake- 
ned*. 

?  ObkEi,  Foreknowledge  is  thecaufe  ofpre- 
deftination. 

An.  The  one  is  wrongfully  made  fubiect  to  the 
other.When  we  attribute  foreknowledge  toGod, 
our  meaning  is  that  alkhinges  haue  alwayesbene 
vn<fer  his  ey  es,  and  in  his  fight,  as  prefenr.  And  we 
call  predeftination  the  eternall  decree  of  God, 
whereby  he  determined  with  him  felfe  ,  what  he 
would  haue  to  become  of  euerie  man.  For  men  arc 
not  created  to  like  eftate :  but  for  fome  eternall  life: 
and  for  fome  eternall  death,  is  appointed.  Where- 
by his  free  election  is  made  manifeft, feeing  it  licth 
in  his  will,  what  {hall  be  the  eftate  of  euery  nation. 
Whereof  God  fhewed  a  token  in  the  whole  iffue  of 
Abraham*. 

6  There  is  alfo  a  certaine  fpcciall  election, 
wherein  appeareth  more  plainly  the  grace  of  God, 
feeing  that  of  the  fame  ftocke  of  Abraham  God  re- 
jected fome  ,  as  lfmael,  Efau  :  and  at  length  al- 
moftallthe  tenne  tribes  of  Uracil :  he  fhewethrhat 

he 


CALVINS  INSTITVTIONS.  Lib.  j.  239 
he  retaineth  others  among  his  children ,  in  noun- 
(hing  them  in  the  Church. 

7     Q?eft*  Why  is  not  the  general  electio  of  one 
people  alwayes  fure  and  certaine? 

j9n.  Becaufe  God  doeth  n$t  ftraight  way  geue 
thofe  the  Spirit  of  regeneration  with  whom  he  ma- 
keth  acouenantjby  the  power  of  which  Spirit  they 
may  continue  vntilltheendinthefamecouenant.  • 
The  fumme  tendeth  to  this  end ,  that;  God  in  his  e- 
ternall  and  vnchangeable  counleli  hath  appointed, 
whome  he  would  in  time  to  come  take  to  laluation: 
and  whom  againe  he  would  adiudgc  to  deftruction.  I 

Which  counleli  as  touching  the  elect  is  grounded  in 
his  free  mcrcie.  And  as  for  thofe  which  he  appoin-  1 

teth  to  damnation  ,  the  entrie  of  Jifc  is  {hut  before  Two  tc/Hmo- 
them,  by  his  iuft  ,  but  yet  by  his  incomprehcnfible  nics  °f<lcfiioa 
iudgement.  In  the  elect  is  calling,  which  iuftificatio 
doth  followe(being  two  tefhmonies  of  election)  yh- 
till  they  come  to  glorie.But  by  excluding  the  repro- 
bate either  from  the  knowledge  of  his  name,  or  fro 
thefanctificationofhis  Spirit ,  he  declarcth  whac 
maner  iudgement  is  prepared  for  them. 

Chap.  xxir. 

The  confimation  of  this  doctrine  by  ttftim 

nt'.  nies  of  Scripture. 

OhieSi. 
X     A  S  God  forfeeth  that  euerie  mans  merits  (hal 
x\be,fo  he  diftinguifheth  betwecne  men.Ther- 
forc  whom  he  knoweth  before  not  to  be  vnworthie 
of  his  grace,  them  he  adopteth  to  be  his  children:&  Of  thefore 
looke  whofe  natures  hefeeth  will  be  bent  vnto  wic-  knowlcdgcof 
kednefTe,them  he  giueth  oner  vnto  the  damnation  mcritt 
of  death. 


€j>b.i  .4. 


T.Tim.%$. 


Election  is  the 
caufcuf  good 
woikes. 


Whence  holy- 
ncs  comcth. 
Eph.u$. 


Examples 
Gen.5l.19 

The  force  of 
the  firft  birth. 


240  AN     ABRIDGEMENT  QV 

jin.  That  is  filthily  to  darken  election  by  putting 
in  the  veils  of  roreknowledg.  Surely  when  Paul  tea- 
cheth  that  we  were  tied  in  Chriit  before  the  crea- 
tion of  the  world,  he  taketh  away  all  refpect  of  our 
worthinefTc. 

z  Obiecf  That  appertained  vnto  the  age  wherin 
the  Gofpellwasfii  ft  preached. 

An.  This  is  lb  filthie  an  muention  that  it  needeth 
none  anfwer. 

3  He  hath  called  vs/aith  Paulc*,  with  an  holic 
calling,not  according  to  our  works  ,but  according 
to  his  purpofc,  and  the  grace  which  was  giuen  vs  by 
Chriftjbefore  the  word  began.  Therfore  he  did  noc 
forefce  vs  to  be  holie,but  he  hath  chofen  vs  that  we 
might  be  hohe. 

Ob.ett.  Godrcpaycththe  grace  of  cledion  to  me- 
rits going  before3notwithftanding  he  graunteth  it 
for  thofe  which  are  to  come. 

jin.  Holinefle  is  dcriued  from  election  as  from 
his  caufe*,and  not  on  the  contrarie. 

4  Therfore  faith  the  Lord*,Iacob  haue  I  foued 
but  Efau  haue  I  hated,  lfforeknowledge  were  of  any 
importance  in  this  difference  of  the  brethren,  it 
mold  be  out  of  feafonto  make  mention  of  the  time, 
feing  they  were  not  yet  borne. 

5  So  meeting  limaell,  he  chofeth  lfaach.  Set- 
ting afide  Manafies ,  he  doeth  more  honour  E- 
pbraim*. 

6  ObieSi.  We  muft  not  determine  of  the  fummc 
of  the  life  to  come  by  thefe  inferiour  &  fmall  bene- 
fits: that  he  which  hath  bin  aduaunced  vnto  the  ho- 
nor of  the  firft  birthjfhould  therfore  bereckenedto 
be  adopted  vnto  the  inheritance  of  heaucn. 

An.  The  Apcftle  was  not  decerned  ,  neither  did 
abufe  the  Scriptunbut  he  faw  that  God  ment  to  de- 
clare 


CALVINS    INSTITVTIONS.    L1B3.     241 

clare  by  an  earthly  figne  the  fpirituall  elc&ion  of 
Iacob,  which  otherwife  lay  hid  in  his  inacccfTiblc 
throne.  Like  as  the  pledge  of  the  heauenly  habita- 
tion was  annexed  to  the  land  of  Chanaan. 

Obitft.  God  forcfeeth  all  thinges  which  he  doth 
not. 

An.  Seing  Peter  faith  in  Luke* ,  that  Chrift  was  Aci.i.it 
by  the  determinate  counfcll  and  foreknowledge  of 
God  appointed  to  death  ,  he  doeth  not  bring  in 
God  as  a  beholder ,  but  as  the  authour  of  falua- 
tion.  9 

7  ObieEt.  He  reckeneth  Iudas  among  the  elect,  How  T  . 
whereas  he  was  a  deuill.  was  atmwigc 

An.  This  is  referred  vnto  his  Apoftolicall  office,  the  deft.0 
which  though  it  were  an  excellent  myrrour  of  the 
fauour  of  God,yet  it  doth  net  containe  in  it  hope  of 
eternall  faluation. 

8  ObieBi  Ambrofe  ,  Origene  ,  Hierome 
thought  that  God  doth  diitribute  his  grace  among 
men,  as  he  forefeeth  that  euerie  man  will  vfc  it 
well. 

An   And  Auguftinealfowas  of  that  mind*,  but  Jjjjt?* 
when  he  had  better  profited  in  the  knowledge  of     ™'IU 
the  Scripture ,  he  did  not  onely  call  it  backe  as  eui- 
dentlyialfe  ,  but  did  ftrongly  confute  it  writing  a- 
gainft  the  Pelagians. 

o     Obiefi.  The  foreknowledge  of  merits  is  not 
indeed  the  caufe  of  predeftination  on  the  behalfe  of 
the  act  of  predefhnating :  but  on  our  behalfe  it  may 
after  a  fort  be  fo  called:  namely  according  to  the  Tkm&tafu*. 
particular  eilimation  of  predeftination.  &-Tra^S 

An.  On  the  other  fide  when  the  Lorde  will  haue  §%*/*'* h, 
vs  behold  nothing  in  elcdion,but  mcere  goodnefle,  0f  cfdthc" 
if  anie  man  defirc  to  fee  anie  more  there,  it  fhallbc  caufc  of 
a  difordcrcd  greedinefle.  eleftioa. 

R 


540 AN    AKKlDOfcMhNl    OV 

Obiecf.  Glorie  is  predeftinate  for  the  cleft  after 

a  fort,according  to  their  deferts:bccaufc  God  doth 

predeftinate  grace  to  them  whereby  they  may  de- 

ferue  glorie. 

.     .  A».  Yea  prcdeftinationvnto  grace  ferueth  the 

is?Siehind-0n  c*e&i°n  of  God,&  is  as  it  were  her  handmaid.  For 

maid  oi  grace  is  predeftinate  for  them  to  whom  the  poflef. 

«kdion.         Son  of  glorie  is  long  time  afligned  :  becaufe  the 

Lord  bringeth  bis  children  to  iuftification  from  c- 

kclion. 

20  Obieft.  Godmouldbecontrarictohimfelfe, 
if  he  inuite  all  men  generally  to  come  to  him ,  &  do 
only  admit  a  fewe  whom  he  hath  chofen. 

An.  The  generalise  of  the  promifes  doeth  not 
take  away  the  difference  of  fpeciall  grace. 

Que  ft.  Howe  mail  thefe  two  be  reconciled,  that 
all  (hould  be  called  vnto  repentance  &  faith  by  out- 
ward preaching ,  and  yet  the  Spirit  of  repentance 
and  faith  mould  not  be  giuen  to  all? 

An.  He  which  thrcatneth  that  when  it  rayneth 
"  ypon  one  citie,thcre  dial  be  drought  vpo  another*: 
he  which  elfewhere  denounceth  a  famine  of  do- 
6trine,doth  not  bind  him  felfe  with  a  certaine  lawe 
to  call  all  men  alike:  and  he  which  forbiddeth  Paul 
to  preach  the  word  in  Afia ,  and  turning  him  from 
Bkhinia  drawethhim  into  Macedonia,  doth  (hewe 
that  he  is  at  libcrtie  to  diftribute  this  treafure  to 
whom  he  will. 

ObitEi.  There  is  a  mutual!  confent  betwene  faith> 
and  the  ward. 

An.  Namely  wherfoeucr  faith  is.  But  it  is  no  new 
thing  that  the  word  doth  fall  among  thornes,  or  in 
ftony  places*:  not  only  becaufe  the  more  part  is  in- 
deed ftubburn  againft  God,but  bicaufe  allhaue  noc 
eyes  and  cares. 

jQwe/?.How 


CALVTNS~lNSTITVTIONS.    Liij.     a4j 

Queft.  How  then  (hall  it  agree  &  hang  together, 
that  God  doth  call  thole  vnto  him>who  he  knowcth 
will  not  come. 

An.  Auguftine  anfwereth  *,  Wilt  thou  difpure      ^  _  , 
with  me?woder  with  me  &  crie  out,0  depth!  Let  vs  Jp^ftSsrAi,' 
both  agree  together  in  fearc  left  we  perifh  in  error.  Epb  i.*l  ' 
Morcoucr  if  election  as  Paule  witnefleth  bee  the  Note, 
mother  of  faith^then  faith  is  not  generally  becaufe 
election  is  fpcciall. 

ii  Furthermore  as  Iacobisreceiucdintofauor 
hauinge  as  yet  deferued  nothinge  by  good  workes: 
SoEfau  is  hated  beingc  as  yet  polluted  with  no 
wickedncs.Wherby  it  appeareth  that  the  foudation 
of  predeftination  is  not  in  good  works.  And  to  this 
end  are  the  reprobate  rayied  vp  that  the  glorie  of 
Godmaybemademanifcft  throgh  thcm.Thcrfore  Tfaeendeof 
if  we  canoe  allege  any  rcafon  why  God  vouchfafeth  reprobation, 
hisofmerciejfaueonliebccaufeitpleafethhim  that 
it  mould  be  io:  neither  {hall  we  haue  anie  thing  clfe 
in  rcie&ing  the  other  but  his  will.  For  as  he  hath 
mcrcie  on  whom  he  will^  fo  he  hardneth  whom  he  rvarn.a .  • 
will*.  «**M* 

Chap,     xxiii. 

^refutation  of  the /launders  wherewith  this  doSfrine 
hath  alw  ayes  bene  wrongfully  burdened, 

Ohieft. 
i   *y4Here  is  indeed  in  God  election3but  not  rc- 
X  probation. 
An.  Election  it  felf  fhould  not  ftand  vnlcfleit  Whom  God 
werefetagainftreprobation.Therfore  whom  God  rcic#ctk 
pafleth  ouer  he  reie&eth  adopting  the  reft  vnto 
faluation.  Whence  cometh  that  faying  of  Chrift 
Euene  tree  which  my  father  hath  not  planted3{hall 
beplucktvp  bytherootes.*  Jiat.i$.i}. 


»44  AW     A  B  K 1 D  U  H  M  fc  N  T     O  V 

ObieSi.  Goddoeth  not  altogether  reicft  thofd 
Whom  in  lenitie  he  fuftereth :  but  he  waiteth  to  fee 
whether  they  will  repent  or  no. 

An.  As  if  Paule  doth  attribute  patience  to  God, 
whereby  he  waiteth  for  their  conuerfion ,  who  he 
Rom.$»zo.        faitk are  mac*e  fr  for  deftru&ion*.  * 

Obiect.  The  vcflels  of  wrath  are  layd  to  be  pre- 
pared to  dc{truction,&  that  God  hath  prepared  the 
veffels  of  mercie  ,becaufe  by  this  mean cs  Paule  a£. 
cribeth  to  God  the  praife  of  faluation,  &  layeth  the 
blame  of  perdition  vppon  thofe  who  of  their  owne 
'fym.s.ii        accord  do  bring  it  vpon  them  felues*. 

An.  God  hardeneth  whom  he  will.  Whereupon 
kfollowcththatthc  hidden  counfcll  of  God  is  the 
caufe  of  hardening. 

harden  fC  %      ^^'  B^  what  "§ht  is  God  anSrie  with  his 

creatures, which  haue  not  offended  him  before ,  ia 

anie  thing?  For  to  adiudge  to  deftruction  whom  he 

will,  is  more  agreable  to  the  luft  of  a  tyrant,then  to 

the  lawfull  fentence  of  a  iudge. 

Thewiilof  j„m  Iris  a  point  ofboldwickedneseuen  lb  much 

office?        as  to  enquire  the  caufes  of  Gods  will:  feingitisthe 

caufe  of  all  things  which  are,and  ought  worthely  to 

be.  Yea  it  is  the  only  and  fole  rule  of  iuftice. 

3  S&efl»  Why  hath  God  from  the  beginning 
predeftinate  fome  vnto  death,  who  feing  they  were 
not  as  yet,  could  not  defcruc  as  yet  the  iudgemenc 
of  death? 

An.  If  all  thofe  be  fubieft  to  the  iudgement  of 
Mu"  *?£"£"   deat^  Dy  naturall  condition,  whom  the  Lord  doeth 
to  deathi  "      predeftinate  vnto  death,  of  what  iniquitie  of  his  to- 
ward them,  {hall  they  com plaine  ?  feing  man  is  the 
caufe  of  his  owne  damnation? 

4  S>ueft,  Were  they  not  predeftinate  before  by 
the  ordinance  of  God  ynto  that  corruption ,  which 

is  now 


CALVINS    INSTITUTIONS.  L1B.3.    345 
is  now  pretended  for  the  caufe  of  damnation? 

jin.  Iconfeffe  indeed  that  all  the  children  of  A-  A  fimilitude 
dam  are  fallen  into  this  miferie  of  condition,by  the 
will  of  God.  But  O  man  who  art  thou  that  difputeft 
with  God  ?  Hath  not  the  potter  power  to  make  of 
the  fame  lump  one  vefiell  to  honor.and  an  other  to  _ 
diihonor?  *"*M' 

Obietf.  The  iuftice  of  God  is  not  fo  defended.For 
it  fecmeth  that  there  is  nothing  elfe  faydein  this 
place,  but  that  God  hath  fuch  power  as  can  not  be 
hindered,but  that  he  may  do  whatfocuer  he  will. 

An.  Godis  righteous  and  hateth  iniquitie.  But 
and  if  we  can  not  comprehend  his  iudgements,  will  £  . n     - 
we  therefore  be  fo  bold  as  to  difalow  them? 

?     I  fay  with  Auguftine,that  they  are  created  of 
God  who  without  doubt  he  knewc  before  mould  go 
into  defrrudioj&that  was  fo  donebecaufehe  wold  Faithfull  igno- 
haucitfo.Butwhyhewold,itisnotforvstorcquire  ranee  is  better 
Becaufe  faithful  ignorace  is  better  then  ra(h  know-  tr»enrafti 
ledge*.Paulerefted5becaufe^hefoundwondering*.^^d^ 
We  learne  to  fpeake  wel,whe  we  fpcake  with  God*.  ^p0ji  Ser.20 ' 

6    Que [i.  why  mould  God  impute  thofe  things  *  Rom.  1 1 . 3  z 
for  finne  vnto  men  ,  the  neceflitie  whereof  he  hath 
layd  vpon  them  by  his  predefrination? 

An.  God,faith  Salomon*,hath  made  all  thinges  T?ro.\6,^ 
for  him  felfc  ,eucn  the  wicked  man  for  the  cuill  day. 
Therfore  cuen  from  their  mothers  wombe  they  are 
borne  the  children  of  death,  who  by  their  deftru- 
dion glorifie  his  name. 

ObieSi.  There  is  no  neceflitie  layd  vpon  them  by 
the  prouidence  of  God,  but  they  are  rather  created 
of  God  in  that  eftate ,  becaufe  he  forefawc  their 
wickednefle  which  was  to  come. 

An.  Life  &  death  are  rather  anions  of  Gods  wil, 
then  of  his  foreknowledge  ,  therefore  it  is  in  vaino 

R  iij 


All  thingc* 

conac  to  parte 
by  ordinance. 


An  abfurditie. 


The  free  will 
of  Adam. 


The  diftlnclion 
of  i  utterance  §e 
v/ill. 


*  Lib.6.dc  gen 
ad  htteram.cap 

Gen.i  31. 
The  matter  of 
euill  is  of  man 


Acceptingcof 

pcrfons 


*4*  AN    ABRIDGEMENT    OF 

to  mouc  anic  queftion  about  his  foreknowledge, 
where  it  is  cer  tame  that  ail  things  come  to  pafl  e  ra- 
ther by  ordinance  and  commandement. 

7  ObieSi.  This  is  not  extant  in  plaine  wordes 
that  it  was  decreed  by  God,that  Adam  iliold  perifh 
by  his  fall. 

An.  As  if  the  felfe  fame  God,  who,  as  the  Scrip- 
ture doth  declare  doth  whatfoeuer  he  will ,  crea- 
ted chenobleft  of  all  his  creatures  to  anvneertaine 
ende. 

ObitB.  He  had  free  will,  to  fh  ape  his  owne  for- 
tune :  and  God  appointed  nothing,  but  to  handle 
him  as  he  deferued. 

An.  Where  {hall  that  omnipotencie  of  God  be 
then,  whereby  he  gouetneth  all  things  according  to 
his  fecrctcounfell,  which  doth  not  depend  vpona- 
nie  other? 

8  Obietf.  The  wicked perim, God fuffering,& 
not  willing  their  deftruclion. 

An  But  why  mould  he  furFer  it  fauc  only  becaufd 
he  will  haue  it  fo?  I  fay  with  Auguftine*,that  the  wil 
of  God  is  theneccflitie  of  things :  &  that  that  muft 
needs  come  to  paffb  which  he  (hall  wilUike  as  thofc 
things  {hall  truly  come  to  pafTe  which  he  hath  fore- 
fcene.  The  caufe  of  euill  is  in  man,  becaufe  thofc 
things  which  God  made  were  verie  good*. 

o  For  though  man  was  created  by  the  cternall 
prouidence  of  God,to  that  calamine  whereto  he  is 
fubied,  yet  he  tooke  the  matter  thereof  ofbimfelfc, 
and  not  of  God,  becaufe  he  isfo  loft  by  none  other 
meanes  fauc  onely  becaufe  he  is  degenerate  from 
the  pure  creation  of  God,  vnto  corrupt  wickednes. 

10  ObieEl.  There  mould  be  then  accepting  of 
perfons  with  God,  which  the  Scripture  doth  euery 
where  denic :  therefore  cither  the  Scripture  is  con- 
trary 


CALVINS  INSTITVTIONS.  Ln.j,  a47 
frarie  to  it  fclfe,  or  elfe  there  is  relpecl:  of  mcritcs  in 
«he  election  of  God. 

j4n.  In  that  God  chufeth  one  man  &  rcfufeth  an 
©thcr,that  doth  not  come  fro  the  refpect  of  ma,  but 
fro  his  mercy  alone,for  which  it  ought  to  be  free  to 
vttcr  &  (hew it  felfe  when  and  fo  often  as  he  will. 

1 1  Obietf.  If  God  find  all  men  guiltie  let  him  pu- 
ni(h  all  alike :  if  guiltleife ,  let  him  withold  the  rigor 
of  his  iudgementfrom  all. 

jin.  All  are  guiltie :  but  the  mercie  of  God  relee- 
ueth  andfuccourcth  certaine. 

Obie&.  Letitfuccourall. 

An.  It  is  meet  that  by  puniming  he  likewife  mew  Note, 
himfelfetobe  a  iuft  iudge.  In  giuing  to  fomethat  Gracegcucth 
which  they  do  not  deferue ,  he  declareth  his  free  wlthouc  mcric- 
grace :  in  not  giuing  it  to  all  ,  he  declareth  what  all 
deferue. 

iz  ObieSl.  By  this  meanes  all  defire  of  well  do- 
ing fallcth  flat  to  the  ground.  For  if  God  hauede-  Prcdeftination 
creed  faluation,  he  will  bring  vsvnto  it  in  his  time:    oth  n°ttakc 
if  he  haue  appointed  death,  we  mold  in  yaine  ftriue  defireof  well 
againft  it.  doinge. 

An   ButPaule  faith,  that  we  arechofen  to  this 
end,that  we  may  leade  anholy  &vnblamcable  life*.  E^«M« 
If  holinelTe  of  life  be  the  end  of  election,it  ought  ra- 
ther to  awake  vs  to  thinkc  thereupon  ioyfully,then 
to  feme  to  be  a  cloake  for  fluggiflmeflc. 

13  Obieci.  Such  doctrine  ouerthroweth  all  ex- 
hortations to  liuc  godlily. 

An.  Paulewasanopenandloudcproclaimerof 
election*:  was  he  therefore  cold  in  admoniming  &  ^  .'•* ** 
exhorting?  Chriftcommandethtobelceueinhim: 
and  yet  he  faith,  No  man  can  come  vnto  me,but  he 
to  whom  it  fhallbe  geuen  of  my  Father*.  Therfore  lob.e.Cu 
we  muft  preach  godlineffe ,  that  God  may  be  wor- 

R  iiij 


Rom.%.26. 


Calling  is  free, 


*48  AN    ABRIDGEMENT    OF 

aright,  and  likewife  predeftination ,  that  he  which 
hath  cares  to  hcare  of  the  grace  of  God  may  gloric 
in  God  and  not  in  him  felfe. 

14  Notwithftadinglct  offence  be  auoyded  wife- 
ly, fo  much  as  may  be.  For  it  is  neceffarie  that  thofe 
things  which  are  fpoken  truely ,  bcalfo  fpokenap- 
pertinentlie. 

Chap,    xxiiii. 
That  eleflion  is  confirmed  by  the  calling  of  God 3&  that 
the  reprobate  do  bring  vpen  them  fe lues  the  iufi 
iudgemem  whereto  they  are  appointed» 

I     A  Nd  God  by  his  calling  doeth  make  cle&ion 

xxmanifeft.  For  whom  he  knewe  before,  them 
alfo  he  hath  ordained  before,  whom  he  hath  ordai- 
ned; them  alfo  he  called  :  whom  he  called  them  he 
luftified,  that  he  may  in  time  to  come  gloririe  the*. 
Such  calling  is  made  partly  by  the  preaching  of  the 
word  of  God,partlyby  the  power  of  the  Spirit,who 
is  called  the  feale  and  carneft  of  the  inheritance  to 
come*. 

'■Queft*  Why  doth  he  not  teach  all  men,that  they 
may  come  to  Chrift? 

jin.  Whome  he  teacheth  them  he  teachethin 
mercic:  whom  he  doth  not  teach,he  doth  net  teach 
in  iudgement,  becaufe  he  hath  mercie  on  whom  he 
will,and  hardeneth  whom  he  will*.  For  his  calling 
is  free. 

z  And  we  hauc  and  fee  in  the  Propher,to  whom 
he  offercthhis  word*:  I  am  founde  of  thofe  which 
fought  me  not:  I  haue  plainely  appeared  to  thofe, 
which  did  not  aske  me. 

3  Obiecl.  God  giuethvs  his  Spirit  that  we  may 
bcleeue. 

An,  Wc 


CALVINS    IS|STITVTJIONS.    Lib.).    249 

An.  Wee  doe  not  fo  make  man  Gods  fellowe  la- 
bourer. 

ObieEi.  We  muft  hang  election  vpon  faith,  for  it 
is  doubtfull  and  vneffe&uall,vntill  it  bee  confirmed 
by  faith. 

An.  Ele&ion  doth  not  depende  vppon  faith,  but  Whence  faitfc 
faith,which  we  receiue  when  we  be  inlightened  by  comcth. 
preaching,and  the  brighrnes  of  the  holie  ghoft  ma- 
kech  vs  not  to  doubt  of  our  election. 

4  Thereby  it  commeth  to  parte  that  wercmaine  whence  our 
ftable  againft  the  greeuous  and  dangerous  tempta-  ftabi.Iitie 
tions  wherewith  Satan  ftiikcth  the  faithfull,whiles  comcth. 
that  difquieting  them  with  doubting  of  their  eJe&i- 
on,hc  doth  alio  prouoke  them  to  a  wicked  defire  to 
feeke  the  fame  out  of  the  way. 

$  Therfore  if  we  feek  to  be  furc  of  our  election,  Mut.i.if, 
v/e  muft  turnc  our  eies  vnto  Chrift,in  whom  alone 
the  foul  of  the  father  refteth,and  not  in  our  felucs*. 

6  There  is  alfo  another  (lay  of  our  election  to  c- 
ftablifh  our  confidence,  which  wee  ioyne  with  our 
calling.  For  whom  Chnftreceiueth  into  the  bofom 
of  his  church,after  he  hath  illuminate  them,  them 
he  receiueth  into  hi*  tuition  and  cuftodie:&  whom 

he  receiueth,being  commuted  to  him  of  his  father,  ^-^37J9« 
them  he  keepeth  vnto  eternall  life*.  *17'  ,I2* 

Qusfl.  Howe  mould  calling  aiTure  vs  of  our  ele-  ^ 
ction,  feeing  manie  are  called,  andfewe  chofen*.  •  ?Cor.io!ii. 
Alfo  let  him  that  ftandeth  wcll,takc  heede  that  hee 
fallnot*. 

.   An.  Chrifthath  deiiuercd  vsfr6thatcare,fay- 
ing,I  know  my  fheepe,and  I  giue  them  eternalllife, 
neither  (hall  they  penfh  for  euer,  neither  fhallanie  ^*10'^" 
man  take  them  out  of  mine  hands*. 

7  ObieEi.  But  thofe  which  feemed  to  be  Chrifts 
doe  oftentimes  fall  away:  and  where  Chrift  affir- 


I*b.if>it* 


iCor.xo.i2* 

ErTedsoffecu- 
«tic. 


Callingcis 
double. 
I 
Vniuerfall. 

z 
Spcciall. 


Ioh.e.yo. 

How*.  38. 

Grcgorics 

error. 


5j©  AM    ABRIDGEMENT    OF 

mcth  that  none  of  all  thofe  hath  perKhed  which 
were  giuen  him  of  his  father*  ,  hee  excepteth  the 
fonne  of  perdition. 

An.  Such  did  notftickcto  Chrift  with  that  affi- 
ance of  heart,wherby  the  certaintie  of  our  election 
is  confirmed  vnto  vs.They  went  out  from  among  vs 
faith  Iohn^but  they  were  not  of  vs.  For  if  they  had 
been  of  vs,  they  would  haue  tarried  with  vs*. 

Obieft.  Let  him  that  ftandcth  well,  take  heedc 
leafthcfall*. 

An.  Paul  dhTwadethfrom  the  carelefTe  and  diflb- 
lute  fecuritie  of  the  flefh, which  bringeth  with  it  ar- 
rogancie>extiuguifheth  humilitie,and  bringeth  for-» 
getfulnefle  of  grace  receiued. 

8  But  there  is  a  double  kinde  of  calling,  vniuer- 
faU,  whereby  God  through  the  outward  preaching 
of  the  worde,  biddeth  all  men  come  to  him,  as  well 
good  as  euill.  And  there  is  alio  an  other  fpecial  cat» 
Eng,whcreof  for  the  moft  part  hee  vouchfafeth  the 
faithfull  onlie,when  as  hee  bringeth  to  pafTe  by  the 
inward  illumination  of  the  fpirite ,  that  the  worde 
preached  doth  take  roote  and  fettle  in  their  hearts; 
andyethedothfometimes  make  thofe  alfo  parta- 
kers thereof,  whom  hee  doth  illuminate  onlie  for  a 
feafon :  then  afterward  he  forfaketh  them  for  their 
vmhankefulnefie ,  and  ftriketh  them  with  greater 
blindneffe. 

9  That  is  the  reafon  for  which  Chrift  faith,  that 
none  is  pcrimed  but  the  loft  childe*. 

ObieB.  The  Lord  faith  that  hee  had  chofen  him 
with  the  Apoftles*. 

An.  That  is  onelic  referred  vnto  his  miniftc- 
rie. 

Obieft.  Gregorie  faith  that  wc  are  certaine  one- 
lie  of  our  calling,and  vncertainc  of  our  election. 

An* 


CALVINS    INSTITUTIONS.    L11.3.    aji 

Ah.  He  was  decciued,becaufe  he  hanged  cle&i- 
on  vpon  the  merites  of  works. 

I  o  Furthermore,  the  elect  are  neither  forthwith  rhe  ^iaetfc 

Co  foone  as  they  are  borne,  neither  all  at  one  time,  calling  of  the 
gathered  into  the  {heepfold  of  Chrift  by  calling,but  faichfull.  ^ 
asitfeemeth  good  to  God  to  diftribute  his  grace 
vnto  them.  And  before  that  time  they  wander  in  the 
common  wildernefle,  neither  do  they  any  whit  dif- 
fer from  other  men,fauc  onlie  that  they  are  defen- 
ded by  the  fingular  mercie  of  God,  that  they  runnc 
not  headlong  into  vttcr  dcftiu&ion» 

ObieSl.  Paul  in  the  time  of  his  Pharizaifmeliucd 
vnreproueable*.  P6.$.j. 

An.  I  graunt:buthe  was  not  therefore  more  ac- 
ceptable to  God,  then  Ariftides ,  Socrates,thc  Cu- 
rij,&c.whofe  integritic  is  commended. 

ObUEf,  Cornelius  his  almesand  praiers  were  ac-  A8.19.U 
ceptedofGod*. 

An.  It  appcareth  that  he  was  then  alreadie  illu-  How  Cornelim 
minate  and  rcgenerate,fo  that  he  did  want  nothing  h,s  almcs  al»d 
befides  the  euident  reuelation  of  the  Gofpell.  Ycc  acceptable.1* 
were  faith  Paul  oncedarknes, but  nowlightin  the  Epb.i.iz.  * 
Lord:\valke  as  the  children  of  light*.  *  1  P*M-J 

I I  What  manner  feede  of  election  was  there  in 
thofe  which  wallowed  in  vnfpeakable  wickedncs*?  ioh.i.u 
Whatbud  of  righteoufnesinRahab  thcharlotbc  *2%j».zt.i6 
fore  faith*,in  Manafl'es*,in  theThcefe*  ?  *-U^5-4*. 

ii  Therefore  asGod  fmifheth the  faluation to- 
ward his  elcc"t,whereto  he  had  appointed  them  in 
his  eternallcounfell ,  through  the  force  of  his  cal- 
ling:fo  he  hath  his  iudgemets  againft  the  reprobate, 
whereby  he  executeth  his  counfell  concerning  the.  * 

For  fomtimes  he  depnueth  them  of  power  to  heare  * 

his  word:fometiroes  he  doth  make  them  more  blind 
by  the  preaching  thereof.Of  the  former  wehaue  an 


An  example  of 
wantc  of  the 

wordc 


Examples  of 
blindnes* 


Cor.4.7. 


Ua?.j|.48. 


ASl.16.x4 
*  Exod.4.11. 


*j»  AN    ABRIDGEMENT    OF 

example  in  the  nations,  from  which  God  hyd  the 
wholefome  light  of  his  wholefome  doctrine  about 
foure  thoufandyceres  before  the  coming  of  Chrifh 

Ob.  They  were  not  made  partakers  of  fo  great 
abenefice^ecaufethey  were  not  worthie. 

An.  Their  pofteritie  was  neuer  a  whit  more  wor- 
thy,which  thing  befides  experiece  the  prophet  doth 
plentifullie  witneffe*,  who  reprouing  incredulitie, 
mixed  with  grofTe  blafphemies  ,  doeth  notwiths- 
tanding auouche  that  there  fhoulde  a  Redeemer 
come. 

Que  (I.  Why  is  it  rather  giuen  to  the  poftcritie 
then  to  their  fathers? 

An.  He  may  torment  him  felfe  in  vain  c,  who  fee- 
keth  a  caufe  hcere  higher  then  the  vnfearchable 
counfell  of  God.Of  the  other  member  wee  haue  ex., 
amples  daily ,&  alfo  there  be  manie  extant  in  fcrip- 
ture:  There  is  a  fermon  made  before  an  hundred, 
twentie  embrace  it,  the  reft  make  fmall  account  of 
it,or  els  laugh  at  it,or  loath  it. 

Ob.  Such  diuerfitieproccedethfro  their  malice, 

An.  The  nature  of  the  other  mould  be  polTefied 
with  like  malice,  ynlefle  God  did  rcfourme  it  by  his 
goodneffe. 

1 3  Que/}.  Why  doth  he  giue  grace  to  the  one 
and  omit  the  other? 

.^w.Luke  fheweth  a  caufe  of  thofe  which  imbrace 
the  worde:becaufe  they  are  ordeincd  to  life*:  wee 
haue  an  example  in  Lidia  the  purple  feller*.  What 
{hall  we  then  think  of  the  other,faue  only  that  they 
are  velfelles  of  wrath  vnto  difhonour  ?  Such  was 
Pharao  * ,  fuche  were  the  lewes  in  Chrifte  his 
time*. 

14  Qj*eP'  But  why  doe  thefe  continue  obftinatc 
when  the  other  are  framed  to  obedience  ? 

An. 


CALVIMS     IrtiTITVTlONS»  L11.3.      2;$ 

v/fw.  Becaufeas  Faul  anfwereth3theLordraifed 
them  vp  from  the  beginmng3that  he  might  (hew  his  ?&*  9-7* 
name  in  all  the  earth*". 

i  j  ObieSt.  GodwiJI  not  the  death  of  a  firmer, 
but  that  he  may  be  conuerted  andliue*.  Exjcb.^iT/, 

jin.  If  he  will,who  {hall  let  him?  but  hee  will  put 
the  penitent  in  hope  of  pardon :  becaufehe  is  rea- 
dic  to  pardon3fo  foone  as  a  finnerfli  all  bee  conuer- 
ted. Therefore  he  w;ll  not  his  death3becaufe  he  wil  * 
leth  repentance. 

QbieSt.  God  will  haue  all  to  be  faued.  ,  Ttm.i,^ 

.  jin*  That  is,he  hath  fhut  the  way  to ialuationa- 
gainft  none  order  of  men. 

ObteEf.   God  will  haue  mercy  vpon  all. 

Jti.  I  will  haue  mercie  on  whom  I  will  haue  mcr- 
cie :  and  I  will  ihewe  mercie  to  whom  I  willfhewe 
mercie*.  Exod.n.jft 

Obietf.  God  receiuethalltorepentance^neither 
will  he  haue  anie  toperim.  2  Tet.14, 

*An.  But  conuerfion  is  in  the  hand  of  God.He  gi- 
uetha  flelhieheartbuttoafew*.  Ezjcb.tf.it 

ObkB.  Turne  you  vnto  me3and  I  will  be  turned 
vntoyou*.  Zacb.i+ 

An.  Nomancommeth  vrito  God}vnlefTche  be  . 
preuented  ofhim.Wherupon  Icremie  faith*,Turn  er'*u  l 
mee  O  Lorde,and  Iihallbe  turned  :  for  fo  foone  as 
thou  turnedft  me  I  repented. 

\6  Obietf.  If  the  cafe  fo  ftandc  the  promifes  of 
the Gofpel (hall  carriebut  fmallcredite,  whicha- 
uouchthat  Godwilleth  that  which  is  contrarie  to 
his  dccree,which  cannot  be  broken. 

jin%  The  gen erall promifes  offaluation,doeno-  The  vninerfal 
thing  difagree  with  the  prcdeftination  of  the  repro-  promife  of 
bate.And  they  are  made  cfre&uall  to  vs3  when  wee  totovioft 
rccciue  them  by  faith  :  on  the  other  fide  when 


1U  AN     ABRIDGEMENT    OF 

faith  is  made  void3the  promife  is  therewithal!  abo- 

Iifhcd. 

£>Heft.  But  why  doth  he  name  all? 

j  An.   That  the  confeiences  of  the  godlic  may  the 

more  izfehc  rcft,when  they  vnderftande  that  there 

is  no  difference  of  finnes,  fo  faith  bee  prefent :  and 

that  the  wicked  may  not  obiect that  they  want  a  for- 

*  trefTe,  whither  they  may  repaire  from  the  flauerie 
of /inne^when  as  through  their  vnthankfulnes  they 
refufe  it  when  it  is  offered. 

ObieB.  There  is  nothing  more  difagrecingwith 
n  ?   a       the  naturc  of  God3then  that  there  fhould  be  in  him 

will  or  god.  j      ii       ... 

•  a  double  will. 

An,  Though  the  will  of  God  bee  manifolde  as 
concerning  our  fenfe  &  vnderftanding,  yet  hee  wil- 
leth  not  fometimes  this ,  fometimes  that  in  him- 
felf:  but  according  to  his  wifedome  which  is  dinerf- 
tfb,},j;  lie  manifold,as  Paul  calicth  it*,  doth  make  our  fen- 
fes  amazed3vntilitfhalbe  graunted  vs  to  know,thac 
he  will  that  wonderfullie  which  nowfeemeth  cou- 
trarietohiswill. 

ObieB.    Seeing  God  is  a  father ,  it  is  an  vniuft 

thing  that  hee  fhouldc  caft  of  anie,fauehim  who 

through  his  owne  fault  hath  deferued  this  before* 

An.   As  if  Gods  liberalitie  did  not  reache  eucn 

vnto  fwinc  and  dogsrwho  bringeth  foorth  the  funne 

Af/ff.5.45.        vpon  the  good  and  the  euill,  yet  the  inheritaunce  is 

Mat.*}.}*.      laid  vpbut  for  a  few,to  whom  it  fhall  befaid,  Come 

yceblefled3&c. 

ObieB.  God  hateth  nothing  of  that  which  hee 
hath  made. 

An,  God  hateth  the  reprobate:bccaufe  being  de- 
ftitute  of  his  fpirite,  they  can  bring  foorth  nothing 
Why  the  repro  but  caufe  of  curfe . 

bate  arc  hated.     ObieB,  There  is  no  difference  between  the  lew 

and 


CALV1N5  INSYITVTIONS,  Lis.?.  555 
and  the  Gentile*,  therefore  the  grace  of  God  is  fee 
before  all  indifferently. 

An.  God  calleth  afwell  of  the  Icwcsas  of  the 
Gentiles  according  to  his  good  pleafure,  fo  that  he 
is  bound  to  none. 

ObUEl.  God  hath  {hut  vp  allthinges  vnderfinne,  fl^,,,.^ 
that  he  may  haue  mercie  vpon  all*. 

jins  NameliCjbecaufc  he  will  haue  the  faluati- 
on  of  all  thofc  which  are  faucd  to  be  afcribcdvnto 
his  mercie  ;  although  this  benefite  be  not  common 
to  all. Let  vs  eric  out  at  fuch  depth,  O  man,whoart 
thou  that  difputeft  with  God*.  For  Augufhne  doth 
trulie  affirme  that  they  dealpcruerflie,whichmea-  "^ 
fure  Gods  righteoufneffe  by  the  meafure  of  mans 
righteoufneffe. 

Chap,  x  x  v. 
Of  the  refurrcStion* 

I     ALthovgh  Chrift  hauingouercomc  death 
Xlhath  giuen  vnto  vs  the  light  of  life,  becing 
nownotftrangers  but  of  the  houfholdof  God,  that 2  tm'lM 
we  may  want  nothing  vnto  perfect  felicitieiyet  let  it 
not  be  as  yet  troublefome  to  vs  to  be  cxerciled  in  an 
hardc  wai  fare  :  becaufe  wee  hope  for  thofe  thinges 
which  do  not  appearc*.Hence  we  haue  need  of  pa-  ^m%   x 
tience^eaft  being  wcarie  we  either  turne  our  backs, 
or  forfake  our  ftanding .Wherefore  he  hath  found-  Thepatience 
lie  profited  in  theGofpell,  who  is  acquainted  with  of  the  fairhfulL, 
acontinuallmeditationof  the blefled refurredion.  JjJ*^jon  of 

2  For  feeing  that  it  is  our  onlie  &  perfect  felicitic  re&jon.' 
to  be  ioined  witjj  ourGod,we  muft  lift  vp  our  minds  Chriftian  felt* 
vnto  the  refurrection*.   For  our  conuerfation  is  in  cit«e. 
heauen,from  whencewealfo  lookefora  Sauiour*,  T'jf'J'*0, : 
to  our  redemption*. 


1  Jfr  AIM       «BRlUUtKltJNT      OF 

3  The  veric  weight  of  the  thing  it  felfewill  nW~ 

pen  our  defire.  Neither  doth  Paul  without  cauie  a£- 

^ir.15.14.        *irme,that  vnlefle  the  dead  rife  againe,all  the  whole 

Gofpellis  vaine  and  deceitrlill*:  becaufe  our  eftate 

fhoulde  be  more  miferable,  then  the  eftate  of  other 

-  liuing  creatures, feeing  we  are  euery  hourc  as  fheep 

appointed  to  bee  flaine*.  And  therefore  all  the  au- 

thoritie  of  the  Gofpcll  lhoulde  fall  to  grounde, 

which  both  ouradoption,and  the  effect  of  ourfal- 

Hclpes  uatio  doth  coprehend.  Furthermore  that  our  faith 

h      1     2       mayouercomealllets,thefcripturcminiftrethvnto 

Thil.7i.il.         vs  twohelpsrthe  oneism  thefimilitude  of  Chrift*: 

1  The  liklic-     the  other  in  the  omnipotence  of  God*.  For  Chrift 

l°cctC^m        isthefirftfruitesof  the  refurredion  ::  then  they 

*j  for.  1 5.2  2     that  are  Chrift s3euerie  one  in  his  owne  order.* 

a  The  power       4  Paul  faith  breiflie  concerninge  the  power  of 

of  God.  God  that  he  may  make  faith  he,our  vile  bodies  like 

to  his  glorious  body  accordinge  to  the  working 

of  his  power^whereby  he  is  able  to  fubdue  all  things 

tohisielf. 

P&3.20.  Therfore  let  vs   with  Paul  triumph  amidft  the 

flghtjbecaufe  he  is  able  who  hath  promifed  vsthc 

Comfort.        lyfe  to  come,  to  keepe  that  which  is  committed  to 

him:  &  fo  let  vs  rcioice  that  the  crown  ofrighteouf- 

aCV.4.8         nesislaidvpforvs,which  theiuft  iudge  (hall  geue 

vs*. 

Beaftlie  blocki    S  But  this  brutifh  blockifhnes  hath  reigned  during 

flincs.  ailagesjwhich  the  Sadducees did openlie  profeffe, 

Jtf*/.i2.i8.^      tfat  thereisnorcfurre&iomyeathatthe  foulesare 

u\'  °'2/-.      rtiortair.Whcrofa  s  of  an  opinion  gcnerallie  recei- 

_   .  ued  Salomon  fpeaketh  when  he  faith  that  a  liuine 

dogis  better  then  a  lion  that  is  dea^,  and  m  an  o- 

ther  place,Whoknoweth  whether  mansfoulc  goeth 

tdtc.  j.      •»  1  vpward  &  the  foule  of  a  beaft  difcend  downeward.* 

But  the  whole  Scripture  dothcrye  that  thereJhall 

be 


be  none  ende  neither  of  the  blefTednes  of  the  clec~r, 
neither  of  the  punilhmcnt  of  die  reprobate. 

Obiecl.    The  kingdome  of  Chrift  endureth  but  a  Chilians, 
thoufandyeercs*.  ^/w.20.4 

Jin.  This  is  achildim  furmizc:  for  he  fpeaketh 
not  in  that  place  of  the  eternali  blefTednefle  of  the 
churche,but  of  diuers  troubles  which  were  prepa- 
red for  the  Church  whenflie  was  as  yctvponthe 
earth. 

Obieff.  It  were  too  great  cruelticinGod5if  the 
wicked  fhould  be  punifhed  eternalhe. 

jint  God  is  notimurious  ,if  he  depriue  them  of 
his  kingdome,  who  made  them  fclues  vnworthic 
thereof  through  their  vnthankfulnelfe. 

Obiect.  But  their  finneslaft  but  for  a  time.  Why  the  pa. 

jin.     But  the  maieftie  of  God  which  they  haue  "lflim.ent  of 
offended  by  finning  is  eternali.  Therefore  it  is  for  lmnc  IS  ctcrnal 
iuft  caufes  that  the  remembrance  of  their  iniquitie 
doth  not  penfh, 

Obiefl.  Then  their  punimment  (hall  bee  greater 
then  their  offence. 

jtn.  Itis  vntollerable  blafphemie,  when  as  the 
maieftie  of  God  is  fo  lightlie  efteemed  ,  when  as 
there  is  no  greater  account  made  or  the  contempt 
thereof jthen  of  the  deftruclion  of  one  foule.  The  foule  doth 

6   Ob/eft.  The  whole  man  {hall  die :  therefore  not  die 
the  foules  {hall  rife  againe  with  the  bodies. 

-An.  This  is  a  beaftlic  error  to  make  a  vaniflang 
blaft  of  the  fpirite  created  according  to  the  image 
of  God,  and  to  bring  to  nothing  the  temple  of  the 
holie  ghoft  :finallic  to  robbe  that  part  of  vs  where- 
in the  Godhead  {hineth  moft,  of  this  gift  3  fothat 
theftatcof  the  bodiemoulde  bee  better  then  the 
ftitc  of  the  foule. 

Quefi.  What  midle  ftatcof  the  foulesjis  there? 
S 


*>» 


n  11       n  jl»  iv  x    is 


u.  in  t  ii     i 


•Mat.)  8. 
Iob.ti.il 


Abrahamcs 
bofome. 

lud.6 

Manicheus. 


Death  acciden 
tall. 


^».13.4. 
Baptifme. 


An.  It  is  neither  lawful  nor  expedient  to  enquire 
curioufly.lt  wasfaid  to  the  theef,this  day  thou  (halt 
bewithmeinParadife*.  Letvs  comend  our  foules 
to  Chrift,as  did  Stephen*.The  foules  of  the  repro- 
bate fuflferfuch  torments  as  they  haue  deferued*. 

Shteft.  Where  (hall  they  be  ? 

■  An.  There  is  not  that  demenfion  of  the  foulc 
which  is  of  the  body  .The  gathering  together  of  the 
holy  fpiritsis  called  Abrahams  bofomedtis  enough. 
Iude  afTigneth  the  fame  lot  and  portion  to  the  re- 
probate which  heallotreth  to  the  diuels*. 

7  ObieEt.  The  immortall  foules  ihall be  cloathed 
with  new  bodies.For  it  is  not  likely,thac  flefh  which 
is  vndeane  (hall  rife  againe. 

An.  As  if  there  were  none  vncleannefle  of  the 
foulesrneither  could  that  be  purgedby  God,which 
is  infected  &  defiled  with  the  blot  of  fin.  Euery  one 
faith  Paul,(hal  rcceiuc  by  his  body,whether  good  or 
euil.  And  this  doth  plaine  reafon  telvs.For  if  death 
which  hath  his  beginning  fro  the  fal  of  man,be  acci- 
dentallthe  reftoring  which  Chrift  brought  apper- 
taineth  to  the  fame  body,  which  began  to  bee  mor- 
tall.Moreouer  if  wemufthaue  new  bodies  giuenvs 
where  is  the  likelihood  of  the  head  and  members  ? 

8  Therfore  the  fpirit  of  God  doth  euerie  where 
in  the  fcripture  exhort  vs  to  hope  for  the  refurre- 
ction  of  our  flefli*.  And  baptifme  is  vnto  vs  a  ieale 
of  the  refurrettion  to  come*.  To  the  fame  end  ten- 
deth  the  word  Sleeping,  which  gaue  alfothe  name 
to  church  yards.Therfore  we  fhallrife  againe  in  the 
fame  flefh  which  we  beare,as  touching  the  fubftace 
but  the  qualitie  (halbe  changed,and  the  eftate  lhall 
befarremore  excellent :  for  the  corruptible  bodie 
{hall  put  on  incorruption* .  Alfo  we  muft  note  a  dif- 
ference betweene  thofc  which  died  long  agoc,  and 

thofe 


CALVINS    INSTITVTIONS.  lib.j.      i$9 
thofe  whom  that  day  fhal  finde  liuing  &  remaining. 
For,asPaulwitnefTeth*,  *vcihallnotairflecpc,but  1C0r.15.55. 
wc  fhall  be  all  changed.  Neither  (hall  thofe  which 
then  are  aliue  preuent  the  dead,  but  rather  they  1C0r.15.j1. 
ihallnfe  againefirftjwhichhaue  fiept  inChrift*. 

Ob'nSi.    It  is  appointed  for  all  mortall  menonce  Thf.^.i^. 
to  die*.  Heh*Vf* 

An.   Where  the  flate  of  nature  is  changed  it  is  a 
kinde  of  death. 

9  Q*cft'  Bywhatrightisthercfurre&ioncom-  :hercfur 
mbn  to  the  wicked  and  to  thofe  which  are  accurfed  rcd?°"  of  *e 
of  God,whichis  a  lingular  benefits  of  Chrift?  wickcd* 

An.  Thofe  thinges  which  are  proper  Lo  Chrift  & 
his  members  floweouervnto  the  wicked  alfo,  not 
that  they  may  lawfullie  pofIe(fe  them,  but  that  they 
may  be  made  more  inexcufeable:So  the  Sunrifeth  M^.5.48: 
vpon  the  good  and  the  bad*.  A  fimiluude 

ObieB.  The  refurrc&ion  is  not  fitly  compared  to 
fraile  benefites. 

An.  So  foone  as  the  Diuels  were  eftranged  from 
Godthefountaine  of  Iife,they  defcrued  deftru&i-- 
on,whcreby  they  fhoulde  be  vttcrlie  abolifhed :  yet 
through  the  won  derfull  counfell  of  God  there  was 
found  a  midle  eftate,that  with  out  life  rhey  fhoulde 
liue  in  death.  It  ought  to  feeme  more  abfurd,  if  the  7°  !'uc  m 
refurreclion  be  accidental  to  the  wickedjwhich  dra- 
weth  them  before  the  iudgement  feate  of  Chrift  a- 
gainft  their  will,  whom  now  they  refufe  to  heare  as 
their  teacher. 

10  Andbecaufe  the  prophefie  of  death  fwal- The  rcfurrefiio 
lowed  vp  in  vi&orie*  ,  (hall  then  bee  fulfilled,  is accidentall 
let  vs  alwaies  remember  eternall  felicitie  the  end  ot  r°  lhc  Wlckcd 
the  rcfurre&ion.  We  know  that  we  are  the  children  Eternalltclici- 
of  God*,but  it  hath  not  yet  appeared-.but  when  wee  ry 
fhallbelike  to  him,  wee  (hall fee  himeuenashcis.  i./«&.j.a. 

Sij 


i*9  AN    ABRIDGEMENT    OF 

Furthermore  as  God  diftributing  his  gifres  to  his 

The  glorie  of  Saints  in  this  world, doth  vnequafiie  caft  his  beams 

thcSaimcs       vponthcm,(o  the  mancr  of  their  glorie  lhall  bevn- 

wC3uaU"         equall  in  the  heauens,  where  God  (hall  crowne  his 

II  JQtep.  What  diftance  fliall  there  be  between 
the  Prophets  and  Apoftlcs,  betweene  the  married 
and  virgins,&c. 
A  Curious  An.  This  is  a  curibus  queftion,  and  without  the 

queftion.         bounds  of  fcripture, 

Quefi.  To  what  end  feructh  the  repairing  of  the 
world,fecing  the  children  of  God  (hal  want  nothing 
Mae.zi}o.      but  (hall  be  as  angels*? 

An.    In  the  vcrie  beholding  and  fight  of  God 
there  (hall  be  fo  great  pleafantnefle,  that  this  felici- 
iO>r  .xj.i*.     tiemallfarrecxcecdeall  helps  wherewith  wee  now 
are  helped*. 

ii  Furthermore,  becaufe  no  difcription  can 
The  torments  match  the  greatneffe  of  Gods  vengeance  againft 
or  the  wicked,  the  reprobatestheir  torments  and  vexations  arcfi- 
JHat.d.iz&.iz  gured to vs by bodilie thingc$,namely by  darknciTe, 
ij.&}.i.i*  wecping,gna(hing of  teeth, vnquenchable  fire,the 
Iefi66.i4.&.  worme  gnawing theheart  without  end.Wherby  as 
30. 3  3.  we  ought  to  be  holpen  to  conceiue  after  a  fort  the 

ftatc  of  the  wretched/o  we  ought  principally  to  fa- 
sten our  cogitatio  in  that  what  a  miferable  thing  it 
is  to  be  eftraunged  fro  all  fcllowmip  with  God,  and 
not  fo  onlie,  but  to  feele  the  maieftie  of  God  To  let 
againft  thec,that  thou  canft  no  way  cfcape  but  thou 
0ialt  be  vrged  and  prefled  by  it. 

THE 


THE 

FOVRTHBOOKE 

OF  CHRISTIAN  IN- 
STITUTION. 

Of  the  outward  meanes  or  helpcs  whereby 
God  allureth  vs  to  the  fellowship  of 
Chii(t,and  rctaineth  vs  in  it. 

Chap.  i. 

Oftht  true  Cburchc  with  which  wee  ought 
tofyepcvtutie. 

E  hauc  taught  that  Chrifte  is 
I  made  ours  by  the  faith  of  ihego- 
fpel,  Butbecaufe  ourrudenesis 
great,  faith  needeth  outwarde 
helpes  wherby  it  may  both  be  in- 
gendered  in  vs,  and  alfoincrea- 
fcd.Therforehc  hath  appointed  Paflours  and  Do-  Epb.4.11. 
ctours  *  to  teach  vs  with  mouth,and  confirme  vs  by 
thcadminiftration  of  the  facrarnents.  Wherefore 
order  of  teaching  doth  rcquire,that  we  intreat  now 
of  the  church,  to  which  God  hath  committed  this 
treafure,  and  alfo  of  the  goucrnment,  orders,  and 
power  therof:  alfoofchefacraments,andlaftofall,  The  diuifion  of 
of  politike  order.  the  b«okc 

S  iij 


itfl 


AN    ABRIDGEMENT    OF 


What  it  is  to 

beleucthc. 

church. 

I 

z 


The  Catholike 
Church. 


Vndcrthe 
Catholikc 
Church  the 
vjfiblc  is  com- 
prehended. 

^#.4. 32. 
£/^.4.4. 


Saluationis 
furebecaufe 
cle&ion  is  hue 


Joel  2.31. 


2  In  the  Creede  where  wee  profefTe  that  wee 
beleeue  the  Church,that  is  referred  not  only  vnto 
the  vifible  Church  whereof  we  now  fpcake,but  alfo 
vnto  theinuifible.  We  beleeue,  becaufe  oftentimes 
there  is  no  difference  between  the  children  of  god 
and  profane  men:  Againe,it  doth  fomtimes  not  ap- 
peare  in  the  eies  of  men ,  but  as  wheat  cornes  are 
hid  vnderan  heape  of  charFe,foisitonlie  knowen 
to  God  alone.  That  hapned  in  the  time  of  Elias*. 
But  we  do  not  fay,ln  the  church  asm  God,  becaufe 
our  confidence  refteth  in  him,  which  fhouldnctfo 
agree  to  the  church.Itis  called  catholike  or  vniuer- 
fall,becaufe  as  there  is  but  one  hcad,Chrifle3fo  alfo 
there  is  but  one  bodie,whcreof  there  be  many  me- 
bersjliuing  together  by  one  faith,  hope,  loue,  and 
through  one  ipiriteofGod. 

3  Vndcr  the  catholike  and  vniuerfall  churche 
we  comprehend  the  vifible  church.  The  communi- 
on of  faints  is  added  better  to  cxprefTe  the  qualitie 
ofy  church,as  if  it  were  faid,that  they  are  gathered 
togeather  vnto  the  feilowfhipof  Chnft  vppon  this 
condition,that  they  may  mutuallie  impart  whatfo- 
euerbencfites  God  beftoweth  vppon  them*.  From 
thence  we  haue  manie  fruites.  For  vpon  this  condi- 
tion we  beleeue  the  church,that  we  may  be  aflured- 
lie  perfwaded  that  we  are  members  thereof.Solong 
asourfaiuationhathfucha  ftay,it  {hallneuer  fall 
downrFoi  it  itandcth  with  Gods  cleftion  &  eternal 
prouidence.Sccondlyitisioyncdwiththefirmcnes 
andcertaintieof  Chriftwho  is  neuer  pluckt  from 
the  members  of  his  bodie.  Moreouer  we  know  that 
the  truth  lhall  neuer  faile  vs.  Finallie  the  promifes 
appertaine  vnto  vs  For  there  fhall  bee  faluation  in 
Sion*.  Alfo  there  is  great  argument  of  confolation 
in  the  verie  imparting  of  good  thinges:For  wee 

know 


CALVINS    INSTITVTI  ONS.11B.4.     2*3 
knowe  that  all  that  appertained*  vnto  vs,  whatfo-  Confolation 
euertheLorde  beftoweth  vppon his  members  and  fhc'cllminica- 
°urs.  ting  of  ccclcfi- 

4  Butbccaufewearenowpurpofcdtointreatof  afticall  goodes 
the  vifible  church,lct  vslearneeuenby  this  one  ti- 
tle of  mother,how  neceilarie  the  knowledge  therof 
is,fecing  there  is  none  entrance  into  lifc,vnleffc  lhe  A  fimilitudc. 
conceiue  vs  in  her  wombe,vnlefl~e  me  bring  vs  forth 
vnleflefhe  nourifh  vs  with  her  breafts.  That  done, 
vnlcfTe  (he  defend  ys  vnder  her  cuftodie  &  gouern- 
menr,vntill  hauing  put  of  this  mortall  flefh,  wee  be  Mat.*  j.  j0. 
liketoangels*.Morcouerthcreisno  faluation  to  be  Iefa  *7-3* 
hoped  for  without  her  bofome*.  ioeU^z. 

J     And  to  the  ende  wee  may  be  nourifhed,  and 
kept  in  the  Church,  God  hath  giuen  vs  paftours*, 
to  whom  is  committed  the  preaching  of  the  heaue-  Epbi* 
lie  dod  rine.  For  this  purpofe  woulde  he  haue  onlie  Atfcmblife*. 
affemblies  to  be  kept,  that  doctrine  might  nourifhc 
the  confent  of  faith. 

ObkSt.  The  beholding  of  a  mortall  man  doth  de-  A  fimijit  j 
bafethe  word  of  God. 

An.  An  vneftimable  treafure  muftnottherforebc 
caft  away,becaufe  it  is  brought  vnto  vs  in  earthlie 
veffels.For  by  this  meanes  our  obedience  is  tried,& 
our  infirmitie  is  prouided. 

6  Obieft.    That  is  falilie  tranflated  to  mortall 
man, which  is  proper  to  the  fpirir. 

An.  God  who  is  the  authour  of  preachin groy- 
ning his  fpirit  with  it,promifeth  fruite  therof*  :or  a-  j^/.4>£ 
game  when  hefeperatethhimfelfefromoutwarde  /V;.i5.'ii. 
helpes,he  challendgeth  to  him  felfe  alone,  as  well  *  l'C°'-  ?  .7. 
thebeginningesof  faith,as  the  whole courfether-  l-Cor-iS^<^ 
of*. 

7  Furthermore  in  the  vifible  Churche  there  be 
manie  hypocrites  intermingled,  who  haue  nothing 

S  iiij 


i  Cor.15.10. 
Why  the 
wicked  are 
fuffered  in  the 
Church 


I      I 
The  matkes  of 
the  true 
Church. 


iTtm.it  $. 


Satan 

attempteth  to 
tak  away  the 
markes  of  the 
Church. 


5*4  AN    ABRIDGEMENT    OF 

of  Chrift  befides  the  onlie  title,who  arc  fuffered  for 

a  time,either  becaufe  they  cannot  lawfully  be  con- 

ui&byiuftiudgemcnt,  or  els  becaufe  there  is  not 

alwaies  iuche  lharpc  difcipline  vfed  as  ought  to 

be. 

8  Therefore  the  Lord  hath  fet  it  out  vnto  vs  by 
certaine  markes,  fo  farre  as  was  expedient  for  vs  to 
know  it. 

o  Namelieby  the  minifterie  of  the  worde,&  the 
adminiftration  of  thefacraments. 

10  For  where  foeuer  the  preaching  of  the  gofpel 
is  reuercntlie  heard ,  and  the  facraments  are  not 
neglecled,ther£  appeareth  neither  deceitfi!i,neyct 
a  doubtfullfaceof  the  church :  whefe  authontie  no 
man  may  defpice,noryet  rcfufcher  admonitions: 
for  it  is  the  piller  and  ftrong  (lay  of  truth,  and  the 
houfe  of  God*:  therfore  to  depart  from  the  church 
is  to  denie  God  and  Chrift. 

1 1  Wherforc  let  vs  keep  diligenrlic  thefe  marks 
imprinted  in  our  minds.For  there  is  nothing  which 
Sathan  doth  more  goe  about,  the  to  take  away  the 
one  of  thefe  or  els  both :  fometimes,  that  hauing  a- 
boliihed  thefe  markes,  hee  may  take  away  the  true 
diftinc~tion  of  the  church  :  fometimes  that  hauing 
brought  in  contempt  thereof,  hec  may  came 
vs  away  from  the  Churche  by  mamfeft  falling  a* 
way. 

iz  Bur  although  there  creepe  in  forntimesfbrne 
fault  either  in  the  adminiftration  or"  doclrine,or  of 
the  facraments,yet  it  may  not  efti  ange  vs  from  the 
communion  thereof.For  all  points  of  true  doctrine 
haue  not  one  forme.  In  the  meane  feafon,  if  we  en- 
deuour  to  amend  that  which  mifliketh  vs,  wee  doc 
that, according  to  our  duetie. 

13  And  our  fufferance  muft  go  far  farther  in  to- 
lerating 


CALVINS    INSTITVTIONS.    Lib.  4.   16^ 

Icrating  the  imperfection  of  life .  For  it  is  an  eafie 
matter  to  flip  here. 

ObicSf.  The  Church  is  not  there  where  there  is  Puritans, 
not  perfect  pureneife  of  life.  Becaufe  the  Church  Dnnanfts. 
muftbeholie*.  SlftS* 

Jn.  Chnft  taught  by  manic  parables, that  the 
Church  will  be  mixed  of  good  &  euill  vntili  the  day 
ofiudgement*.  >M*r  1 3.47.^ 

14     ObnEl.  It  is  an  vntollcrable  thing  that  the  J-12* 
plague  of  vices,doth  fo  raigne  eucrie  where. 

Jn.  I  giaunt :  &  yet  Paule  confeficth  the  church 
of  the  Corinthians  to  be  the  fellowihip  of  Chnft  & 
the  Saindes ,  though  a  filthie  blot  had  befmeared 
almoft  all  the  whole  bodie,  notonclyin  corruption 
of  manners,  but  alfo  ofdo&nne  *:  And  anions»  the  1  Ccr.i.u.&.f, 
Galathians  the  Apoftlc  founde  Churches  which  ^5,1;^7 
were  forfakers  of  ihe  Gofpell*.  *  Gal.  1.6.  '.. 

1  f  Ob'ieci.  Ifitbc  not  lawfull  as  Paul witneflcth*,  •  1  cv.5.» 
to  eate  common  bread  with  wicked  men,muchkfle 
fhall  it  be  lawfull  to  eate  the  Lords  bread. 

An.  It  is  furelyagreat  reproche  and  (hamc,  if 
dogges  and  fwine  haue  a  place  among  the  chddren 
of  God.   And  much  more  if  the  facred  bodie  of  Swyneand 
Chnft  be  made  common  to  them.  Let  the  Paftors  dogges  arc  n<»« 
becircumfpe&in  that  poynt.  But  it  is  one  thing  lo  bc  a*muce* 
to  auoyde  the  companie  of  the  wicked  ,  and  an  o- 
ther  thingc  to  for(ake  the  fellowihip  of  the  Church 
through  hatred  of  euill  men.  But  Paule    doeth 
exhort  them  which  come  to  the  Lordcs  Table, 
that  euerie  man  examine  him  felfe,  not  another, 
or  the  whole  Church.   He  which  eateth  vnwor* 
thclie,  eateth  damnation  to  him  lelfc,  and  not  to  o»  f  ^r      .  g 

16  And  although  this  temptation  dofometirr.es 
aflault  euen  good  men,through  rafli  zcalcofrigh- 


264 


AN     ABRIDGEMENT   OF 


Tcntation 
through  rafti 
zeaJeofrigh- 

tcoufnes. 

Z 


.IO. 


tcoufnefle :  yet  we  (hall  finde  this ,  that  too  much 
churlimneffe  fpringeth  rather  from  pride,  and  hau- 
tineffe,  then  from  meere  holinefTe,and  the  true  de- 
fire  thereof.  Notwithstanding  if  any  be  moued  with 
this  temptation ,  let  them  thinke  with  themfelues, 
that  in  a  great  multitude  there  be  manie  holy  in  the 
fight  of  God,  who  they  fee  not :  that  of  thofe  which 
feeme  difeafed  there  be  manie  which  being  awaked 
wich  the  feare  of  God,  do  defire  to  attaine  to  grea- 
ter integritie:  and  that  they  muft  not  geue  iudge- 
ment  vpon  a  man  for  one  fad:  moreouer  that  there 
is  greater  force  both  in  the  miniftcrieofthe  word, 
and  alfoin  the  participation  of  holy  myfteries,then 
that  all  that  force  can  vanifh  away  through  the  de- 
fault of  certaine  wicked  men  :  Firft  of  all  that  in 
iudgingthe  Church,  the  iudgementofGod  is  of 
greater  force,thcn  thciudgement  of  men. 

17  Obieft.  Chrift  hath  clcanfed  his  Church  tho- 
rough the  warning  of  watcr,in  the  word  of  life,  that 
he  might  make  it  to  him  felfe  a  glorious  bride ,  not 
hauingfpot  or  wrinkle  &c*. 

^4n.  The  Lord  worketh  dayly  in  publiftiing  her 
wrinkles,  and  in  wiping  away  her  blots.  Wherupon 
itfolloweth  that  her  holinefie  is  not  yet  perfect. 

18  There  was  great  corruption  in  the  Church 
of  Ifraell*,  and  yet  for  all  that  the  Prophets  did  not 
therefore  ered  to  them  felues  newe  churches ,  or 
build  newe  altars. 

1 9  What  maner  age  was  that  of  Chrift  and  the 
Apoftles?Andyetthedefperat  impietic  of  the  Pha- 
rifces  could  not  be  letted,  neither  yet  that  difTolutc 
kind  of  life  which  raigned  euerie  where  at  that  time 
but  they  would  be  partakers  of  the  fame  facrificcs 
with  the  people,and  would  come  together  with  the 
reft  into  one  temple  vnto  the  publike  excrcifes  of 

reli- 


CALVINS     INSTITVTIONS.  Lib.  4.    i6J 

religion. Therefore  let.both  thefe  continue  firme  &  The  church, 
certaine :  that  they  are  not  to  be  excufed  who  for-  muftnot  be  for* 
fake  the  Church;  Secondly  that  the  faultcs  of  men  fakcn 
do  not  hindefbut  that  we  may  rightly  profefle  our 
faith  there:becaufe  the  godly  confcience  is  not  hurt 
euen  with  the  vnworthincire  of  the  Paftor :  neither 
are  the  Sacramenteslcfle  wholefome  for  an  holie 
man,  becaufe  they  arc  handled  of  vncleane  men. 

20  ObieSl.  When  the  Paftors  exhort  the  people 
to  go  forward,  and  to  flie  to  pardon,  they  leade  the' 
away  from  perfection. 

jin    It  is  a  deueMi  deuife,to  infea  our  mindes  C^^ \f 
with  confidence  of  perfection ,  whiles  we  are  yet  in  Jainc. 
thecourfe.  And  therfore  in  the  Creed  remiflion  of 
finnes  is  annexed:  and  wc  are  entred  into  the  fo« 
cietie  of  the  Church  by  the  figne  of  warning. 

zi  Neither  doth  the  Lord  onely  once  receiuevs  Remiflion  of 
into  the  Church  by  remiflion  of  (innes,  but  alfohc  finncs. 
keepeth  vs  in  it  by  the  lame. 

22  To  make  vs  partakers  of  this  good  thing  the  Why  the  keys 
keyes  of  the  Church  are  committed  and  giuen,not  wcr  £cum  lo 
onely  that  they  might  be  loofedfiom  their  finnes,  *c  Church, 
which  lliould  be  conuerted  from  vngodlinefTe,vnto 

the  faith  of  Chrift  ,  but  rather,  that  the  Paftours 
might  continually  execute  this  office  among  the 
faithfull. Therefore  wemuft  marke  three  things  in 
this  place.  Firft,  that  how  great  foeuer  the  holmes  x 

of  the  Sainclcs  be  here,  yet  can  they  not  ftande  be- 
fore God  without  remillion  offinnes.Secondly  that  * 
no  man  can  enioy  this  benefice  of  the  Church  ,  vn- 
lefle  he  continue  in  the  fellowihip  thereof.  Thirdly  3. 
that  it  is  diftnbutcd  by  the  minifters  of  the  Church, 
either  by  preaching  the  Gofpcll,  or  admimttnngc 
the  Sacraments. 

23  Obiett.  The  people  of  God  is  regenerate  by 


a<58 


AN    ABRIDGEMENT    OF 


Anabaptifts 
Nouaciancsfc 


l/i<tt.6.\j 
ALtf.i8.aa 


The  infirmitie 

of  the  Sai rues 

lb.rt 


Rebellion  a 

greac  offence 


i£ar.ia.ai. 


Baptifme  vnto  a  pure  and  angelicall  life.  But  if  anic 
man  finne  after  Baptifme  ,  there  is  no  longer  anic 
hope  of  pardon. 

jin.  By  the  commaunderncnt  of  rhe  Lordc  the 
Sain&es  do  dayly  fay ,  Forgiue  vs  our  trefpaffes*, 
and  he  promifeth  pardon .  Whome  will  he  haue 
vs  to  pardon fcauentie  times  feaucn  times*,  not 
ourbrethcren  ?  Godpardonethnotonceortwifc, 
but  fo  often  as  a  finncr  figheth  and  groneth  vnto 
him. 

24  The  Patriarkcs  were  circumcifcd ,  and  dili- 
gently taught  righteoufnefle ;  and  yet  they  confpi- 
red  to  put  their  brother  to  death  *.  Simeon  &Leui 
did  rage  cruelly  againft  the  Sichemites*.Whatfnal 
we  fay  of  Ruben,  luda,  Dauid  and  manic  other:  be- 
ing regenerate  they  fell  filthily :  and  ycc  they  obtai- 
ned pardon. 

2$  What  offence  is  greater  then  rebellion  ?  For 
his  called  adiuorcement  betweene  God  and  his 
Church :  but  this  is  ouercome  by  the  goodneffe  of 
God* ,  Returne  vnto  me  faith  the  Lorde,  and  I  will 
receaue  thee,Returne  thou  turne  away,&  I  will  not 
turne  away  my  face  from  thee.  Neither  was  it  in 
vainc,that  he  ordained  in  the  Lawe,dailie  facrifices 
forfinnes. 

26  I  s  this  benefitc  taken  away  from  the  faithfull 
by  the  comming  of  Chrift ,  that  they  dare  not  pray 
for  forgiucnefle  of  finnes  ?  He  ihould  haue  come 
to  the  deftructton,  and  not  to  the  faluation  of  his. 
Peter  denyed  Chrift,  and  that  not  without  cur- 
finge*  ,  and  yet  hee  is  not  excluded  from  par- 
don. 

27  The  falling  away  of  the  Galathians  was  no 
fmal  finne*.The  Corinthians  did  fwarme  with  more 
and  no  lighter  «ffences  *.  And  yet  neither  of  them 


is 


CALVINS  INSTITVTIONS.  Lis.  4.  169 
i*  excluded  from  the  mcrcie  of  God. 

18  Obiecl.  Euenefaultisnotan  vnpardonable 
finnc  ,  but  the  voluntarie  tranfgreff.nge  of  the 
Lawc. 

\An.  Why  did  God  then  commaund  in  the  Lawe 
facrificcs  to  be  offered  for  purging  the  voluntarie 
finncs  of  the  faithfull  *  ?  Who  canexcufe  Dauid  by  Lcuit-4- 
ignorance?  Did  the  Patriarkes  thinke  the  murthe- 
ring  of  their  brother  a  lawfull  thing? 

29   Ob/ecf.  The  finncs  which  are  forgiuen  the  Thefliarpe 
faithful!  dayly  are  light  faults,which  come  vpon  the  Ccnfure.of  th€ 
through  inrirmitic  oftheflefhrbut  folemne  repen-  °*dc  fathers 
tancc  for  morehainous  offenccs^ought  no  more  to 
be  repeated  then  Baptifmc. 

An.  Whereas  the  men  of  olde  did  fo  hardly  par- 
don thofe  who  had  committed  anie  thing  worthy  to 
be  puniftiedby  the  Church,  they  did  it  not  for  this 
caufe  ,  becaufe  they  thought  that  the  Lord  would 
hardly  pardon  it :  but  they  meant  by  this  iharpneflc 
to  terrifie  others  that  they  might  not  runnc  head- 
long into  wickednefle :  for  which  they  fhould  be  c- 
ftrangedfirom  the  fellowfhip  of  the  Church. 

Chap.    ii. 

jicomparifon  ef  the  falfe  Church  with  the  true. 

I   ►TpHerefore  ieing  the  Church  being  grounded 
1  vpon  the  doctrine  ofthe  Apoftles  and  Pro- 
phets*, hath  the  miniftene  of  the  wordand Sacra-  Eph,%tf« 
ments  as  proper  to  it,if  you  take  away  doc"trinc,how 
(hall  the  building  any  longer  ftand  ?  It  is  the  ftay  of ,  rim.i.t*. 
truth*.  Therfore  there  is  no  Church  where  lying  &  The  Church 
fafthood  raigne.  is  the  grcmtj<te 

2    Seing  the  cafe  fo  ftandcth  inPapifme,wc  may  W0lk  of  tnuk 
pcrccaue  what  Church  remaineth  therein  fteed  of 


»7«  AN    ABRIDGEMENT    OF 

the  minifterie  of  theworde  there  raigneth  there  a 

X  peruerfc  gouernment  made  of  lies,which  partly  ex- 

tingtf'.fheth  the  pure  light,  and  partly  choketh  it :  irt 

place  of  the  Lords  Supper  is  come  moft  filthy  facri- 

*  ledge :  the  worfhip  of  God  is  disfigured  with  a  di- 

^"^hc        ucrfe  heape  of  fuperftitions :  alJ  doctrine  is  buried 

and  baniihed :  publike  alTemblies  are  fchoolesof  i- 

dolatne  and  impietie. 

ObieSi.  The  Church  of  Rome  being  founded  by 
,       .  the  Apoftles,  confecrated  by  the  bloud  of  themar- 

fucccirion°       ty^' natn  bene  prcferued  by  continuall  fucceflion 
wichout  Chrift  ofBifhops :  therfore  it  is  the  true  Church. 

>An,  The  colour  of  fucceflion  is  nothing  worth, 

vnlefle  the  poitcritic  holde  the  trueth  which  they 

hauc  receaued  of  their  fathers  by  hand,vncorrup4 

and  vnleffe  they  abide  in  it. 

Wherin  the  3     Therfore  the  Romanifts  pretend  none  other 

Papifts  and      thing  at  this  day  ,  then  did  the  Iewes  in  old  time, 

thclcwcs  agre  when  they  werereproued  by  the  Lordes  Prophctes 

for  their  bhndneire,impiety,&idolatrie.For  as  they 

did  gloriouflieboaft  of  the  temple,ceremoniesjand 

Ierjt  facrifices*,fo  in  ftecdof  the  Church  they  (hew  cer- 

huech.iQ.q.      taine  outward  vifures. 

4    For  this  is  a  perpetuall  marke  wherwith  our 
*  Lord  hath  marked  vs,He  which  is  of  the  truthjhea- 

Iob.i  .17*      rethmyvoyce*.I  am  that  good  (heepheard,  and  I 
know  my  (heep,  and  am  knowen  of  them.  My  fheep 
The  Church  is  ncare  my  voyce*.  The  Church  is  the  kingdomeof 
Chrjftcs  king  Chrift :  he  raigneth  by  his  worde:  therefore  feeing 
dome.  there  is  no  fecpter  in  Popery ,{hould  the  kingdome 

of  Chrift  be  there? 

Who  arc  here      ?     ObieEl.  They  arc  guiltie  offchifme  and  here- 

rickcsSc  Schif- fie  who  preach  any  other  do&rine  then  that  which 

mawekes.        tjlc  church  of  Rome  doth  preach ,  &  haue  by  them 

felues  affemblies'to  prayer,  to  baptife,  and  to  mini- 

fter 


CALVIN5      INSTTTVTION5.    LIB.  4.    171 

fter  the  Supper. 

Jin.  They  are  called  hercticks  &  fchifmaticks  who 
making  a  diuifion,  do  breake  in  (under  the  commu- 
nion of  the  church  jwhich  is  contained  in  two  bods, 
to  wit  the  agreement  of  true  doctrine,  &  brotherlie 
loue :  whereupon  Auguftine  putteth  this  difference 
betweene  fchifmatikcs  and  here  tikes*,  becaufe  the  ^  lu*ft&*** 
latter  corrupt  with  falfe  opinions  the  fynccritie  of 
faith:  and  the  formcr,eucn  where  there  is  like  faith, 
do  breake  the  bond  of  fellowmip. 

6  How  then  mould  we  be  fuch  which  kecpe  the 
doctrine  of  the  truth,hauing  caft  away  lying?  I  fayc 
nothing  of  that  that  they  haue  excommunicate  and 
curfed  vs :  the  Apoftles  had  eypericce  of  the  fame*.  l<"hl6tX 

7  The  true  Church  was  at  that  time  extant  a- 

mong  the  lewes  and  Ifraclites,when  they  did  abide  Without  the 
in  the  lawesof  the  couenant.  But  after  that  hauing  „0  church.1* 
forfaken  the  Law  of  the  Lord  they  did  degenerate 
vnto  idolatrie,they  partly  loft  that  prerogatiue.  For 
who  dare  call  that  companie  the  Church3where  the 
word  of  the  Lord  is  manifeftly  troden  vnder  foote? 

8  Que/}.  Was  there  then  no  parcell  or  part  of 
the  Church  among  the  lewes  after  that  they  fell  to 
idolatrie? 

Jn.  There  were  fome  degrees  -n  the  very  falling 
away.  For  they  came  not  ftraight  way  to  the  vtter- 
moft  point ,  vntill  euen  the  vene  Prieftes  did  defile 
the  Temple  of  God  with  profane  and  abhominable 
rites. 

9  Go  too,  let  the  Papifts  if  they  can,  deny  that  ™£  "  ^ 
the  ftate  of  religion  is  as  corrupt  among  them  as  it  vnder  the  pope 
was  vnder  Ieroboam.  But  they  haue  grofTer  idola-  then  vnder  Ic- 
trie,  neicher  are  they  purer  in  doctrine.  roboam 

Obieff.  All  the  Prophets  which  were  at  Ierufale, 
when  things  were  moft  corrupt  there  ,  did  neither 


37*  **■  r*    njjftiuutMftiNi    ur 

offer  facrifice  by  them  felues ,  neither  had  they  fc* 

uerall  aflembhes  gathered  to  prayer. 

Jin.  They  were  commanded  to  meet  together  in 
the  comandc  Salomons  templc*.And  yet  they  were  not  enforced 
mem  to  meet  to  yfe  fuperftitious  worfhip :  yea  they  tooke  in 
in  the  temple     ii        <t_-  •       i         i  i  ■   1  •        \     ,- 

Exod  19.9  hand  not*"ng ,  but  that  whicn  was  appointed  of 
God.  But  what  like  thing  hauc  the  Papifts? 

10  We  wil  willingly  graunt  them  that,which  the 
Prophetes  graunted  to  the  Iewes ,  and  Israelites  of 
7/1.14  their  time*  ^feing  things  were  therein  better  ftate. 

And  yet  they  crie  cuenc  where,  that  the  afftmblies 
are  profane,  wherto  they  may  no  more  agree,  then 
deny  God.  But  and  if  there  be  a  Church  in  Popery, 
%Tim.^\9        then  is  theChurch  not  the  piller  of  truth  *,  but  the 
cftabliihment  of  fallhood:  not  the  tabernacle  of  the 
liuing  God,  but  a  receptacle  of  idols. 
There  reroaine       1 1  Notwithstanding  as  there  remained  in  times 
footcfteppes     paft  among  the  lewes  ,  certaine  peculiar  preroga- 
of  the  Church   riues  0f  tne  Church  ,  fo  neither  do  we  at  this  day 
take  from  rhe  Papifts  the  footfteps  which  the  Lord 
would  haue  to  remaine  among  thereafter  the  feat- 
uring abrode  of  the  Church:  for  cireucifion  could 
not  be  fo  profaned  and  defiled  with  their  vncleane 
hands,but  that  it  was  alfo  a  Sacrament  of  his  couc- 
nant.  So  God  in  Poperie  preferued  baptifme  to  be  a 
reftimonie  ofthecouenaut. 
T>*  917-  1 1  By  this  means  that  is  fulfilled  which  Daniel*& 

*  2  TbeJfa,%A  Paul*fortold  coceming  Antichrift,  namely  that  he 
fhould  fit  in  the  Temple  of  God.  Thereby  is  meant 
that  his  kingdomefhallbefuch,as  fhal  neither  abo- 
lifh  the  name  ofChrift  nor  of  the  Church ,  though 
godlineffe  be  fo  bani(hed,and  all  things  fo  out  of  or- 
der, that  there  appeareth  there  rather  the  face  of 
Babilon  then  of  the  holy  citic  of  God. 

Chap. 


CALVINS    INSTIT  VTION5.     Lilf     »7j 

Chap.     hi. 

Of  the  teachers  and  winifiers  of  the  Church ,  of  their 

eleEiion  and  office. 

I    "D  Vt  though  God  be  able  to  gouerne  &  teach  Why  the 

JDthe  Church,  ciuier  by  him  iclf,or  by  Angels,  f^rncd  byS°" 
yet  there  be  three  caulcs  for  which  he  had  rather  men, 
haue  this  done  by  men.  Fn  ft  he  declareth  his  good  i 

will  toward  vs ,  when  he  taketh  from  among  men, 
fuchas  mould  be  his  cmbafladours  in  the  world, 
and  rcprefenthispcrfon*.  Secondly ,  this  is  the  a 

bcilexerciicvnto  humjlitie,  when  as  heacquain-  zCor.yi* 
tethvsto  obey  his  wordc,bowe  foeuentbeprea-  i  (er.j.i* 
ched  by  men,  like  to  vs*.Laft  of  all  noihing  is  more  l  C9r<44* 
fit  to  noufifh  mutuall  loue  ,  then  that  men  mould 
be  knit  together  with  this  bonde}when  one  is  made 
Paftour  to  teach  the  reit,andthe  fcholersreceaue 
from  one  mouth  common  doctrine.  All  this  mi- 
niftcriedocihPauledeuide  into  Hue thinges  when 
he  faith*,  The  fame  hath  mrdciome  Apoftles,  The1iuifion  of 
fome  Prophctes  ,  i&mc  Euangelifles ,  fome  Pa-  themmiftcric 
ftours,  and  teachers,  vnco  me  reftoringe  of  the 
Saincls3&c. 

z     In  thefe  wordes  he  reacheth  two  thinges:  _ 

firf|  that  the  minifterie  which  God  vfeth  in  gouer- 
ning  his  Church  is  the  principall  bond  wherby  the 
faith  full  a  re  knit  together  in  one  bodie.  Secondlie  z 

that  the  Church  can  by  noneother  meanes  be  kept 
infafctie,  vnleife  it  be  vpholdcn  with  thele  props 
and  helps,  wherinit  hath  pleafed  the  Lord  to  place 
the  fatetie  thereof.  For  neirher  the  light  and  heate 
of  the  Sunne,or  meateand  drinke,arefonecelfary  The  neceffitie 
for  this  prefent  life,  as  is  the  Apoftolike  and  pafto-  of  preaching 
rail  function,  for  preleruinge  the  Church  vppon  «he  word, 
earth.  '   Afin^«»<te 

T 


»74  AN    ABRIDGEMENT    OP 

3  Furthermore  ,  God  did  fct  forth  this  worthines 
with  fuch  titles  as  he  could,  faying  ,  that  their  fecte 
are  beautifully  and  their  comming  blefled  which 

Iefsi.7.  bring  tidinges  of  peace  *.  That  they  are  the  light 

of  the  world :  the  fait  of  the  earth :  and  the  mini- 
fters  of  the  Spirite,  of  faluation,  and  of  eternal] 

Ato.5.1  J.i4     iifc*#  Therfore  did  he  fend  Peter  to  Cornelius*.  & 

i  /  Of   20 

*  Jift.  to.  i.      P^ule  to  Ananias*. 

4  The  Apoftles  haue  no  certaineboundes  ap* 
pointed  them,  but  the  whole  world  is  affigned  them 
to  be  brought  vndcr  the  power  of  Chrift*".  Not  all 
*jAcl.9.6,  thofe  which  were  interpreters  of  the  will  of  the 
Apoftles*/"  *-orc*  wcre  Prophetcs :  but  fuch  as  excelled  in  fin- 
Prophets,  gular  reuelation.  Euangeliftes  were  lefler  in  digni- 
Euangelifts.  tie  then  the  Apoftles,  and  next  them  in  office :  Pa- 
Paftors.  ftours  are  fuch  asbeare  rule  of  difcipline  and  the 

adminiftrationof  the  Sacramentes :  butDoctours 
onely  of  interpreting  the  Scripture.  Of  thefe,onely 
the  two  laft  remaync  in  the  Church  :  the  other 
three  theLorde  rayfedvpinthe  beginning  of  his 
kingdome. 

J  Therfore  the  fame  likelihood  which  our  Do- 
ctors haue  with  the  old  prophets,the  fame  haue  our 
Paftours  with  the  Apoftles.  The  office  of  the  Pro- 
phets was  more  excellent ,  by  reafon  of  the  lingular 
gift  of  reuelation  wherein  they  did  excel^but  the  of- 
fice of  the  doctors  hath  almoft  like  refpecT:. 

6    For  the  office  of  the  Apoftles  was  to  preach 

the  Gofpell ,  and  to  baptize  thofe  whichbeleeucd, 

vnto  remiffion  of  finnes*.  Paul  appointeth  1  he  fame 

tut  l*%.      °^ce  to  paftors>  namely  to  preach  the  Gofpell ,  & 

1  Cor.  j.i.  '       t0  minifter  the  Sacramentes*.  As  for  the  order  of 

teaching  it  confifteth  not  onely  in  publike  fermons, 

Tit  1.9  but  it  appertaineth  alfo  vnto  priuate  admonitions*, 

.^#.20.10.3  r.  but  that  which  the  Apoftles  did  to  all  the  whole 

world, 


CALVINS    INSTITVTIONS.  L11.4.    i7j 

WorId,thatdoth  the  Paftour  to  his  flockc. 

7  We  aflignc  to  cucnc  Paftor  his  Church.  Yet  tet  paftors 
they  may  hclpe  other  Churches,  if  anie  thing  hap-  '*auc  **}*" 
pen  which  requireth  their  prefence  ,  but  they  muft      urc  c* 
not  thinkevponremouing,  neither  ought  they  for 

their  owne  commodirie  tofeckc  to  be  at  Jibertie.  A- 
gaine  if  it  be  expedient  for  anictobe  tranflated 
to  another  place,  let  him  not  attempt  this  on  his 
owne  heade ,  but  let  him  wayte  for  the  publike  au- 
thentic 

8  And  thzy  arc  called  3iihops,Elders,Paftors, 
Minims,  without  difference  ,  wbichrule  Chur- 
ches. Hitherto  concerning  the  offices  which  con - 
fift  in  the  mmifteii  of  the  worde .  But  there  be  o- 

thcr  alio*,  as  powers,  the  gift  of  healing ,  interpre-  RonttX  ,7< 
tation,  gouernment,  eating  for  the  poore ,  whereof  1  £«r.n.a?. 
tworemaine,  gruernment  and  care  for  the  poore. 
Gouernouis  were  Elders  chofen  out  of  the  multi- 
tude, which  ihould  beare  rule  together  with  the 
Bifhopsin  ccniuring  manners  and  cxcrcifing  difci- 
pline*.  Therefore  eueric  Church  from  the  begin-  ^».12.7. 
ninghad  her  Senate  gathered  of  godly  ,graue,  and 
holieme,who  had  authorise  to  correct  vice.Which  Thc  confiftorie 
is  neceflai  re  for  all  ages.  ~  of  che  E,dcr$ 

9  The  charge  of  the  poore  was  committed  to 
Deacons,whereoftherc  be  two  forts.  For  fomedid  W'1£>wcrc 
diftribute  the  aim :•:> :  feme  gaue  them fclucs  to  care      a  °m** 
for  the  ficke :  fuch  as  were  widowes*.  Yet  the  Scrip-  x  xtm  r,  0t 
ture  doth  fpcciall}  call  the  Deacons,  who  are  made 

as  it  were  publike  treafurers  for  the  poote :  whole 
inlticujion  is  defcribed  by  Luke*.  .^#.#.3. 

10  And  nowe  feeing  ell  thinges  mufvbedone  in 

order  and  decently  in  the  holy  affemblie  * ,  that  1  ^r.14,40. 
muft  be  obferutd  pnncipalhe  in  appointinge  go- 
ucrnemenr.  Therefore  let  nc  man  rafhiie  intrude 


t  Cor.  t  4  40« 
Lccno  man 
teach  without 
A  calling 
I 
2 
4  Thinges 
tobcc 
obferiKd  in 
callinqc 
Outward. 
Inwardc. 


What  maa« 
perfons. 


Tit  I  9.1. 

iHow. 
^^.14.23 


j  By  whom. 
Immediate. 


Gal  t.ia. 
Mediate. 


VJ*  AN    ABRIDGEMENT    OF 

him  felfe  to  teach  or  gouerne  without  a  publike  cal* 
ling.  Therfore  that  a  man  maybe  couted  a  minifter 
of  the  Church,firft  let  him  be  rightly  called:&  then 
he  muft  anfwer  his  calling. 

1 1  And  this  treatife  confifteth  in  fower  points: 
that  we  know  what  maner  perfons  are  to  be  made 
mini(ters,and  how,and  by  whom,  &  with  what  rite, 
they  are  to  be  appointed.  I  fpeake  of  the  outwarde 
calling,  which  appertained  vnto  the  publike  order 
of  the  Church.But  1  omit  that  fecret  calling  wherof 
euerie  minifter  is  priuie  him  felfe  before  God ,  that 
he  hath  taken  vpon  him  the  office  offered  him,  nei- 
ther of  ambition,nor  through  couctoufneffe,but  in 
the  fmcere  fearc  of  God,  and  with  a  defire  to  cdifie 
the  Church. 

1  z  Paule  teacheth,what  manner  perfons  arc  to 
be  chofen  to  be  Bifhops,  namely  fuch  as  are  of  foud 
doc"hine,and  holy  life,  and  not  guilty  of  anie  noto- 
rious vice ,  which  may  both  take  away  their  autho- 
ritic ,  and  alfo  defame  the  minifterie.  There  is  .al- 
together like  confederation  to  be  had  of  Deacons 
and  Elders .  And  howe ,  is  referred  vnto  religi- 
ous fcare.  Hereof  came  the  faftinges  and  prayers 
which  the  faythfull  did  vfe  when  they  made  El- 
ders*. 

13  The  third  thing  is ,  by  whome  they  muft  be 
chofen.  The  rule  muft  not  be  fet  from  the  Apoftles , 
who  addrefled  them  felucsvnto  theworkc  at  the 
commandementof  God  and  Chrift  alone. There- 
for e  is  it  that  they  dare  not  appoint  an  other  in  the 
place  of  Iudas, but  they  fet  two  in  the  midft  among 
them,that  the  Lord  may  declare  by  the  lot,whether 
of  the  two  he  will  haue  to  fucceed*.  Alfo  Paule  dc- 
nieth  that  he  was  made  by  men*. 

14  But  no  man  that  is  well  in  his  wktes  will  dc- 

»7 


CALVINS  INSTITVTIONS.  LTB.4.  177 
nie  that  Bifhops  arc  appointed  of  men,  feeing  thcrc 
be  fo  manic  teftimonies  of  Scripture  «:  tan  t  for  this 
matter. 

1$  Nowc  the  qucftion  is  whether  the  minifter 
ought  to  be  chofen  by  the  whole  Church  :  or  oncly 
by  his  fellowes  in  officc5and  the  Elders,  or  onely  by 
the authoritieof  one?  Cyprian*  aunfwereth  thefe  j^h^f'A 
queftions*9whenhc  affirmeth  that  it  cometh  from  be  chofen  the 
the  authoritie  of  God  ,  that  the  priefts  be  chofen  in  people  beinge 
the  fight  of  all,  the  multitude  being  prcfent ,  &  that  picfenc  or  mi. 
he  be  allowed  meete  and  worthie  by  publike  iudge-  mfters 
ment  and  teftimonic. 

Obie&.  Titus  in  Creta*,  Timothic  at  Ephefus*,  Tit.i.^. 
did  appoint  Elders.  tTa*yu. 

jin.  Not  alone :  but  they  were  oncly  as  chiefe, 
that  they  might  go  before  the  people  with  good 
and  wholefome  counfell.  So  the  Paftours  ought 
to  bcare  rule  in  the  election ,  that  no  offence  be  co- 
mitted  in  the  multitude  ,  either  through  light— 
neffe,  or  through  euill  affc&ions,  or  through  tu- 
oult.  ,     . 

16  The  rite  of  ordering  remayneth.  And  it  is  La^in"Jnof 
manifeft  that  the  Apoftles  vfed  none  other  rite  handes 
or  ceremonie  ,  then  laying  on  of  handes.  Which 
rite  came  from  the  Hebrewes  :  who  did  as  it  were 
reprefent  to  God  by  layinge  on  of  handes ,  that 
which  they  would'haue  confecratcd,  as  wee  may  Gen.4%.14 
fee  in  the  blefTinge  of  Ephraim  and  ManafTes*.  *Mat.\?.i$. 
So  theLorde  layed  his  handes  vpon  the  infants*. 
And  though  wee  hauc  no  commaun dement  tou- 
chinge  layinge  on  of  handes ,  yet  the  diligent 
obferuation  of  the  Apoftles  ought  to  be  in  fteed  of 
a  commaundemenr.This  figne  is  profitable  to  com- 
med  vnto  the  people  the  worthines  of  the  minifrcry 
that  he  which  is  appoynt  cd  may  know,that  he  is  n© 


»7*  AN    ABRIDGEMENT    OF 

The  vfc  of  longer  his  owne,  but  he  is  confecrate  to  God  &  the 
laying  on  of  church.  :  that  he  may  belccuc  that  he  {hall  not 
handes.  wanr  thc  hoilc  Ghoft. 


Elders. 

Stniors. 

Deacons. 

Readers. 

Acoluches. 

Elders. 


A  Bifhop. 
A  finulitude. 
The  EUerfhip 


Diocefe. 


Countrie 
Bifhops 


Chap.  iiii. 
Oftheflate  of  the  old  Church,and  the  matter  of  goiter* 
ning  which  was  in  vfe  before  Voptrtc. 

%  T  7T  7Hat  minifters  foeuer  the  olde  Church 
V  V  had,  it  did  diuide  them  into  three  fortes: 
into  Elders,  out  of  which  Paftors  and  doctors  were 
chofen :  Elders ,  which  bare  rule  in  punifhing  man- 
ners :  and  Deacons,  to  whome  was  committed  the 
charge  of  the  poorc,andthe  deftnbution  of  almes. 
Readei  s  and  Acoluthes  were  no  names  of  any  cer- 
tainc  offices,as  we  (hall  afterward  fee. 

z  The  office  of  teaching  was  committed  to  the 
Elders.  They  according  to  their  office  did  chufe 
one  in  cucry  citie,to  who  they  gauc  the  title  of  Bi- 
fhop: left  through  equalitie  difcord  lhould  arife.Yet 
he  had  no  Lordihip  ouer  his  fellowes  in  office :  but 
the  Bimop  had  thatfun&ion  in  the  companie  of  El- 
ders which  the  Confull  had  in  the  Senate ,  that  by 
his  aurhoritie  he  might  gouerne  the  whole  a&ion,& 
that  he  might  execute  that  which  was  decreed  by 
the  common  counfell.  And  that  was  brought  in  by 
mans  confent ,  accordingetothe  necellitieof  the 
time.  In  euerie  citic  they  had  a  colledge  of  Elders, 
which  were  Paftors  and  Do&ors.Alfo  there  was  gi- 
uento  euerie  citie  a  certaine  countrey ,  which  did 
take  Elders  thence ,  &  mould  as  it  were  be  accoun- 
ted into  the  bodie  of  that  Church.  If  the  countrey 
were  larger  vnder  the  bifhoprickc,thc  they  appoin- 
ted countrey  Bifhop s ,  who  through  the  fame  pro- 
uincc  did  reprefent  the  Bifhop. 

3     And 


CALVINS  INSTIT  VTIONS.  L1B4.  37* 

3  And  the  Bifliops  and  Elders  were  to  applie 
them  felues  to  the  miniftration  of  the  word  &  Sa- 
cramentes.  Neither  do  I  rehearfc  the  cuftcmeof 
one  age  onely ;  forcuen  in  Grcgories  time,whercin 
the  Church  was  now  almoft  decayed,it  had  not  bin 
toUerable  for  anie  Bifhop  to  abftaine  from  prea-  _  ._ 
chine*  Ep1ft.z4.H0m. 

4  Andwheras  eueneprouincc  had  one  Arch-  Archbifhop. 
bifhop  among  the  Btfhops :  &  whereas  in  the  coun- 

cell  of  Nice  there  were  Patriarkes  appointed  that  patriarches. 
did  appertaine  vnto  the  preferuation  of  difciplinc. 
And  if  anie  thing  did  happen  which  could  not  be 
difpatched  by  a  fewe  ,  they  referred  it  vnto  the 
prouinciaU  Synode.  If  the  greatnefle  and  hardneflc        .    . 
of  the  caufe,  did  require  greater  dife'ufling,  the  Prou'nc,al 
Patriarkes  were  ioyned  with  the  Synodes ,  from 
which  they  might  not  appealcbut  vnto  a  generaU 
councell.  Neither  would  they  inucnt  anie  forme 
of  gouerning  the  Church  differing  from  that  which  ^nfcil 
Godprefcribed  in  his  word. 

?     Neither  was  the  order  of  the  deacons  other 
in  thattime,  then  vnder  the  Apoflles.  For  they  re- 
ceaued  the  dayly  almes  of  the  faithful],  &  the  year- 
lie  reuenues  of  the  Church,  fornourifhing  partlie 
the  minifters  and  partlie  the  pocre :  but  at  the  ap- 
pointment of  the  Bifhop,  towhome  thcygaue  an 
account  of  their  diftriburion  yearely.  Subdeacons 
were  ioyned  to  the  Deacons ,  that  they  might  vfc    cacons* 
their  helpe  about  the  poore.  Archdeacons  were 
made ,  when  the  great  plentic  of  goodes  did  re-  s"bdcacdns. 
quire  a  more  exact  kinde  of  diftriburion.  And 
whereas  thereadingc  of  the  Gofpell  was  commit-  Archdeacons 
ted  to  them,  as  alfo  exhortation  to  prayer,  rand 
whereas  they  miniftrcd  the  cuppe  in  the  Supper: 
that  was  done  to  adorn  their  ofBce,that  they  might 

T  iiij 


fto 


AN     ABRIDGEMENT    OP 


llie  dioifion 
or  the  church 
goo  icsimo 
tower  pares 


GehfiuiCdp. 
7>re.i6  quejt.l 


GUgW.rc[er.  ca. 
*Mose(l.\\queft 

12. 

Hi{l.Tnper.h.% . 

*  lib. u.ca.i  6* 
*Ltb.<td  Ntpotia, 
num. 

*  Libz.deojfic. 
tap  aS. 
Ciarkcs. 


Acoluthes 


3 
Subdeacons 


vnderftande  that  they  bare   a   fpirituall   fun- 
ction. 

6  By  this  we  may  gather  what  vfc  there  was  of 
the  Church  goods,and  what  maner  diftributio  was 
made  therof. 

7  At  the  beginning  the  adminiftration  was  vo- 
luntarie  :  after  that  there  were  certainc  Canons 
made  which  deuided  the  reuenues  of  the  Church 
into  foure  partes:  whereof  one  is  aflignedto  the 
Biihop  and  his  familie :  another  to  the  clergie :  the 
third  to  the  poore  :  the  fourth  to  the  repairing  of 
the  Churches. 

8  Furthermore  that  which  they  bellowed  vpon 
adorning  holie  thinges  was  verie  htle  and  meanc. 
And  if  anie  neede  were  that  continued  alfo  wholie 
to  the  poore.  So  did  Cyrillus  Bifhop  of  Icrufalem* 
Acatius  of  Amida*,Exuperius  of  Theiofa*,&  Am- 
brofe  *  behaue  them  lelues ,  neither  did  they  fuffer 
the  poore  to  be  hungric. 

,  a  Thofe  which  were  appointed  to  be  as  it  were  the 
feminarie  of  the  Church,  were  called  Clarkes  but 
vnproperlic .  To  them  they  commited  firft  the 
charge  of  opening  and  ihuttinge  the  Church , 
and  they  called  them  doore  keepers.  After  that 
they  called  them  Acoluthes  or  followers  ,  which 
wayted  vppon  the  Biihop ,  and  did  accompaeic 
him,  firft  for  honours  fake,  and  fecondly  that  none 
cuill  fufpkion  might  arife.  Furthermore  they  had 
place  grauntcd  them  to  rcade  in  the  pulpit,  that  by 
litle  and  litle  they  might  be  made  knowen  to  the 
people,and  that  they  might  learne  to  abide  the  figh  t 
of  the  people ,  left  being  made  Elders  they  mould 
be  abafhed  when  they  came  to  teach.  So  they  went 
forward  by  litle  &  litle,  vntill  they  were  made  Sub- 
tjcacons. 

jo  Wheras 


CALVINS    INSTITVTIONS.    Li*.*,    it* 

10  Whereas  wee  faide  that  the  firft  and  fecond  I 
pointcs  in  the  calling  of  minifters  were,  what  ma-  What  ma*cr 
ner  perfons  were  to  be  called ,  andhowe  they  were 

to  be  called,  the  old  church  did  therein  folio  wc  the  % 

jule  of  the  Apoftlcs.  In  that  which  wee  let  downe  in  How, 
the  thirde  place :  namehe  by  who  they  ought  to  be 
chofen,thcy  did  not  alwaies  kcepe  one  order.  In  old  3 

time  no  man  was  rcceiuedinto  the  companic  of  By  whom, 
clarkes  without  confent  of  the  whole  multitude*. 
But  becaufein  thofe  leiTer  cxerafes  there  was  no  C\plib.% 
great  danger,they  began  at  length  to  ceafe  from  af-  Wnc" thc/ 
king  the  confent  of  the  multitude.  Afterwarde  euen  ^;*  tf^m 
in  the  reft  of  the  orders(exceptthebii"hops)the  co  •  content  of  che 
mon  people  left  the  mdgement  to  the  Biihop  &  El^  church 
dcrs:!auconelie  when  new  Elders  were  appointed 
to  parifhes :   then  it  was  expedient  that  the  multi- 
tude of  the  place  mould  giue  their  confent.  Orders  Orders  were 
were  giuen  at  certaine  times  of  the  yeare,lcaft  any  Seuin  at  ccr- 
mould  creep  in  priuily  without  confent  of  the  faith-  "m"  ofthe 
£ull,or  leaft  he  mould  proceed  too  eafilie.  yCarc. 

1 1  The  people  did  long  keepe  their  libcrtie  in 
choofing  Biihopsmence  came  thefe  fayings,let  him  Biihops 
be  chofen  Biihop,whom  the  cleargie,  multitude,  or 

the  greater  number  thai  requirc.Let  him  be  chofen  Leo  primus  epiji 
of  all,which  muft  gouernc  all.  £*  caP  z 

12,  ObieSi.  Itwaseftabl:mcdmtheCounccllofC^1J' 
Laodicia*,that  the  multitudes  mould  not  be  fuflred 
to  choofe. 

*An.  It  was  done  for  good  caufe :  for  it  comcth  to,  Why  the 
paffe  fcarce  at anie rime, that  fb  manie  heads  agree  people  ceafed 
together  in  one  fenfe.  But  there  was  a  good  remedy  co  c  u  c* 
for  this  dager.For  firft  the  dearks  alone  did  choole: 
&hauingchofen  one,they  prefented  him  toy  Ma-  waskcptir!r 
giftrate  or  Senate  or  chief  men. They  (after  c5ful-  elcciion. 
tatio  had)if  they  thought  the  ele&io  iuft,  ccfirmed 


1*1 


AN    ABRIDGEMENT    OF 


it:if  not,they  did  choofe  one  who  they  did  better  al- 
LuEpifl.p}.  low.Thcnhe  was  brought  to  the  multitude.  So  Leo 
faith,the  defires  of  the  citizens,  the  teftimonies  of 
thepeople,theiudgement  of  the  honorable,  the  e- 
lectionof  the  clearkes  muft  be  waited  for. 

13  This  manner  of  c hoofing  was  yet  of  force  in 
Gregories  time,  and  it  is  likely  that  it  endured  long 
after. 

14  The  fourrh  thing  followeth,  with  what  rite 
With  what  rite  minifters  were  admitted  to  their  office.  The  Latins 

called  this, ordination  or  confecratio,the  Grecians 
CheirotonU  or  Cheirotbefta.  And  there  is  extant  the 
decree  of  the  Nicene  councell,  that  the  Metropoli- 
tane  come  together  with  all  the  Bimops  of  the  pro» 
uince,toordame  him  which  is  chofen.If  he  cannot, 
let  three  atleaft  come  together:  let  thofe  which  arc 
abfent  teftifie  their  confent  by  letters.  They  were 
commaunded  to  bee  prefent  therefore,  that  there 
might  the  {traighter  examinario  be  had  of  the  lear* 
ningandmaners  ofhim  which  was  to  be  ordeined: 
neither  was  the  matter  diipatched  without  exami- 
nation. 

15  Whereas  this  was  done  euerie  where  with- 
out exception^  diuers  manner  grew  in  vfe  by  little 
and  little,that  thofe  whichwerechofenwent  toge- 
ther to  the  Metropolitane  to  require  orders:  and 
not  long  after  came  in  a  farre  worle  cuftome,  that 
theBilhopsina  manner  of  all  Italie,  did  fet  their 
confecration  thence.  But  the  rite  was  laying  on  of 
handes. 

Chap,   v. 
That  the  ancient  forme  ofgonevnment  rvasoutrthrmni 
by  the  tyrannic  of  the  Vapacie. 
OW  let  vs  conferre  and  compare  the  order 
of  gouerningthe  Popilh  cburch,with  that  of 

the 


N 


CALVINS  INSTITUTIONS.  L1E.4.  2I5 
thcprimatiue  and  old  church  which  wcehaue  def- 
erred, that  it  may  more  eafilie  appearehowfalflie  calli'n». 
they  chalenge  to  themfdues  the  title  of  the  church. 
It  is  beft  to  begin  with  calling,  and  we  will  giue  the 
firft  place  to  Bilhops.  There  is  there  no  exaramati- 
on  of  learning  or  maners,yea  thishundreth  yeeres,  i^^"19 
there  hath  been  founde  fcarcc  one  among  an  hun- 
dred which  had  in  him  anie  founde  do&rine :  fewe 
which  were  not  drunkardes ,  whoremongers,  hun- 
ter s,&c. 

2  Now  in  choofing,  all  that  right  of  the  people  By  whom 
was  taken  away :  their  defires,  aflcnr,  fubfcnpcior.s 
&  al  fuch  things  did  vanifh  away.The  whole  power 
is  tranflated  vnto  the  Canons  onlie:  they  beftowe 
theBimopricke  vppon  whom  they  will,  fo  that  it  is 
made  at  this  day  for  the  moftpart,a  reward  of  adul- 
terie  and  baudric. 

3  Ordainingis  nothing  but  a  meer  mock.whera t 
princes  haue  by  bargaining  in  fome  places  obtained  VV  what  rite 
of  the  Bifhops  of  Rome  to  nominate  the  Bilhops, 
the  churche  hath  furTered  no  ncwe  lolTc  therein,be- 
caufe  the  elcdion'isonely  taken  from  the  Canons, 
whotookeitto  themfeluesby  no  right. 

4  Behold  their  excellent  calling,by  reafon  wher- 
of  the  Bilhops  boaft  that  they  be  the  fucccflburs  of   . , 
the  Apoftles.    And  they  fay  trvat  the  right  to  make 
elders  belongeth  to  them  alone:  and  they  arc  made 
nor  to  gouern,or  feed  the  people,  but  to  facrifice:in 
like  fort,when  they  confecrace  Deacons,they  (peak  Deacons* 
nothing  of  their  proper  office,but  they  ordaine  the 
to  certaine  ceremonies  about  the  challice  and  pat- 
tin.  It  was  cftablifhed*,  thateucne  one  which  was  InSfm£ 
ordained  mould  haue  a  place  appointed  him  forth-  CskedonMfc 
with  .-noweitis  fufficicm  if  their  reuenucbeefurH-  w^.70^.1» 
cient  to  fuftainc  them.  They  doe  in  deed  with  great 


Ticar». 


**4  AN    ABRIDGEMENT    6V 

pompc  fhadow  that  which  they  do,  but  they  be  oiw 
lie  vifures,  wherein  there  is  no  foundncile. 

?  Obieft.  Bimops  haue  vicars  to  enquire  of  lear- 
ning before  ordering. 

jin.  But  what  ?  whether  they  can  rcade  their 
Mafles:whether  they  can  decline  fomecomon  word 
wherewith  they  meet  in  reading.  Whe  thofe  which 
arc  to  bee  ordered  are  brought  to  the  altar,  it  is  de- 
manded thrife  in  words  which  they  vnderftand  noc 
whether  they  be  worthie  of  the  honour  ?Onc  which 
neuer  faw  them,anfwereth,  they  be  worthie.  Is  not 
that  to  mocke  God  and  men? 

6  How  much  better  do  theybehaue  themfelues 
in  bellowing  of  benefices?  Trulie  fo,  that  no  one  of 
them  can  hit  another  in  the  tee  th.  All  of  the  breakc 
in  generally  as  into  a  far  me  of  their  enemies. 

7  But  this  is  alfo  a  gre  atet  monfter,that  one  ma 

w      ...       .    is  appointed  to  eouernc  Hue  or  fixe  churches.Wee 
Quoclibetanes       *{•    ■■    n  •  /-»  u-  i 

^*  may  lee  tn  Princes  Courtes  young  men  which  are. 

thrife  Abbots,twife  Bifhops,  once  Archbifhops. 

8  But  let  vs  fee  how  faithfullie  they  do  their  du- 
tie.Of  Priefts/ome  are  Monks,fomc  Seculars.Thac 
former  flocke  was  vnknowen  to  the  old  churche,  to 
which  this  fong  is  now  firftfoungdet  a  Monke  being 
content  with  his  cloifter,  neither  prefumc  to  mini-^ 
fter  the  facraments,,  or  to  beare  any  other  publike 
func*tion,A  manifeft  mocking  of  God. 

9  Seculars  are  parrlie  beneficed,  &  partlie  they 
fpendc  their  daily  labour  in  faying  Mafic,  or  in  Gn- 
ging  ,  &  they  liue  by  the  wages  which  they  get  that 
way.Benefices,haue  either  cure  of  foules  as  bifliop". 
ricks  or  Parifhesior  els  they  be  ftipendsfor  daintie 
men  which  get  their  liuing  by  finging,  as  Prebends, 
Canon{hips,Perfonages,Dignities,Chapelleihips. 
As  for  hirelings,  they  get  their  liuing  from  day  tQ 

day, 


Bellowing  of 
Benefices. 


Munkcs. 


Seculars. 

X 
X 

Benefices 


CAIVINS    INSTITVTIONS.  LiM.      ttj 

tlay ,and  after  a  fhamclefic  manerfet  themfclues  to 

falc  tor  game,  and  like  hungrie  dogs  with  importu-  Hungrie  hyr©. 

nate  begging ,  they  wring  out  or'  men  againit  their  linges. 

willjthat  which  they  put  m  their  hugriebcllie.Thcy 

facririceChiift  vpon  the  altar:  whichis  to  do  facri- 

ficc  not  to  God,but  to  the  Diuell. 

10  The  fame  account  ought  we  to  make  of  Ca-  chanon$&# 
nons,Deanes,Chapl3mes,Prouo{h,&c. 

i  i     There  remainc  Bifliops  and  gouernours  of 
parimes,whohaue  an  excellent  office  if  they  would    '    0^n* 
vfeit.Theyhaue  churches  committed  vntothem, 
though  they  turne  the  charge  ouer  to  their  vicarsi 
they  make  none  other  account  of  them  then  of .    .   ...    . 

farmesjouer  which  they  fet  their  vicars»  as  Baliffes 
or  Farmers  :  as  if  it  were  the  office  of  aPaftcurto 
doc  nothing. 

i  i  Of  this  did  Gregorie  complaine  in  his  time, 
faying,  The  world  is  full  of  Prieftes:  and  yet  it  is  a  ifrw.iy. 
rare  thing  to  findalabcurcrintheharueft.-becaufe 
we  take  vpon  v  s  in  deed  the  office  of  the  Priefh,but 
we  doe  not  the  worke  of  our  office. 

13  But  if  aniemandoeduely  examine  all  this 

face  ofEcclefiafticallgouerncment,  which  is  vnder         .  . 
popericat  this  day,  hee  mall  findc  that  there  is  no  homblV1** 
theeuifnc  corner ,  wherein  robbers  doe  liuc  more  rhecuifh 
licentiouflie  without  law  and  order.  corner. 

14  But  if  wee   defcende  vnto  the  manners^ 
where  fliall  wee  finde  that  light  of  the  worlde,the 

fait  of  the  earth?  Where  is  that  holincfTc  whiche  Examination» 
may  beasapcrpetuallruletoiudgeby.  There  is  no  ofmancrs 
kindc  of  men  more  infamous  at  this  day,  for  riot,  •^*'«y««4 
wantonnefTe,daintinclTe,and  finallie  for  allkinde  of 
luftes. 

1  $  Let  Deacos  no«v  come  for th,wher  is  that  moft 
holydiftributionof  goods?  But  they  are  not  made 


1*4  AN     ABRIDGEMENT    OF 

Deacons  with   to  that  endc.   For  there  is  none  other  thing  enioy^ 

of Coodci U"5  "ed  them>but t0^erue  at  tnc  Alcar,to  recite  the  go- 

o  goo  c»        ipelljor  to  fingit,and  to  doe  1  cannot  tel  what  toies. 

There  is  nothing  ipoken  of  almes,  nothing  of  the 

caring  for  the  poore.  They  appearc  notatallwith 

the  inititution  which  the  ApoftJes  vfed. 

16  HauL.g  made  a  diuifionofthe  church  goods, 
Thecucscanot  cuevie  raan  did  catche  to  himfelfefo  much  as  hec 
agree about  cou!d3the  Biihops  and  townifh  Prieftesfwho  being 
the  parting  of  enriched  by  this  pray*  became  Canons)  did  pull  in 
theftakc.  peeces  among  them  the  belt  part.  It  was  a  trouble- 
some diuifion,becaufethey  cannot  yet  agree  about 
1  their  boiids.Yctby  this  means  prouifiois  made  that 

not  one  halfpenny  fhal  come  to  the  poore.For  they 
3  hauetakctothemfelues  the  fourth  part  which  was 

appointed  for  the  poore. That  which  was  confecra- 
4.  "'  red  to  the  repairing  of  the  churches  is  conuerted 
tofuperfluous  \ks.  The  fame  facnlegious  robberie 
is  committed  in  the  fourth  part  which  was  giuen  to 
thedarkes* 
_  . .  17  Obietf&y  this  gorgeoufnefle  of churches,thc 

llVyl\X.&6o.6  Prophefies  are  fulfilled,  wherein  the  olde  prophets 

defcribethebeauueof  the  kingdom e  of  Chrift*. 

The  pouertie        An%  ^at  *s  to  tran^ate  tno'e  thinges  which  arc 

©frainiftersis   Spoken  fpirituallie  of  the  fpirituall  kingdomc  of" 

glorioos.         Chrift  vnto  the  flefh  &  the  world. The  fentence  of 

theSynodeof  Aquileiaisto  be  noted.  Pouertie  is 

glorious  in  the  Prieftes  of  the  Lordc. 

G     ...  18  That  which  is  beftowedvppongarnifhingof 

o/chircbes     f  nwrches,  is  beftowed  amifle,  becaufe  it  doeth not 

fmellofthirft,but  of  riot  and  corruption  of  times. 

Inthemeanefeafonitis  fofarrc  of  that  they  hauc 

refpect  of  the  liuing  temples,  that  they  doe  rather 

fuffermaniethoufandes  of  poore  people  to  ftarue 

through  hungcr,then  that  they  will breake  theleaft 

challicc 


CALVIN'S  INSTITVTIONS.  L11.4.  »87 
challicc  or  cruet  to  relccue  their  poucrtie. 

19  The  rcuenue  of  lands  and  poiTeffions  csufeth  Reucnuesof 
thatBifhops&Abbtos  in  number  of  way  ting  men, land$ 
in  gorgeoufnelTe  of  houfes,in  gay  apparrell  &  dain- 
tie  difhes,doe  imitatc,or  rather  ftriue  with  Princes. 
I  am  afhamed  to  fay  any  more.Lo  of  what  titles  the 
Paputes  boaft  for  commendation  of  their  church. 

Chap.  vi. 
Of  thefupremade  of  the  Set  of 
Home. 

X   XTOW  let  vs  intreat  of  the  fupremacie  of  the 

lN  Sea  of  Rome. 

x  The  ftatc  of  the  queftion  is,  whether  itbe  ne- 
ceflarie  for  the  true  forme  of  Ecclefiafticall  order, 
that  one  Sea  be  aboue  another  both  in  dignitie,and 
power,thatitmaybetheheadof  all  the  whole  bo- 
die. 

Obiect.  In  the  hwe  there  was  the  higheftPrieft- 
hood,and  alio  the  higheftiudgement. 

jin.    That  which  was  profitable  in  one  nation,  - 

muftnot  be  extended  to  al  thewhole  worJd.Again, 
the  higheft  prieft  was  a  figure  of  Chnft,but  nowe  chrifl  neadeth 
the  priefthood  being  tranflated  vnto  Chnft,  as  hee  no  vicegerent 
beareth  the  office  himfelfe  alone,wi'.houtany  vice-  ^jf'^rf* 
gerent,fo  he  rtfigncth  the  fame  to  none*.  Whether  petet 

n/       t  r    j       r»         -ri  ™  .  wer  the firlt 

3  Ob.    It  was  laid  10  PeterrThou  art  Peter,  and  p0pc 

vpon  thisrocke  will!  build  my  congregation*.  Alfo,  *  Mat. 16.  it 
Feed  myfhecp.  *  Z06.ax.15 

An.     Hee  made  the  fame  power  common  to  the 
rcft.Forto  binde  andloofe,is  to  retaine  and  forgiue 
finncs,  which  is  done  by  preaching  of  the  worde.      lob.  jo.25 
4  OkieSf.  Hcpromifcdthekeics  of  thekingdomc^^^'^'1^ 
cf  hcaucn  to  Peter  alone*. 


*S8 


AN    ABRIDGEMENT    OF 


The  doftrine 
of  the  Gofpcll 
is  the  keyes 


Cypr.dtfmf. 

$r*kt. 


Mat.i6.it. 


Eph.2.to. 
iTet.26. 


a  Conctffton. 


Peters  con- 
feffion. 


I^.j.it 


«.Grant 


An.  The  heauens  are  opened  by  the  do&rinc  of 
the  Gofpelrthcfame  was  common  to  the  reli  of  Pe- 
ters fcllo  wes  in  office,as  well  as  to  Peter. 

ObUEK  Peter  cxcelleth  therein,bccaufe  hec  rc- 
ceiued  that  both  with  the  reft,  &  alfo  a  part  by  him 
felfc ,  whichc  is  not  giuen  to  the  reft  but  in  com* 
mon*. 

An.  Chrift  did  not  this  to  preljprre  one  man  a- 
boue  another ,buc  that  he  might  by  this  means  com- 
mend the  vnitie  of  the  church*. 

%  ObitEt.  Itwasnotfaidto  the  reft,  vponthii 
rockc  Willi  builde  my  church*. 

An.  As  ifChrift  fpake  anie  other  thing  there  of 
Pctcr,but  that  which  Paul  and  Peter  hiiruelfe  fpakc 
of  all  chriftians*.For  hee  maketh  Chrift  the  corner 
ftonc  vpon  whom  are  btulded  thofe  which  grow  to 
be  an  holie  temple  to  the  Lord. 

Obieff.  Hee  aboue  the  reft:becaufe  hec  hath  the 
name  properlie. 

An.  Let  him  bee  the  fir  ft  and  chiefeft  of  all  the 
faithfull  in  feruentnefle  of  ftudic,dottrinc,courage: 
yet  he  hath  not  power  therefore  ouer  others. 

6  Peter  had  confeffed  both  inhisownenameSc 
alfo  in  the  name  of  his  brethren,that  Chnfte  is  the 
fonne  of  God :  vpon  this  rocke  doth  Chrifte  builde 
his  church  :becaufe  there  is  onconlie  foundation, 
befides  which  none  other  can  be  laid*. 

7  If  anie  thing  bee  tobeedone,hcereferrethit 
vnto  the  councell*.  Hee  exhorteth  his  fellowes  in 
office*,he  doth  not  commaund  them  :beeing  accu- 
sed he  purgeth  himfelfe*.  He  was  iharphe  reproued 
by  Paul"  .■  By  thefc  it  appeareth  mamfcftlie  that 
there  was  no  more  power  in  Peter,  then  in  the  reft 
of  the  Apoftles. 

8  But  admit  he  were  chiefe  among  the  Apoftlc*, 

yet: 


CALVINS     INSTITVTIONS.LiB.4.     zt9 
yet  they  were  only  tweluc  :  &  it  was  done  but  once. 
Thcrfcre  that  is  a  miflc  made  to  continue  for  euer.  Continuance 
that  one  ought  alfa  to  bee  appointed  as  head  ouer  of  iucceffion 
an  hundred  thou! and. 

ObieSf.  Bees  %nd  Cranes  choofe  one  onelic  cap-  A  fimilitude. 
taincandnomorc. 

An.  But  they  come  not  together  out  of  all  the 
whole  world  to  choofe  one  king :  cuerie  king  is  con- 
tent with  his  ownc  hiuc. 

Obsecf.  The  Poets  commend  the  goucrnment  of 
one.  Monatchie. 

An.  Not  bcCaufe  one  ought  to  gouerne  all  the 
whole  world.Bucbeeaufc  a  kingdome  cannot  eafijy 
fufFer  two:for  power  canot  abide  to  haue  a  partner. 

9   %»eft.    Is  it  not  nccetiane  that  the  Churche  Sxi'th^ 
haue  an  head?  church. 

An.    Chrift  himfelfe  is  the  head  of  the  Church, 
of  whom  the  whole  body  being  coupled  and  knit  to- 
gether in  euerie  ioynt,wherewith  one  miniftreth  to 
another  according  to  the  operation  in  the  mcafure  Epfft 
of  euery  member,maketh  encreale  of  the  bodie*. 

Obieil.  4t  is  needfull  that  there  be  another  mini-  A  minifteriall 
fteriall  head,to  bearc  Chriftes  office  vpon  earth.      head. 

An.  There  is  none  ordained  by  Chrift  Further- 
more the  fcripture  giucth  this  honour  to  Chrifte  a   tfh.  1.2 »eH4. 
lone*.  *  j  .CK5.23. 

io  Obicft.  ItisnecefTarie  that  there  be  a  cer- 
taine  likelihood  bctweene  the  heaucnlie  hyerar- 
chie  and  the  earthlie. 

An.  To  play  the  Philcfophers  and  difpute  fubcil* 
lie  about  bothjis  to  be  wife  beyonde  meaiureof  the 
fcripture. 

11  Butletvsgraunt  that  the  fupremacicwasin 
Peter,yea  that  it  (hould  alwaies  continue  by  perpc-  *    r*ut 
tuall  fucceflion:yct  how  wil  they  prouc  that  his  feat 

V 


•Z>e«^34*5 


Ho  AN    ABRIDGEMENT   OF 

was  fo  eftablifhcd  there ,  that  whofoeuer  is  Bifhop 
of  thatCittie,  heefhouldebecfctouer  the  whole 
vvorlde? 

OhitEi.  Peter  liued  at  Rome,  and  there  hee 
died.  « 

An.  And  Chrift  liued  in  Icrufalem,and  there  di- 
cd:and  Mofcs  in  the  wilderneffe*:  yet  did  they  not 
giue  fuch  honor  to  the  place. 

ix  Ob.  Peter  was  chiefe  of  the  Apoftles  ;  there- 
fore the  church  wherein  he  fate,ought  to  haue  this 
priuiledge. 

An.  Then  the  church  of  Antioch  mould  by  right 
chalendge  to  her  felfe  the  fupremacie,  becaufe  hee 
fate  firft  there. 

Obiecl.  It  was  in  times  pafl  the  chiefe  :  but  when 
Peter  remoued  thence  hee  tranflated  to  Rome  the 
honour  which  he  brought  with  him. 

An,  If  this  be  a  priuiledge,  itis  either  perfonall, 
and  then  it  belongeth  nothing  to  the  plac  c:  or  real, 
&  when  it  is  once  giuen  to  a  place  it  is  not  taken  a- 
way  againe :  or  mixed,then  the  place  fhall  not  bee 
fimplie  confidered  vnlcfle  the  perfon  doe  alfo  a- 
gree. 

13  Butlet  it  bee  fo.-letvsgraunt  that  the  fupre- 
macie was  tranflated  from  Antioch  to  Rome  :  yet 
why  had  not  Antioch  the  fecond  place?  But  Alex- 
andria is  before  Antioch .  Paul  *  nameth  three 
which  fecmed  to  be  pillers,Iames,Petcr,andIohn. 
If  the  honour  of  Peter  the  Sea  of  Rome  haue  the 
firft  place,doth  not  thatof  Ephefus  &  of  Ierufalem 
deferue  the  fecond  and  thirde,whereIohn  &  lames 
fate? 

14  Howbcit  that  which  they  report  of  Peter 
Whether  Peter  his  fitting  in  the  Churche  of  Rome  hath  no  cre- 
wcrcacRome.  ^tc< 

ObitZl. 


Marcellptp* 
lz>q.i. cap* 


The  maner  of 
priuilegc. 


5  Graunr, 


G*l.i.$. 


CALVfNS    INSTITVTIONS.  ltt.4.      t»i 

ObicB.  Eufebias  faith,  that  hcc  ruled  thcic  fiuc 

and  twemicyearcs.  -_  \.    . 

r  1  t       r  1         i_  Perers  rilgn 

An.     He  was  at  Ierufalcm  about  twcnticycares  ma^c 

after  the  death  of  Chrifte*,' afterward  hcc  came  to  Gal.  1.1  Z.&.i.i 
Antiocb, where  how  long  he  continued  it  is  vncer- 
taine.  Gregoric  reckoheth  feuen,&  Eufcbius  twcn- 
ticycares. But  from  the  death  of"  Chnftevntiikhe 
ende  of  the  Empire  of  N~ro  (  vnderwhom  they 
fay  he  was  flainc)there  fhali  be  founde  onlie  fcucn 
and  thirtieyeares.  Thereby  wee  pcrceiuc  and  fee 
that  he  could  fit  at  Rome  but  a  fnort  time. Further- 
more Paui  wrote  to  the  Romanes*,  but  there  is  no  ^ow.15,35 
mention  made  of  Peter.  .  **'!■ 

if  Obiect.  But  it  is  a  firme  opinion  of  wri- 
ters, thathee  gouerned  that  Churchevnty  11  his 
death. 

An.  Writers  tell  manic  fables.  But  admit  it  bee  *Graunc. 
fo: yet  not  long,  became  his  Apoftlefhip  appertai- 
ned vnto  the  Iewcs.The  iuprtmacy  had  been  mec- 
ter  for  Paul  who  was  the  Apoftle  of  the  Gentiles. 

1 6  Furthermore,  the  men  of  olde  time  gaue  Co  wty  there  wa« 
great  honor  to  the  church  of  Rome  for  three  meft  fo  great  honor 
waightiecaufes.Thcfirft  was,bccaufeitwasa  co-  8cuetoRomc. 
mon  opinion  thacit  was  founded  by  Pcter.Sccond-       l    2 

lie,  there  was  the  head  of  the  Empire.  Laft  of  all  3 

it  was  quieter  and  leflc  troublcfome  then  the  reft. 

17  Notwithstanding  in  time  ofthegouernmenc 

of  the  olde  Churche,  Rome  neuer  had  the  fupre-  De  Simplie 
macicouer  other  Churches.  Therefore  let  v  scon-  Prcl«, 
elude  with  Cypnan*,that  the  bimoprick of  Chrift 
alone  is  vniucrfal,which  comprehendeth  the  whole 
Church  vnder  him 

Vij 


«y»  AN    ABRIDGEMENT    Of 

Chap.  vii.  • 
Of  the  beginning  and  increajtng  of  the  Romifbpapa~ 
ciepnttllit  lifted  vp  itfelfefo  high-hat  both  the 
libertie  of  the  church  was  opprejfvd,  and  all  mode- 
tation  was  ouerthrowne  thereby, 

I  'npHERE  is  nothing  more  ancient  to  cftablifh 

1  the  authorise  of  the  Sea  of  Rome,  then  the 

decree  or" the  Niccne  Synode,  wherby  both  the  firft 

place  isgraunted  to  theBifhop  of  Rome,  among 

Yh  bee*    *     the  Patriarches,and  he  is  commanded  to  care  for 

ofcht  papacic  the  churches  adioyning  to  the  citie.Butin  an  other 
Synode  which  followed ,  the  Bilhop  of  Rome  was 
.    not  chicfe,but  others. 

i  in  the  councell  of  Chalcedon  the  Legates  of 

Primacie.  the  Church  of  Rome  had  the  chicfe  feat  by  the  Em- 
perours  graunt :  but  Leo  himfelfe  confeflcth  that 

Ub.Epijli.       tms was an cxtraordinarie priuiledge,  neither  wai 

Epift.i.etMb.  4.  it  obferuedin  other  counccls. 

+Epifi.t.  j  As  touching  the  very  title  of  primacie,&  other 

titles  ofpride,ic  is  no  hard  matter  to  iudge  when  & 
after  what  fort  they  croope  in. Cyprian  doth  often, 
callCotneliusbrotheijOr fellow  Biftiop,or  fellowc 
in  office.  But  writing  to  Stephen  Corn  elms  his  fuc- 
cc(Tour,he  fometimcobiectethto  him  arrogancic, 
and  fometimes  foohfhncfle.  The  councclof  Car- 
thage forbade,that  anie  fhoulde  be  called  prince  of 
Prieftes  or  chicfe  Bifliop. 

4    The  contention  about  the  title  of  vniuerfall 

alJou^theTni-  'B*moP>  began  onlie  in  Gregorics  timerthe  occafion 

ucrfall  BifhoP'  whereof  was  Iohns  ambition.Forhcc  woulde  make 
himfelfe  generall,which  no  man  before  him  had  ak 
faiedto  doc.Gregoric  callethit  a  wicked,  profane, 

Lib  A.Epifi  74.  vngodlic,proude  titlc,&  fuch  a  one  as  was  inuentcd 

ad  Mauri.        by  the  diuel,and  publiihed  by  Antichrifts  crier*. 

%  I  come 


CALVINS  INSTITVTIONS.  111.4,  19} 
f  I  come  to  the  iurifdi&ion  which  the  Pope  of  The  IuriMiftifc 
Rome  auouchethhec  hath  oucr  all  churches,  with-  of  thc  pope, 
outqueftion.  And  there  arofc  the mifchiefe.  When 
the  Sea  of  the  Church  of  Rome  was  counted  to  bee 
of  great  authoritic,  notonelie  thegodliein  other 
parts  which  were  greeued  for  want  of  aide  :  but  al- 
io wicked  men  which  were  codemned  by  their  own 
Bifhops :  for  vniuft  defenfes  fake  fled  thither  •  all 
which  the  Bilhop  receiued  greedilie.  Through  this 
ambition  it  came  to  pafl'e  that  the  Bifliop  of  Rome 
did  take  tohimfelfefomc  authoritie  ouer  others. 

6  But  let  vs  fee  what  power  this  was.  The  po- The  power  of 
wcr  of  the  church  is  contained  in  thefe  four  points.  thc  church  is 
In  ordaining  ofBimops  in  calling  of  Councels  :  in  SJJ^^ 
Iurifdiction :  in  Ccnfures.  All  the  old  Syncdes  com-  t     x  \ 
maund  Biihops  to  be  conlecrate  by  their  Metropo- 
litans: andthattheBifliopof  RomcbeneucrcaL  x  ordination, 
led  vnto  it,butinhis  ownepatriarchie. 

7  The  fame  Cenfures  or  admonitions  which  the  x  cenfurcs. 
Bifhoppes  of  Rome  did  vfc  toward  othcrs3the  fame 

did  they  themfclues  fuifcr*.  c  t>rE'(l 

8  To  call  aprouinciall  Synode  was  thc  dude  of  /^,.         IJ* 
cuery  Merropolitanerthe  Bilhop  of  Rome  had  none  3  Counfell 
authoritic  there:but  the  Empcrour  onlie  could  call  TrtpartMiftlib 
agenerallCouncell*,  4* 

o  As  concerning  hearing  of  appcaks  oriurifdi- 
&ion,itis  manifcft  thathce  hath  thechicte  power, 
vnto  whofe  iudgemenc  feat  thc  appeals  »  made. 
Manie  did  often  appeale  vnto  the  Bilhop  of  Rome: 
and  hee  bimfelfe  alfo  went  about  to  draw  vnto  him  *  Iu"Tdi<aion. 
thc  hearing  of  caufes  :  but  hee  wasalwaies  deri- 
ded when  hee  did  paffc  his  bounds.  In  the  Coun- 
cell  of  M.-leuite  j  where  Augufline  was  prefent,  T^e  J?elciJ.'ri 
they  were  excommunicate  which  appealed  beyond  Unc    oun     ' 
the  Seas, 

Viij 


Inbrew.coUz. 
coat.  'Donatum 


Grcgoric. 
When  the 
authoricieof 
the  Pope  was 
cncreakii 


Lilj.i.Efjft. 
yj.Epift.i6. 
Grpgories 
humihtie. 


Trie  decree  of 
thecounfcllof 
Taurinum 


294  AN    ABRIDGEMENT    OF 

io  In  the  time  ofConfianrine  the  Emperour,he 
had  no  authorise  oucr  other  Bimoppes3as  it  doeth 
plairrlieappeareby  the  hiftory  ofCelianus,accufed 
by  Donatus*.  For  Conftarume  commuted  the 
iudgemene  of  the  appeale  to  the  Biiliopof  Otle- 
ancc. 

ii  I  know  how  many  Epiftles  there  be,Refcripts, 
Edi&s,  wherein  the  Biftiops  afcribe  what  may  bee 
to  the  Sea  of  Romc,and  doe  meft  conftantlie  cha- 
lendge  what  may  be  to  the  fame.  But  all  men  which 
haue  but  a  kle  wdgement  know  this  alfo,  that  they 
are  io  blocks fh  for  the  moftparr^that  at  the  firit  tail 
it  is  an  eafie  manner  to  pcrceiue  out  of  what  fhop 
they  came}namehe  of  ambition, 

iz  The  authentic  of  the  Sea  of  Rome  was  great- 
lie  encreafed  in  Grcpories  time,  by  reafon"  of  the 
wars  which  did  poifdfe  almcft  all  the  whole  world. 
Therfore  that  in  lb  great  a  lhaking  of  ciuil  affaires, 
the  integricic  of  faith  might  a:  leaft  remajne,Or  not 
akogcatherperiih,all  Biihops  on  euery  fide  ioyncd 
thefelues  to  the  Bifhop  of  Rome.  Then  did  the  dig- 
nitieof  the  Seaincreafe,  yctfo  that  one  man  did 
not  beare  rule  ouer  the  reft,as  him  pleafed  :  but  it 
was  g.aunted  him,  with  his  authorise  to  bridle  the 
wicked  andflubbornc. 

13  Therfore  Gregorie  taketh  nomoretohim- 
felf  ouer  others,  then  hce  grauntcth  to  others  oucr 
himfdfjwhen  he  confciTeth  that  he  is  readie  to  bee 
controuledby  others. 

14  Thebithop  of  Cuftantinople  did  at  that  time 
coted  with  the  bifhop  of  Rome,about  the  primacie, 
ItwasdecreedinthecoiincclofTaurinum:thatrhc 
ci.ies  which  were  chief  in  ciuil  goucrnmet  in  cuerie 
prouince,{hould  likewife  be  chief  Seas  of  y  bifhops. 

1 J     In  the  fiift  Synode  of  Conftantinoplc  it 

was 


CALVINS     INSTITV  TI  ONS.LIB.4.     :;; 

waseftablimed,thattheBithopofthat  Citie  mould  The  Synodcof 
haue  the  pnuilcdges  of  honour  after  the  Biihop  of  Conftanti 
Rome,bccaufc  it  was  new  Rome.  noPlc 

16  Shortlic  after,lohn  of  Conftantinoplc  being 
holpen  with  the  fauour  of  Mauritius  the  Emperour 
vfurped  the  name  of  vniuerfall  Patriarch.  Gregorie 
did  conftandie  oppofc  him  felfe  againft  him :  and 
docth  abhorrc  that  voyce  as  wicked  and  vngod- 
lie. 

1 7  At  length  Boniface  the  third  obtained  of  Pho-  Thc  ambitioa 
cas,that  Rome  mould  be  head  of  all  churches.  But  Boniface, 
this  was  of  no  importaunce  in  a  manner,  vntill  at 
length  France  came  by  wicked  pollicies  into  his  po- 
wer. 

1 8  After  that  time  when  thinges  did  dailie  euery 
where  waxe  worfe  andworfe,  the  tyrannieof  the 
Sea  of  Rome  was  alfo  eftablifhed  and  encreafed:  & 
thatpartlie  through  theignorance,and  partlie  tho- 
row  the  fluggimneffe  of  the  Bifhops.Therfore  doth 
Bernard  in  his  time  with  manie  complaints  bewailc  Bcrn*rde 
the  fcattcring  abroad  of  all  the  whole  Ecclcfiaftical 

order*.  Amongft  other  headdeth  thefe,  Thou  Pa-  Lib.Uec^/td. 
ftour  commeft  foorth  inuironcd  with  much  goldc.  /,-^lf  ana 
If]Idurftfpeakeic,thefe  are  rather  the  paftures  of  The  Papacie 
dtueL>,thenoffheepe.  is  thedcuill* 

19  And  now  though  we  graunt  to  the  Bifhopof  Pafturc- 
Rome  that  excellencie  which  he  had  in  time  of  Leo 

and  Gregorie, what  doth  this  helpc  the  prefent  Pa-     raunc< 
pacie?I  do  not  yetfpeake  of  the  carthhe  Lordmip, 
but  of  the  fpirituall  gouernment  wherof  they  make 
boaft.Forthefebethefayingesof  the  Bifliops:God  Adeuelifh 
would  determine  the  caufes  of  other  me  by  men:but  decree, 
Tieehath  referued  the  Prelate  of  this  Sea  without  Nfr«f*«iwi 
queftion  to  his  own  iudgement*.Again,the  facls  of  ^'*j|'- 
our  fubie&s  are  iudged  by  vs:but  ours  by  god  alone.  /»^.9. 9.3. 
V  iiij  cap.Nema, 


loha.nem.con- 
Jtant. 

Thep?pacie 
isatthisdayc 
worft. 


Graunt. 


Whythcrisno 
church  at  Roc 


I 

*     3 

The  vermes 
of  the  popes. 

Leo-ClemMt. 

"Paul. 

Anabfurditie. 


i.T^efi  .4. 


%96  AN    ABRIDGEMENT    OF 

zo  And  to  the  ende  thefe  decrees  might  haue 
more  weight  they  did  f  alfly  cog  in  the  names  of  old 
Biihops,as  if  rhings  had  been  lo  appointed  and  or- 
dained fince  the  beginning :  whereas  it  is  moft  ccr- 
raJmc  that  it  is  new  and  latclie  forged,  wh'atfoeuer  is 
giuen  to  the  Bifhop  of  Romc5ouer  and  befides  that 
which  we  haue  faid  was  giucn  him  by  the  old  coun- 
cels. 

2 1  If  Gregories  teftimony  ought  to  bee  of  force 
they  declare  there  by  that  their  Biihop  is  Anti- 
chrift,becaufe  they  make  him  vniue'rfall*. 

zi  Are  not  the  Patrones  of  the  Sea  of  Rome  a- 
{hamed  to  defend  the  prefent  eitateof  the  papacic, 
which  is  certainlie  an  hundred  fold  worfe,and  more 
corrup:,then  k  was  in  the  time  of  Gregorie  &  Ber- 
nard? 

Z3  Laftof  ail,  though  all  thefe  things  mould  be 
graunted:yetthere  a  rife  th  a  frcm&ncwftrife  for 
them.  For  wee  denie  that  Rome  can  be  the  mother 
of  churches,feeing  there  is  no  church  at  Rome :  & 
that  the  Pope  is  Piince  cf  Bifhops  feeing  hee  is  no 
BHhopjbecaufe  heteachethnotthc  word  of  God, 
he  doth  not  minifter  the  Sacraments,  neither  doth 
hee  keepe  the  people  in  their  duetic  byaniedifci- 
pline. 

24  Yea  thePopes  do  whatfoeucr  they  can  to  op- 
preflethe  pure  doctrine  of  the  Gofpcl.  Leo  was 
cruel,  Clement  blooddic,  Paul  a  fierce  murtherer. 
Shall  hee  be  Chriitcs  vicar,  and  Peters  fuccelfour 
who  by  perfecuting  the  Churche  with  furiousin- 
deuours,docth  openlie  profefle  that  hee  is  Anti- 
chrift? 

iS  Wee  fpeake  as  did  Paul  when  wee  fay  that 
Antichrift  {hall  fit  in  the  temple  of  God*.  That  his 
kingdomemall  bee  placed  in  hautinefTe  of  fpeech, 

and 


CALVINS  INSTITVTIONS.  Lib.  4.  H>7 
and  blafpheming  of  God*.  Alfo  whereas  Paule  fee-  &**«•• 
icth  out  Antichnft  by  this  markc.,th3t  he  lhall  take 
away  from  God  his  honour  ,  that  he  may  take  it  to 
him  felfe,  this  is  a  principall  token  in  fecking  Anti- 
chnft,efpecially  when  fuch pride  proccdeth  to  the 
pubhkeicattenngand  deftructionof  the  Church. 

x6  God  tranflated  the  Church  which  was  at  le- 
rufale  to  Pella*.  That  which  was  once  done,mieht 
be  done  oftener.Therfore  fo  to  tie  the  honor  of  The  "/<*•**•*•««•*. 
fupremacie  to  a  place,  that  an  enemie  of  Chnft,  an  The  pops 
adueriary  of  the  Gofpel,a  deftroyer  of  the  Church,  armes. 
a  butcher  of  the  Sainctcs^ihould  be  Chriftes  Vicar, 
Peters  fucceflbur,  the  chiefe  Bilhop  of  the  Church 
is  too  ridiculous. 

27  Wehaue  fpoken  inough  of  the  thing.  Tf  wc 
come  to  the  mcn,wc  lhall  find  that  Leo ,  Clement, 
Paule,  and  r.lmoftall  the  reft  were  Atheiftes  ,  and 
that  they  knewem;  thing  elfe  in  a  manner  concer- 
ning Chrift,  but  that  which  they  learned  in  Luciar* 
hislcholes. 

z8   And  yet  for  all  this  the  Romaniftcs  auouch, 
that  the  Pope  cannot  evre.  Though  Ichn  the  xxij. 
Pope  did  openly  auouch  that  the  foulcs  of  men  are  lohn  Gerfcm 
mortall* ,  8c  that  they  die  together  with  the  bodies.  *°f*  withe» 
vntill  the  day  of  the  refusion.  [hcJ      y 

19  Therefore  though  Rome  were  in  times  paft 
the  head  of  Churches,  yet  fhe  is  not  worthie  at  this 
day,to  be  counted  one  of  the  fmallcft  tocs/eing  (he 
is  made  common  to  all  kind  of  wickcdncfle. 

30  The  Cardinals  were  in  times  paft  only  priefts  whaeOnfi 
of  the  church  of  Rome,  and  farrc  inferiour  toBi-  nals 
/hops:  but  fuch  as  they  be  nowe  at  this  day,  they  we«:intim« 
haueno  true  and  lawfullofBce  in  the  Church.         paft* 


Ecclcfufticall 
power. 
I      » 
i.z.  3. 


The  firft  parts 
touchinge 
do&nnc. ; 

I  1 

X  C or.  10.8. & 
IJ.lO 


Prlefti 
Deut.iJ.i» 


The  prophets 

are  watchmen 


Apoftles. 
Mat.  5.13. 

Zo/j.ao.iJ, 


1?*  AN    ABRIDGEMENT    OF 

Chap.  viii. 
Touchiug  the  power  of  the  Church  as  touching  the  at» 
tides  of  faith,  and  with  whatvnbridled  licemiouf- 
nejfe  it  hath  in  thepapacie  bene  wrefted  to  corrupt 
all purenejfe  ofdocJrine. 

1  XTOw  followeth  the  third  place  touching  the 

lN  power  of  the  church,which  confifteth  part- 
ly in  particular  BiuSops,  partly  in  Councels:&  thofe 
cither  prouinciall  or  general! :  fuch  power  cofifteth 
eitherindoetrinc,oriniurifdiction:or  in  making 
lawes.The  place  touching  dotfrine  hath  two  parts; 
authoritie  to  deliuer  and  teach  articles  and  points 
of  doctrine  ,  and  to  expound  the  fame.  And  let  all 
things  be  done  to  edifying*.  That  {hall  be,if  the  au- 
thoritie of  Chrift ,  the  maifter  of  the  Church ,  be 
kept  fafe  and  found. 

z  Furthermore  we  muft  remember  in  this  place, 
that  what  authority  foeuer  the  Scripture  doth  giue 
either  to  Priefts,  or  Prophets,  or  Apoftles  or  to  the 
fucceffours  of  the  Apoftles ,  that  is  properlie  giuen 
not  to  the  men  them  felues ,  but  to  the  miniiterie 
wherein  they  are  phced.  It  is  fayd  of  the  prieftes*, 
The  lips  of  the  prieft  (hall  keepc  knowledge,  &  they 
(hall  require  the  Lawc  at  his  mouth :  becaufe  he  is 
the  Angell  of  the  Lord  of  hoftes, 

3  The  authoritie  of  the  Prophets  is  defcribed 
in  Ezechiell :  Sonne  of  man  (faith  the  Lord)I  haue 
made  thee  a  watchman  to  the  houfe  of  Ifrael.Ther- 
fore  thou  ihalt  hcare  the  word  out  of  my  mouth  ,  & 
thou  (halt  tell  it  them  from  me*. 

4  The  Apoftles  arc  called  the  light  of  the 
world*  ,the  fait  of  the  earth,  they  are  to  be  heard  in 
fteedofChrift*. 

$  And  though  there  be  but  one  &  the  fame  do- 
ctrine 


CALVINS    INSTITVTIONS.  Lib.  4.    299 

jftrinc,  yet  according  to  the  diucifitie  of  times ,  the 
iferuancsofGod  had  diueifc  kinds  of  teaching.  Itis  Tn€f^mcJ°' 
true-;ndccd  which  Chrift  faith,  that  no  man  hath  miners  oV'* 
fcencthc  Farherhut  the  Sonne,  andhctowhomc  tcachngc 
the  Sonne  will  rcueale  him*.  God  vied  fecret  rcuc- 
lations  with  the  Patriarks  :  &thefe  did  he  continue 
with  vnJoubted  (igncs.The  Patriaikscoueyed  that 
vnto  their  fonnes,&  they  to  their  childrcns  childrc. 

6  When  the  Lordc  railed  vp  a  more  mamfeft 
formcof  the  Church  ,  he  would  haue  Bis  word  put  xheVord'" 
jn  writing,  thar  the  prieftcs  might  thence  fet  that  written, 
which  they  (hould  teach  the  peopIe,and"  that  ail  dc* 

<ftrinc  might  be  examined  by  that  rule.  Therfore  af-  Priefts. 
tcr  the  pubhihingof  the  Lawe,  the  prxfts  arc  com- 
maunded ,  that  they  ihouldoncly  teach  that  which 
God  did  comprehend  in  the  Law.lt  was  no:  lawful! 
for  them  to  adde  o:  to  diir.iniih.  After  the  followed  Prophets, 
the  Prophets  which  were  interpreters  of  the  Lawe, 
who  added  nothing  therto,  but  prophecies  concer- 
ning things  to  come.Herunro  were  added  the  hifto- 
ries,  which  a;c  alfo  the  works  of  the  Prophets :  but  The  old  tcfla. 
being  made  by  the  cnrii:ing  of  the  holie  Ghoft.  m^t. 
Such  was  the  rule  of  the  life  of  the  fathers  vntill 
the  comming  of  Chrift. 

7  When  the  wifcdomcofGod  was  made  ma-  „,^"Cw  CClU" 
niftftin  the  fleih  ,  he  taught  with  full  mouth  what-  Heb.^%. 
focuer  mans  mind  canconceaueofthe  Father*;be-  *  Mai  17.  y. 
cauiethc  Father  appointed  him  to  be  a  teacher*.  Aimaximc. 
Therfore  he  left  nothing  for  o. hers  to  fpeake  after 

hlm-  In  the  old  ana 

8  Therefore  let  this  be  a  firmc  maxime,  that  new  tcftament 
thereisnoneotherwordofGod  tobehad,butthat  "  comprehen- 

which  is  contained  in  theoldandneweTeftament:  t1ct,  !uS 
....  ,  r         ,  .  and  the  belt 

and  that  there  is  none  other  manner  or  teacning  a-  kir.d  of  teach- 
right  in  the  Church,  but  according  to  the  prescript  inge. 


JHat.i7.io. 
I  Ptf.4.11. 

1  Q»t,  14.15». 


feM.I0.10. 


Whethera 
Councell  can 
crrc. 


/♦6.14,6. 


ifrr.s.ia* 


The  church  is 
without  blotc. 
£tb.5i5. 


300  AN    ABRIDGEMENT    OF 

and  rule  of  his  word.  Thcrforc  Chrift  commanded 
the  Apoftles  to  teach,  whatfoeuer  thingeshchad 
commanded  them. 

9  That  was  alfo  diligently  obferued  by  the  A- 
poftles*. 

ObieSi.  It  is  notlawful  for  one  alone  to  adde  any 
thing :  buc  there  is  another  refpect  to  be  had  of  the 
vniuerfall  Church. 

Jn,  Faith  commeth  by  hearing:  and  hearing  by 
the  word  oft}od*:  If  faith  depend  vppon  the  word 
of  God  alonc3what  place  is  now  left  for  the  word  of 
all  the  whole  world. 

10  Obit  ft.  A  gcnerall  councell  is  the  true  image 
of  the  Church ,  and  it  is  goucrned  immediatlie  by 
the  Spirit  ofGod :  thcrfore  it  can  not  crre. 

jin.  A  gcnerall  councell  is  gouerncd  by  che  holie 
Ghofr ,  when  it  decreeth  or  fettcth  downc  nothing 
contrary  to  the  word  of  God.  Then  it  cannot  erre. 
.  1 1  Obktf.  Chrift  fayd,  behold  1  am  with  you  vn- 
till  the  end  of  the  world*.  Alfo,  1  will  giue  vnto  you 
a  comfor:er,the  Spirit  of  truth*. 

jin.  He  did  not  only  promife  that  to  the  number 
oftwelue,buteuentoeucrieone  of  them.  And  this 
fpirit  is  not  the  fpirit  of  error,of  lying,of  ignorance 
or  darknc(fe,but  of  fure  rcuclation,wifdomc3  truth, 
and  light*. 

n  Obictf.  Whatfoeuer  is  giuen  toeueryoneof 
the  faithfull feudally ,  that  is  giuen  andbclongeth 
to  the  Church  altogether. 

jin.  The  Church  ihall  neuer  want  that  which 
(hall  be  nccefTarie  for  ir.  But  the  richcfFc  of  the 
Church  are  fuch,that  it  wantcth  much  of  the  chie- 
i eft  perfection. 

QbitEi.  The  Church  clcanfedbythewafhingof 
wa:er,ir.  the  word  of  lifers  without  bloc  &  wrinkle*. 

The 


CALVINS  INSTITVTIONS.  Lib.  4.  301 
The  piller  and  foundation  of  truth  *.  i\Tim.  $.1  y« 

jh%.  In  the  former  place  it  is  mher  taught  what  X 

Chrift  doth  day  lie  worke  in  the  Church:rhen  what 
he  hath  already  accomplifhed.Againitisfalfe&fri-         % 
uolous  to  thinke  that  the  church  is  altogether  with- 
out fpot,a!l  whofe  members  arc  vnclcane :  further- 
more the  Church  it  fclfc  is  the  pillcr  of  truth,which         % 
refleth  vpon  the  word  of  God  alone. 

13  Isitaniemarucll  if  the  bride  andfcholcrbc 
fubieft  to  Chrift  her  fpoufc  and  maifter,  that  fhc 
may  continually  and  diligently  depende  vpen  his 
mouth? 

14  ObieSi.  I  haue  manic  thinges  to  fay  to  you,  rh'^Th  I* 
which  you  cannot  caric now*.  lohlit.ii?  *' 

^«.Thc  Apoftles  being  led  by  the  Spirit  of  truth 
into  all  truth3they  did  publtm  their  writings,wherin 
they  left  the  perfect  knowledge  of  the  do&rine  of 
the  GofpelljWritten. 

1?  Obieci.  Chrift  commandeth  that  he  be  coun- 
ted an  Ethnickc  &  as  a  Fublicane,which  (hall gain- 
fay  and  refift  the  decree  of  the  Church*.  Mat.it. ij. 

jin.  There  is  no  mention  made  there  of  do&rin: 
but  onely  the  authoritic  of  cenfurcs  to  correct  vices 
isauouchcd,that  they  may  not  fet  them  fclues  a- 
gainft  the  iudgement  thcreof,which  fhalibc  admo- 
niflied  and  reproued. 

ObUEf.  The  Church  muft  be  heard.  Theforeeof 

jin.  Who  denieth  that?  becaufeitpronounceth  Cenfurc» 
nothingbut  out  of  the  word  of  the  Lord.  w,    , 

16     Obieff.  Baptizing  of  infantes  fprange  not  baptizing  of 
fo  muchc  from  the  manifefl  commaundement  infants  be  by 
of  the  Scripture^  as  from  the  decrees  of  the  thc  decreet  of 
Church.  the  church. 

jin.  It  (hall  fufficicmly  appearc  clfe  where,  that 
itisfarrcotherwifc. 


jo»  AN    ABRIDGEMENT  OJP 

Obictt.  That  is  nowhere  in  the  Scripture  to  be 
found,which  was  pronounced  in  the  Niccnc  iynodc 
that  the  Sonne  isconlubltantiall  with  the  Father. 

.An.  I  Bra  lint  chisworctis  not  extant  in  Scripture, 
but  the  thing  (ignifying  the  fame,, is  often  foundc  in 
Scripture. 

Chap.     ix. 
Of  Councils  and  their  authoring ■. 

What  eounfch  x   "CVrthcrmorcCouncclsfhallbc  Iawf(illthcn,if 
bcUwiull.  A  Chiiftlit  aschicfeintheiamc,&dogouerne 

the  whole  afl'cmbly  with  his  word  and  Spirit. 

i     For  this  is  Chriits  faying,whcrc  two  or  three 
mall  be  gathered  together  in  my  name,  1  am  there 
iUt.if.io.      inthemidltofthcm*.  Which  promife  dothnolcflc 
belong  to  eucricparticiilarafremblie,  then  to  a  ge- 
ncrall  Councell.  And  thole  only  arc  gathered  toge- 
ther in  the  name  of  Chrift,  which  adde  nothing  to 
his  word,ncithcr  take  anie  thing  thcrfro. 
3  Obiccl.  The  truth  rcmaineth  not  in  the  church, 
vnlcife  it  continue  among  the  Paftours.  Neither 
dotli  the  Church  confift,  vnleflc  it  appcarc  in  genc- 
rall  Conn  cells. 
Paftorsaic  An.  That  is  not  alwayestruc.  For  there  was  a 

blind.  Churcbmlfaiashis  time  atIerufalcm,whichGod 

had  not  as  yet  forfaken  ,  and  he  calleth  the  Pallors 
IT  <6  thereof  blind  watch  men5ignorant,dumbe  doggs  *t 

**     '  °"         3n  an  other  place  he  tcachcth  that  they  haue  a  flia- 
dowifli  pretence  and  cloake  of  prie(thood*.Fr6  the 
Ofi.9  »•  prophet  ro  the  pritft  euery  one  followcth  lying*. 

4  Obiecl.  Peraducnturc  that  was  of  force  a- 
mong  the  lewes :  but  our  age  is  free  from  fogi  ear. 
aneuill. 

An  Would  God  it  were  :  buttheholic  Gbofl: 
hath  pronounced  that  it  fhallbc  othcrwife.As  faith 

he 


CALVIKS    INSTItVTIONS.    Li».  4.    Jo} 
he  there  were  in  the  old  people  f  alfc  Prophctes :  To 
likewifc  there  (hall  be  among  you  falie  teacher  s,flily  ^ '      ^  .. 
bunging  in  lefts  ofpcrdition".  Jt4a.t4.tu 

5  And  yet  I  would  not  oucrthrow  the  authori-  2  Tb*f,%+ 
tic  ofPaftorsconcly  I  warnc  men  to  make  choifeof 

them,  left  wc  admit  wolucs  in  ilccdc  of  true  ihecp- 
heardes. 

6  Out  of  this  wc  may  calily  aunfwer  to  that  o-  Genenll 
thcr  thing  touching  gcncrallCouncclls.  The  lewes  counlells. 
had  the  true  Church  in  the  time  of  the  Prophctes. 

Butif  there  had  bene  gathered  at  that  timeagcne- 

rall  counicllotthcpricitSjwhat  manner  face  of  the 

Church  ihould  hauc  appcarcd?Thc  fpiritof  Sathan 

bare  rule  in  the  mouth  of  fourc  hundred  Prophets, 

which  Achab  called  together  *.  Micha  is  condtm-  *  %!»•**'}•**' 

ncd  for  an  herctickc,  he  is  imittcn,hc  is  call:  in  pri- 

foil.  So  was  lcrcmic  handled.  fr#1   a* 

7  In  that  Counccll  which  the  pricfts  &  Phari- 
fces  gathered  at  Icrufalt  what  was  wanting  as  tou- 
ching the  outward  face?  And  yet  Chrift  is  condem- 
ned there,  and  his  doctrine  is  driuen  from  amongft 
them*.  And  yet  there  was  at  that  time  a  Church  at  /06.10.47. 
Ierufalem.  Therforeitdoth  not  ncccHanly  confift 

in  the  aiicmblic  of  Paftours ,  whomc  the  Scripture 
doth  pronounce  to  be  fomctimes  cuill. 

8  Obiefl.  What?  fliall  the  Counccls  hauc  none 
authoriticin  defining? 

Jn.  Yes  verily.  For  all  Counccls  arc  not  to  be 
condemned  here,  neither  arc  the  aclcs  of  all  Coun- 
ccls to  be  canccllcd.But  lb  often  as  the  decree  of  a- 
nic  Counccll  is  brought  forth ,  1  would  hauc  it  di-  T, . 
ligently  weighed,  at  what  time  it  was  holdcn,  for  coSrcdfn 
what  caulc,  to  what  ende,  what  mancr  of  men  were  (^ounfcl^ 
preicnt  1  and  then  that  it  be  examined  according  to      x      * 
the  rule  of  the  Sci  ipturc.So  it  ihould  come  to  palTc 


The  fyaodcof 
Contain, 
touching 
breaking  of 
images. 


The  contrau. 
e  tic  of 
counccls. 
The  Nycenc 
Synode. 


Wemuftobcy 
thofe  which 
haue  the  oucr. 
fight  ot  vs. 

/#£«,i.7.S. 


304  AN     ABRIDGEMENT  OF 

that  Counccls  {hold  haue  that  maieftie  which  they 
ought  to  haue.  So  we  do  willingly  embrace  thofe 
old  Synodes,as  the  Nicene,that  of  Confhntmoplc 
of  Ephcfus,and  the  firft  Chakedon  Synode. 

9  By  the  later  Counccls,which  arc  often  contra- 
ry one  to  another,we  may  fec,how  much  the  church 
hath  oftentimes  degenerate  from  the  purity  of  that 
golden  age.  It  is  now  about  nine  hundred  yearcs  a- 
go  fince  the  Synode  of  Conftantinopie  being  ga- 
thered vnder  Leo  the  Emperour,didadiudg  images 
pla ce  d  in  Churches  to  be  broken.  The  Nicene  cou> 
cell  decreed  that  they  ihould  be  reftored. 

10  Ail  chofe  auncientand  purer  Counccls  had 
their  imperfections.  There  appeareth  a  notable  ex- 
ample hereof  in  the  Nicene  Synode.  For  thercjha- 
uing  as  it  were  forgotten  all  grauitie>raodeftie,&  all 
curtefie,  omitting  to  contend  with  Arrius,jhey  be- 
gan one  to  wound  another  with  inward  diijntions, 
obie&ing  of  crimes,and  infamous  libels. 

11  ObieSi.  Synodes  may  indeede  erre  in  thofe 
things  which  arc  notneceifarie  to  faluation. 

jin.  Then  they  did  not  alwayes  follow  the  Spirit 
as  their  guide.  But  we  may  eafily  iudge  by  gcnerall 
CouncelSyhow  great  authority  prouincialcouncels 
haue  to  make  articles  of  faith. 

12  Obiett.  Though  they  be  in  mind  blocktfh  and 
in  will  mo  ft  wicked,  yet  the  word  of  God  remaineth 
which  commaundeth  vs  to  obey  thofe  which  haue 
the  ouerfight  of  vs*. 

jin.  What  if  I  deny  that  they  be  fuch  as  haue  the 
ouerfightofvs  ?  which  are  fuch?  Butwhat  manner 
perfons  doth  lofue  defcribe  ?  Let  not  faith  he ,  the 
booke  of  the  Law  depart  out  of  thy  mouthrbut  thou 
ihsk  meditate  in  it  day  &night.Tnou  (halt  not  turn 
afide  either  to  the  right  hand  or  to  the  left*.  Ther- 

fore 


CALVINS    INSTITVTIONS.    LTB.4.     joj 
fore  thofe  (hall  be  our  fpirituallgouernours,  which  Whoaretrue 
turne  not  afidc  from  the  Law  of  the  Lord,  cither  to  Outers, 
the  right  hand  or  to  the  left.Othcrwife  we  muft  not 
heare  thc,as  being  falfe  prophets  &  falfe  ApoftLs*.  Qj.ui, 

13  Bccaufc  we  haue  proucd  that  the  Church  Mat.j.t^.iS 
hathno  power  giuen  to  ere&any  newc  do&rinclet  io» 

vs  now  ipeake  of  the  power  which  they  geuc  her  in       1      *■ 

interpreting  the  Scripture.  We  graunt  indeed  and 

that  willingly,  that  if  anie  deputation  fallout  about  Interpretation 

anie  opinion,  there  is  no  better  or  furer  remedie,  of  the  Scrip. 

then  if  a  Synode  of  true  Biihopscomc  together,  ™re* 

where  the  article  or  point  in  controuerfie  maybe        °    ^no  c$ 

difcuffed.  For  the  determination  mail  haue  much 

more  weight:  they  mall  more  commodiouily  deli-     ~ 

berate  being  together:  and  alfo  Paulc  defenbeth*  '     3V*"2'*? 

this  way  in  iudgmg  doctrines.  So  when  Arrius  arofe 

the  Nycene  Synode  was  called :  the  Synode  of  Co- 

ftantinople  againft  Eunomius  &  Macedonius:  that 

of  Epheius  againft  Neftorius.  Alio  we  muft  note  A  Caucac 

thiSjthat  it  is  no  perpecuall  thing,that  that  is  a  true 

interpretation  of  the  Scripture,which  hath  bene  let 

downeby  the  confentof  aCouncell.  For  in  the  fe- 

cond  Synode  ofEphcfus,  thehercfieof  Eutiches 

had  the  vpper  hand,and  the  hohc  man  Flauian  was 

banifhed. 

14  Chrift  commaundeth  all  to  drinkc  of  the  T^e  j,erer    r 
cuppe  which  he  giueth  in  the  Supper*.  TheCoun-  Eutiches. 
cell  of  Conftance  commanded  that  it  ihould  not  be  Mxt.ze.i6. 
giuen  to  the  common  people,  but  it  would  that  the  Contractions 
pneft  alone  mould  drink.  Paul  calleth  forbidding  of  °f  Syaods* 
mariagc,  hypocrite  of  deuils*.  And  the  Spirit  pr®- 
nounceth  in  an  other  place  that  mariage  is  holie  &  h™*'*' 
honorable  among  all  men*.  Wheras  they  did  after- 
ward forbid  prieftes  to  marie,  theydefire  to  haue 

that  counted  a  true  interpretation  of  the  fenpture, 

X 


ioS  AN    ABRIDGEMENT    OF 

Thcrforc  whatfocuer  interpretations  or  decrees  of 
Councels  (hall  be  contrane  to  the  truth  of  the  Go- 
fpclljthey  mud  in  no  cafe  be  rcceaucd. 
Chap.  x. 
Touching  the  power  in  making  laxcesjoherin  the  Tope 
with  hi*  adherents  did  exercife  moji  cruell  tjran- 
nie  and  butcherie  vponfinles. 
The  feconde     *   M*^  w  ^owetn  tne  Second  part  touching  ma- 
part  touching      1^  king  of  lawes:  from  which  fpringinnumera- 
makingoflaws  ble  traditions  of  men  did  iflue,bcing  as  many  fhares 
to  ftrangle  foul s.Ther fore  it  is  worthy  to  be  knownc 
whether  it  be  lawfull  for  the  Church  to  bind  mens 
confidences  with  thelawes  which  it  (hall  make. 

2  We  fee  how  wearily  Paul  walked  in  this  point*, 
fo  that  he  durft  not  euen  in  one  thing  infnare  the 
confeience.  For  he  did  forefee  what  a  wound  mighc 
be  made  in  the  confeiences  of  men,  if  the  neceflitie 
of  thofe  things  mould  be  layd  vpon  them,  the  liber- 
tic  whereof  the  Lord  had  left. 

3  That  this  knot  may  be  loofed ,  we  rauft  firft 
know  what  confeience  is.  We  muft  fee  the  defmitio 
out  of  the  proper  dcriuation  of  the  word.For  as  fci- 
ence  taketh  the  name  fro  the  knowledge  of  things: 
fo  when  men  haue  the  feeling  of  Gods  iudgment,as 
a  witnefTe  adioyned  to  them,  which  doth  not  furTer 
them  to  hide  their  finncs,  but  that  they  arc  dra  wen 
vnto  and  arraigned  before  the  ludgment  feat  of  the 
iudge ,  that  feeling  is  called  confeience.  For  it  is  a 
ccrtaine  mcane  bctweenc  God  and  men .  From 
whence  the  olde  prouerbe  comcth  ,the  confeience 
is  a  thoufand  witnefTes. 

4  Therfore  as  works  haue  refped  vnto  men,fo 
the  confeience  is  referred  vnto  God.So  that  a  good 
confeience  is  nothing  elfc,but  the  inward  integritie 
of  the  hart.  In  which  fence  Paulc  write  th ,  that  the 

fulfilling 


Confeiences 
muft  not  be 

infnared. 


What  con 
fuencc  is. 

Science. 


Workes 
refped  men 
and the  con- 
science God. 


CALVINS  INSTITVTIONS.  Ln.4.  507 
fulfilling  of  the  Law  is  Ioue  out  of  a  pure  confciencc 
and  faith  vnfaigned*.  Alio  itisfometimes extended  1  Ttm.i.%. 
vnto  men. So  Paulc  indeuored  to  walke  with  a  good 
confeience  toward  God  and  mcn.But  that  is  vnpro- 
perly  fpeken.  And  that  is  to  be  confidered  both  in 
the  commandements  of  God  which  muft  needs  be 
kcpr,and  alfo  in  things  indifferent  and  meane.         H 

f  If  mens  lawes  be  giuen  to  this  ende  that  they  be°»  b/ob^** 
may  charge  vs  with  rcligio,  as  if  the  obicruing  iher-  (crucd. 
of  were  of  it  fclfe  neceflane3we  fay  that  that  is  layd 
vpon  the  confeience  wh:ch  was  not  lawfulLFor  our 
confeiences  haue  not  properly  todealewith  men, 
but  with  God,  feing  they  arc  gouerned  by  the  word 
of  God  alone. 

\  0 1  '.cEl  We  muft  obey  Princes  eucn  for  confeiece 
fake*:  therfore  the  lawes  of  Princes  beare  rule  o-  Rom.i}.*. 
uer  mens  confeiences. 

Jr..  We  muft  diftinguifnbetweene  the  Genus  & 
the  Species.  The  generall  comm-indement  of  God 
commendeth  the  authoritie  of  magiftrats.Huhcrto  That  we  muft 
we  muft  obey.  But  it  is  not  mectc  that  the  lawes  °bcy  princes 
which  are  written  by  ihcm,  mould  appcrtaine  vnto  and  how  iurc 
the  inward  gouernmentof  the  foule.Therforc  if  any 
thing  be  commanded  contrane  to  the  word,or  if  in 
things  indifferent  there  be  a  certaine  necefli  tie  laid 
ypon  vs  we  muft  not  obey. 

6  Such  are  thofe  which  in  Poperie  are  called  eC-  Po?iih  co»JH- 
clcfiaftical  coftkutiom  which  are  brought  in  for  the     C1°ns' 
true  Stnexcflary  woiihip  ofGod.And  as  they  be  in- 
numerable^ they  be  infinire  grins  to  infn are  fouls. 

Ob.  Bifhops  are  fpiritualllawgiuers  appointed  of  Authentic  of 
the  Lord3after  that  thegouernment  of  the  Church    /liloPs* 
is  committed  to  them.  Therfcre  he  which  breaketh 
their  coftkutios/ebcllcih  agaiaft  god  &  the  church 

./*.•».  The  authority  of  Biftiops  appertaincth  to  fee 

X»j 


%o*  AN    ABRIDGEMENT    O? 

the  pollicie  of  the  Church  in  good  order.,  againffc 
which  we  muft  not  fpeake.  But  it  is  neceffarie  that 
they  alwayes  follow  the  rule  of  the  Scripture. 

7  For  to  fpeake  properly  there  is  but  one  Law- 
There  isbut  g'mer,  namely,  the  lord,who is  able  to  faue  &  to  de- 
God.^      '   ftroy.He  hath  fo  comprehended  in  his  Law,all  that 

which  was  necciTaric  to  the  perfect  rule  of  good 

life  ,  that  he  left  no  thing  for  men  to  adde  to  that 
I  chiefe  perfection.  And  this  doth  he  to  that  end,rirft 

x  that  all  our  works  may  be  gouerned  by  his  will.  Se- 

condly,that  he  may  fhew  that  he  doth  only  require 

obedience  at  our  hands. 

8  If  we  kcepe  in  mind  thefe  two  reafons,wc  may 
eafilie  iudge  what  conftitutions  of  men  are  contra- 
ry to  the  word  of  God.With  the  former  reafon  Paul 
conrendeth  againft  the  falfc  Apoftles  which  affaied 

Col. *.»•  to  burden  tne  churches  with  newe burdens*.  He  v- 

feth  the  fecond  more  in  the  Galathians ,  when  he 
r  ,  teachcth  that  the  confeiences  muft  not  be  infhared 

Fauites  oc.  po-  which  muft  be  gouerned  by  God  alone, 
pifheonftim-        9     Let  vs  apply  this  doctrine  to  our  times.  We 
tions-. ,  fay  that  the  conftitutions  wherwith  the  Pope  doth 

*    a  „-  burden  the  Church,  arc  hurtfull,  whether  they  be 
xThev  arcou-  '.  .       »  .  / 

ted  for  the  concerning  ceremonies  and  ntes:or  which  do  more 
true  worfhip  of  belong  to  difcipline.  Firft  becaufe  they  hoide  that 
God  the  worfhip  of  God  is  contained  in  them:  Secondly 

aT^%nces      becaufe  they  bind  the  confeiences  with  precifene- 

They  make  ccflitie  to  keepe  what  foeuer  they  command, 
the  cniuman-  i  o  Furthermore  that  is  the  worft  of  all  that  whe 
dement  of  God  rcligi6  is  once  begun  to  be  determined  by  fuch  vain 
Jtatu  \  inuentionsythe  commandement  of  God  is  made  of 
4  They  be  vn-  none  effect*.  For  it  is  a  greater  offence  with  the,to 
profitable  and  haue  omitted  auricular  confeffion,the  to  haue  con- 
foolifh.  tinued  a  moft  wicked  life  a  whole  ycare  together. 

1     *  XI  There  be  alio  other  two  no  fraall  faults  in  the 

fame 


CALVINS    INSTITVTIONS.  L18.4.    ;e* 

fame  conftitutions,  firft  they  prefcribe  vnprofitable 
obferuations.  Secondly  they  opprefle  the  confeien- 
ces  with  an  infinit  multitude ,  and  they  do  fo  cleaue 
to  fhadowes,that  they  cannot  come  to  Chrift.  infinite  mulu% 

iz  So  that  at  this  day  notonely  the  vnlearned  lucjes. 
multitude,but  as  euerie  one  is  puft  vp  with  worldly  x 

wifedome,  foheis  wonderfully  delighted  with  the  Popiflifnarcs 
beholding  of  ceremonies.  Hypocrites  &filie  wome 
thinke  that  nothing  can  be  inucnted ,  which  can  be 
either  more  beautifull,  or  better.  Neither  is  it  anie 
maruellthat  the  authours  thereof  are  come  to  that 
point,  as  tomockeboth  them  fclues  &  others  with 
friuolous  toyes :  becaufe  they  haue  taken  a  pattern  rhepapifts  arc 
partly  by  the  dotings  of  the  Gentiles :  &  partly  like  apes, 
apes  they  haue  imitated  the  old  rites  of  Mofes  Law.  x 

1 3  Againe  there  is  fuch  a  number  of  them,"  that  The  number  is 
the  Church  can  in  no  cafe  endure  them.  Hereby  it  not  lollera^c 
commeth  to  pane  that  there  appeareth  in  ceremo- 
nies, I  wot  not  what  Iudaifme:&  other  obferuations 

bring  vpon  godly  foulcs  a  grieuous  butcherie. 

14  ObieEf.  There  be  amongftvs  manie,as  igno- 
rant, as  they  were  fomc  amongethe  people  of  If-  Pop»fl»«Kr©« 
racll.  Such  introduction  was  appoynted  for;  their    uCtl0n' 
fake. 

Jn.  To  opprefle  wcake  confeiences  with  great 
heaps  of  ceremonies,is  not  to  comfort  tbem.Paulc 
faith  that  the  Iewes  are  like  to  children,which  were 
kept  vndcr  tutors  and  gouernours ,  &  we  to  growen 
men,which  being  fet  free  from  the  tuition  of  others, 
haue  no  neede  of  childifh  rudiments. 

Qj*e(l.  Shall  the  ignorant  fort  then  haue  no  ce- 
remonies geuen  them  to  helpe  their  vnskilrul- 
nefle? 

*/*w.  Let  thofe  be  giuen  the  which  fet  forth  Chrift 
more  plainly,and  not  thofe  which  darken  him, 

X  iii 


3i*  AN    ABRIDGEMENT    OF 

They  are  if  ObhSi.  They  be  facrifices,  where  with  God  is 

counted  purg  -   WCJJ  pfcafed :  finnes  are  taken  away :  and  faluation 
in*  facrifices      ispurcha(cd# 

An.  They  are  rather  foolifh  and  pcrnitious  opi- 
nions. 

BofHngof  ftagc      obieSi.  Good  things  are  not  corrupt  by  ftraunge 

players.  crrours  ,  for  as  much  as  in  this  behalfe  a  man  may 

no  lcfTc  finne  in  works  commanded  by  God. 

An.  But  they  are  cuill,  as  being  not  vnderftood, 
and  like  to  a  ftage  play  .God  feekech  obedience,nei- 

J'T1'  therwillhe  be  worshipped  with  precepts  of  men*. 

Laftly  they  do  notdired  vs  vnto  Chnft  :  but  they 

are  only  nets  to  catch  money,  and  feme  for  facrile- 

gious  buying  and  felling. 

I  ue  ted  for      l6  Therefore  io  often  as  this  fuperftitioncrec- 

«ainc  pethin,  that  they  will  hauc  men  to  worihip  God 

with  their  inuentions ,  what  lawes  lbeuer  are  made 
to  that  end,thcy  ftraight  way  degenerate  vnto  thole 
groffe  abufes.God  threatneth  this  curfc  to  all  ages, 
that  he  will  ftrike  them  with  blindnelfe  &  blockiih- 

fr/Tip.t}.         nelTe,which  worlhip  him  with  doctrines  of  men*. 

Popifh  traditi-      17  ObieEi,  Our  traditions  arc  not  of  men,but  of 

ons.  God.  For  the  Church  is  fo  gouerned  by  the  Spirite 

of  Godjthat  it  can  not  errc. 

An.  We  haue  alreadie  ihewed  howe  falflie  they 
chalenge  to  them  felues  the  title  of  the  chureh.For 
the  Church  followeth  the  rule  of  herfpoufr.  Nei- 
ther is  that  the  Church, which  palling  the  boundes 
of  the  word  of  God,  doth  play  the  wanton ,  &  doth 
riot,in  giuing  new  lawes. 

The  Church  ObieEi.  The  prophecies  are  added  to  the  Lawe. 

doth  not  go  An.  There  is  no  addition  thereout  an  expofitio. 

without  the  18  ObhEi.  We  haue  from  the  Apoftles  the  be- 

word.  ginning  of  our  traditions. 

An,  The  whole  doctrine  of  the  Apoftles  trauel- 

leth 


CALVINS    INSTITVTIONS.    L1B.4.     311 

leth  to  this  ende ,  that  the  confcicnccs  may  not  be  1 

burdened  with  new  obferuatios:or  that  the  worlhip 

of  God  may  not  be  polluted  with  our  inuentions.  z 

Obieft.  The  moft  of  the  Apoftlcs  decrees  were 
receaued  by  vfc  and  the  manners  of  men,&  yet  they  The  decrees  of 
were  not  put  downc  in  writing.  a^lcTdowne 

An.  They  learned  by  thereuelatio  of  the  Spirit,  jn  writing 
after  Chnft  his  afcenfion,  thofc  thinges  which  they 
could  not  vnderftand  when  Chnft  was  liuing ,  and 
thofe  things  which  were  ncccfiaric  to  faluati6  they 
left  in  writing. 

.  19  Thcrforc  in  all  thefe  things  there  is  great  fim- 
plicitie  required ,  fuch  as  we  fee  appcare  in-  the  ad- 
miniftratio  of  the  Supper  in  the  Apoftles  time.  The 
next  fuccefTors  added  fomewhat,  which  was  not  to 
be  mifliked.  But  afterward  came  thofe  fooHih  coun- 
terfaiters,who  patching  together  diuers  pieces  now  Tnc  making  of 
&  then  made  thefe  geftures  &  icttings  of  the  Mafle.  the  Maflc 

Obiecf.  Auguftine  faith,  that  thofe  things  which 
are  done  with  one  confent  in  all  the  whole  church, 
came  firft  from  the  Apoftles  them  felucs. 

An,  We  may  vnderftand,  faith  he  * ,  that  thofc  Epifi.ut, 
things  which  are  kept  in  all  the  whole  world ,  were 
decreed  either  by  the  A poftles  the  felues ,  or  elfe  by 
gencrall  councels ,  whofe  authorise  is  moft  whole- 
fome  in  the  Church.  But  he  fpcakethoftheobfer- 
uations  of  his  timc,which  were  then  very  fewe. 

20  ObitSi.  We  hauc  holy  water  fro  the  Apoftles. 

An.  Yea  I  wot  not  what  Pope  did  pollute  Bap-  Holie  water, 
tifme  with  this  ftrangc  and  vnfeafonable  figne.         The  decree  of 

21  ObieSi.  ThcApoftles  and  Elders  of  the  pri-  «he  Apoftlcs. 
mitiue  Church,eftablimed  a  decree,befides  the  co- 
jnandement  of  Chrift ,  whenn  they  commanded  all 

the  Gentiles  to  abftaine  from  things  orTf  cd  to  idols,  Att.i1, 10.  i*. 
from  ftrangled,and  from  blond*. 

X  iiij 


ju  AN    ABRIDGEMENT    OF 

Jn.  The  Apoftles  made  no  new  Law,but  the  di- 
uine  and  eternall  commaundement  of  God ,  tou- 
ching the  not  breaking  of  charitie.  Neither  isanic 
iote  of  chat  libertie  taken  away,but  the  Gentiles  arc 
admoniihed  by  what  meanes  they  mould  temper 
them  felues  to  their  brethren ,  that  they  abufe  not 
their  libertie  to  the  offending  of  them. 

22  Like  as  if  anie  fakhfull  Paftours  bearing  rule 
in  the  Churches  which  are  not  as  yet  well  ordered, 
do  forbid  al  thofe  which  are  of  their  flocks  that  they 
cat  no  fle  ih  vpon  the  Friday  before  thofe  which  arc 
weake,or  that  they  work  not  openly  vpo  holy  days. 

23  ObieSi,  And  yet  it $  ncedfull ,  that  being  in 
fubieclionwe  iuffereuethc  hardcemmandements 
ofourxulers. 

Jin  Sro  they  decree  nothing  that  is  contrarie  to 
/«/C19.13.         the  truth  of  the  word  of  God.  For  God  rcie&eth* 
^■LKmiTM-    an^  l**™cicl^Kc  inuentions  of  men. 
aj,     '  24  Therfore  both  our.  owne  wifedome,  and  alfo 

1  jgn.  1  z.  1 .        the  wifedome  of  all  men  mult  become  foolilhnefic 
2,  %in.  16.10.      m  our  £ySj  t^r  we  JIiay  (i-f|cr  God  alone  to  be  wile. 
25  Obncf.  Samuell iacrinced  in  Ramath,  and 
thougnhe  did  that  contrarie  to  the  Law}y  ec  it  plea- 
j  to.7.17.  ^  fed  God. 

.An.  He  did  not  fet  anie  fecond  Alcar  againft  the 

Samuels  .facri-  onely  Altar:  but  became  there  was  not  as  yet  anie 

**cc*  place  appointed  for  the  Arke  of  the  couenat,hc  ap- 

poiutedthe  citie  where  he  dwelt  for  the  faenrices, 

as  being  moft  commodious. 

Obiect.  Menohabcinga  priuate  man,did  offer  a 

,       9         facrifice  contrarie  to  the  Law*. 

Mcnohae's  ^n-  This  was  an  extraordinare  and  particular 

i acrificc.  example jiieither  is  it  to  be  imitated . 

blAt.xi.\*  z6  Obiect.   Chrift  would  haue  thofe  burdens 

which  were  heauie  &  which  could  not  be  born,to  be 

borne, 


CALVINS  INSTITVTIONS.  Lrt.4.  515 
borncjwiiich  burdens  the  Scribes  and  Pharifes  did 
binde  together. 

An.  Chrift  would  hauc  his  difciples  to  beware  of 
the  lcauc  of  the  Phanfces,becaufc  they  mixed  theiF  Tlie  tra(jjtionf 
traditions  with  the  do&iine  of  truth:  yethee  will  ofchc  pharifes 
haue  them  to  bee  hearde,  if  they  tcache  Mofes  his 
law. 

27  ObitEl.   Then  all  the  la-ves  are  euill,wherby 
the  order  of  the  Church  is  fct  in  frame. 

An.   Lawcs  which  feruc  tonourithepollicieand 
peace,  are  greathc  to  bee  obleruedinChurches,fo  What  cccldu 
they  be  made  deccntlic  &  according  to  order.  ^1"*1  Iavvcs  ba 

i$  Which  (halbe,if  rites  be  vfed,whichmay  pur-  f  ^.r'4.40. 
chafe  reuerence  to  holy  things.That  done,if  mode-       j      % 
fhe  and  grauitie  doe  mine  and  appeare.  This  is  the  what  thinges 
firft  thing  in  order,  that  thofe  which  rule,know  the  order  requi- 
rule  how  to  rule  well :  and  that  the  common  people  rcch* 
be  accuftomed  vnto  the  obedience  and  true  dilci*  x 

plme.  Laftlie,thattheftate  of  the  Church  being  fct 
in  good  order,  the  peace  &  quiemes  of  the  church  3 

be  prouidedfor. 

i?  'Andthatiscomclinefle,whichisfont,forthe  C°T}'u 
reuerence  of  holie  myftenes,  that  it  is  a  ntex-ferue(1jntjic 
ercifevntogodiinc{Te,oratleait  fuchas  {hall ferue  church. 
to  the  conucnient  garnifhing  of  the  action,  and 
that  not  without  fruite.Such  exercifesof  godlines  Order  in  the 
leade  vs  dire&lie  vntoChrifte.  And  order  is  placed  church, 
in  that  framing,  which  takethaway  confufions  and 
tumultes.  Paul  giueth  an  example  of  the  former,  t 

that  profane  quailing  &  baricjuetting be  not  ioyned  x  Ctr,iz,u. 
with  the  fupper*.  In  the  other  fort  are  the  hourcs 
appointed  for  prayer  and  preaching  .  Therefore 
the  one  fort  of  constitutions  haue  rcfpecl  vnto 
rircs  and  ceremonies,  the  other  todifcipline  and 
peace. 


ji4  AN    ABRIDGEMENT    OF 

What  eonftitu-     30  Furthermore  I  allowe  ihofc  conftitiicions  of 

tjons  be  good.  men,which  are  both  grounded  vpo  the  authority  of 

God,  and  alfo  arc  taken  out  of  the  fcripture,  and 

confequentlie  are  altogeather  diuinc.  Let  kneeling 

in  time  of folemne  praier  be  an  example. 

X&cft.  If  we  muft  hear  the  Lor d  alone,  why  hath 

One  forme  of  he  not  defcribed  particularly,  what  we  ought  to  fo- 

ro?^"cfo°S low  in  difciPlme  and  ceremonies? 
ipZS.  •/*»•  Becaufe  they  depend  vpon  the  condition  of 

times,ncithcr  doth  one  forme  agree  to  all  ages.Yec 
1  Cor.  1440.      we  muft  follow  generall  rules,  that  that  may  be  ob- 
fcrued  which  is  comelie,&  which  order  recjuireth*. 
S^neft.    What  libertie  of  conference  can  there 
be  in  fo  great  obferuation  and  circumfpeclion? 
jin.  Yea  it  mall  (land  excellence  well,when  we 
Rudiments  of    fl^H  COn(idcr  that  the  lawes  are  not  ftedfaft  &  con- 
our  infirmity.    rinuaU3Whereto  wee  are  bounde,but  externall  rudi- 
ments ofmansinfirmkie*  which  though  allofvs  do 
notncedc,yctallof  vsdoe  vfe,  becaufe  one  of  vs 
is  bound  to  another  to  nouriihloue. 

S^uejl.  What?  Is  there  fo  great  religion  in  a  wo-< 
mansveile,  or  in  her  filence,  or  in  kneeling:,  that  it 
cannot  be  omitted  without  danger? 

An^  If  in  thefe  one  fwarue  cither  through  want 
EuM  contempt  0f  wit,or  through  forgetfulncflc,or  necefTitie,therc 
ftutoorncfle.    *s  non*  °^nce  committed,but  if  through  cotempt 
theftubbornnefTeistobe  mifliked, 

31  Furthermore  we  mult  yfe  great  diligence  in 
this  point, that  none  error  creepe  in  which  eyther 
ftaineor  darken  this  pure  vfe.Which  thingihall  be 
brought  to  paflc,  if  all  the  obferuations  that  bee, 
fhallhaue  a  manifeft  fhew  of  profice,andifvery  fevt 
T  .    bee  vfed:  and  efpeciallie  if  the  doctrine  of  a  faith* 

be  profitable!    w^  Paft°ur  be  ioyned  thercwithall,to  (hut  and  flop 
the  way  before  wicked  opinions. 

Chap» 


CALVINS    INSTITVTIONS.    L1B.4.    315 

Chap,  x  1 . 
Of  the  iwrifdtSftonofthechurchyCtndtheabkfe  thcr* 
ofjucb  as  we  fee  /npoperie. 

1  »npHE  thirde  part  of  Ecclcfiafticall  power  re- 

1  mainech^hichwefaycofiftethiniurifdiai-  *£&*" 
on.    And  this  iurifdi&ion  is  an  order  prouideel  for  iurifdiftion. 
preferuation  offpirituall  pollicie:co  this  endejfrom 
the  beginning  there  were  iudgement  feates  or  co- 
iiitories  in  churches,to  examine  manners,  andpu-  Confiftorle*. 
rufli  vices :  and  bcare  rule  in  exercifing  the  office  of  Mat.  18.18. 
the keyes*. Paul calleth them goucrnments*.  Fur-*  1  £>•!*•»*. 
thermore,  that  power  of  the  kcyes  hath  two  parts  /J^"1?*1**' 
principalis.  The  one  coniifteth  in  preaching  the  Mat.i6.i9. 
Gofpel*,which  is  properlie  not  fo  much  power  as  a  The  preaching 
minifterie,if we  refpecl:  men.  For  Chnft hath  giuen  oi  thc  wordc  . 
this  power  to  his  word  ,whereof  men  are  ministers. 
We  fpeake  not  of  this  now. 

z  The  other  power  of  binding  and  loofing  is  de- 
feribedby  Cbrift^when  heefaieth,lf  anie  brother  what  it  is  tn 
heare  notthechurch,lethimbetothee  asanHea-bindeandthc 
then  or  pubheane.  Venhe  I  fay  vnto  you,  whatfoe-  cnd€" 
uer  yee  (hall  bindej&c.But  the  church  bindeth  him 
whom  it  excommunicatethinotthatitmay  deftroy  What  to  loofe 
him,but  that  he  may  repent :  It  loofeth  him  whom 
it  receiueth  to  communion  or  fellowfliip.-becaule  it 
doeth  as  it  were  make  him  partaker  ofthe  vnitic 
which  it  hath  in  Chrift  Iefu.  And  leaft  anie  man  co- 
tcmnc  the  iudgement  of  the  churchjthe  Lord  doth 
tefhfy,that  it  is  nothing  els  but  the  publishing  of  his 
fentence. 

3  Obie&.  Allthcfcthingcslaftedbutforatimc, 
when  as  the  magiftrates  were  as  yet  aliens  fro  our 
religion  Difdplinei, 

M.  This  order  is  aiwaies  ncceiiarie.  Becaufc  necefiaric. 


The  difference 
betwene  the 
jnagiftrat  and 
the  church. 


Vfe  of eccle- 

fiafticalllunf 
di&ion.. 


Difcipline 
lep crated  from 
the  power  or 
the  fword. 
Excommuni- 
cation» the 
fturpeft  cen- 
fure  of  the 
church. 

TheSenat'of 
the  church. 


Two  fortes  of 

Elders. 

lH.$xap.i.ad 

Tint. 

Tirannie  of 

Bifhops. 


jitf  AN    ABRIDGEMENT    OF 

the  church  doth  neither  take  anic  thing  to  herfclfe 
which  is  proper  to  the  Magiftrate:  neither  can  the 
Magiftrate  doe  this  which  the  church  doth:yea  the 
Magiftrate  himfelfe  muftfometimesbe  chaftened, 
which  thing  befell  Theodoiius  Car  far. 

4  Andfurclicifanieman  doe  throughly  weigh 
the  wordes  of  Chrift,hee  (hall  plainelie  fee  that  the 
ftatc  &  perpetuall  order  of  the  church  is  described 
there,and  not  any  teraporall order. 

5  Furthermore  the  true  vfe  of  Eccldiafticall  iu- 
rifdiction  is^that  offences  may  be  preuented.-andif 
anie  offence  be  rifen,it  may  be  done  away.Ther  be 
two  things  to  be  considered  in  the  vfe:firft5that  this 
fpiritual  power  may  be  quite  feperated  f  romthe  au-> 
thoritie  of  the  fword.  Sccondly3that  it  be  not  admi- 
niftrcd  as  one  man  will3but  by  a  lawefull  aficmblie: 
both  things  were  obferued  inthepurer  church.For 
the  holy  Bifhops  did  neither  vfe  fines  nor  prifons, 
but  rheir  marpcftpummmentwasexccmunication 
&  that  in  great  neceffiue,  according  to  the  word  of 
God. 

6  Neither  v/asfuch  power  in  mans  hand  onely, 
that  hee  might  doe  wharfoeuer  he  would,but  it  did 
belong  to  the  copany  of  Elders,  which  was  in  the 
church,that  which  the  Senate  is  in  the  citie.Cypru 
ioyned  the  whole  Cleargie  with  the  Bifhop.  And  ic 
was  an  vfuall  cuftome  that  the  iurifdiclionof  the 
church  fhould  be  exercifed  by  the  Senate  of  elders: 
wherof  there  were  twokinds:forfome  were  appoin- 
ted to  teach:otherfome  were  only  Cenfors  of  man- 
ner s:This  ordinance  grew  our  of  kind  by  little  &  lit- 
tic.  In  Ambrofe  his  time  the  clarks  alone  were  Cc- 
fors*.  At  length  the  Bifhop  did  challendgethatto 
himfelf,which  was  grauntedto  the  church. 

7  Afterward  the  Bilhops  committed  this  charge 

%o 


CA1VINS    INSTITVTIONS.  L11.4.      517 
to  their  officialsrwhich  in  deed  differ  nothing  from  Officials. 
profane  nidges. 
r  Obiecf.  Officials  admonilli  and  excommunicate.  J^c,u"ri* 

Jn.  Surelie  they  mock  God  by  this.  Some  poore  cials  is  ridi- 
man  oweth  a  little  money  ?He  is  citcdrlf  he  appeare  culows. 
he  is  condemned.Being  condemncd3vnlcfle  he  pay 
he  is  admoniihed.By  the  fecond  admonition  there 
is  a  ftep  made  to  excommunication :  if  hee  appeare 
not,heis  admonifhedtocometo  the  court:  ithec 
make  delay,  he  is  admonimed,  and  foorth  with  ex- 
comunicate.  1  fpeake  nothing  of  the  praies,fpoiles, 
briberies ,  facnleges,  whiche  are  gathered  there- 
by. 

8  Such  is  thepopiih  fpiiitualliurifdi&ion.  Alfb 
they  doe  falflie  attribute  to  thcmfeJues  the  power  Bifliopsdoe 
of  the  fwordc  :  becauie  it  is  not  exercifed  vppon  &lflic  attribute 
mens confcicnccs,  and Chrifte  alfo  forbade  that*,  [hepowcr^ 

Obkfl.  Mofes  had  both  together,  thelword. 

jin.    Firft,  that  was  done  by  a  rare  myracle.Se- 
condlieit  did  but  laft  for  a  time  :  for  when  there  is  Mat.ioAU 
flcertainc  forme  appointed  by  God,  the  ciuill  go*      j  j, 
uernment  is  left  to  him:he  is  commanded  to  refign 
the  priefthood  to  his  brother. 

o  Obietf.  By  this  meanes  the  glorie  of  Chrifte    ,      .  _, 
doeth  florifti  as  it  is  worthie,  and  in  the  meane  fca-  ^cfiancd  to 
fon  the  Bifliops  are  l.ot  too  much  called  away  from  Aaron, 
that  which  their  calling  requireth. 

jin.    As  touching  the  firft  Chrilt  faith*,  Kingcs 
of  the  nations  and  Princes  reigne  ouer  them, 
but  you  {hall  not  bee  fo  :  and  in  an  other  place*,  Mat.ia'ii 
Who  made  me  a  iudge  or  a  deuider  amongyou?  Lu(.i2.2fl 
As  touching  the  other  they  are  not  more  excel-  1«^.  12.14. 
lent  then  the  Apoftles  ,who  did  not  thinke  it  meet  z 

for  them  to  ferue  tables,hauingforfakenthe  wor4  "^'tf'*# 
of  God*. 


^cl.6.t. 


A  laudable 
cuftomc. 

Iurifdi&ion 
was  made  of 
voluntaric 

iudsmer.t* 


318  AM     ABRIDGEMENT    OF 

10  Neither  is  it  to  be  doubted,  but  that  Bifhops 
went  thus  farre  beginning  with  a  veric  little  :  but 
they  haue  lifted  vp  themfclues  with  fubtiltie  &  cro- 
ked  craftie  meancs,and  that  priuiLc.In  times  paft  if 
anie  controuerfie  did  happen,thc  godly  committed 
the  ludgement  thereof  to  the  Bi(hop,bccaufe  they 
did  not  doubt  of  his  vprightneife.  This  was  praile 
worthie,but  thefe  men  made  an  ordinary  iurildic*ti- 
on  of  voluntarie  iudgements.  When  cities  &  coun- 
tries were  (hortlie  after  brought  into  diuers  ftraits, 
they  fled  vnto  the  patronage  of  Bilhops: thefe  men 
of  patrones,became  lords. 

1 1  Although  the  Bilhop  of  Rome  being  not  con- 
tent with  their  kingdomes,laid  hands  vpo  the  Em- 

lHJknwfit.%.  pire,who  as  Bernard  faith*,  had  necde  of  a  weed- 
hooke,notofafceptcr. 

ix  Grcgotie  called  the  Emperour  moft  noble 
Lorde,and  himfelfe  his  vnworthie  feruant*. 

13  Neither  are  fiue  hundred  yearcs  yet  paft, 
when  as  the  Bifhops  were  in  fubie&ion  to  princes: 
neither  was  the  Pope  created  without  the  authori- 
HenrietheEm.  tie  of  the  Emperour.  The  Emperour  Henric  the  4. 
rcrour  fold  of  that  name,who  foldc  hohe  things,  gaue  occafion 
H°ldC  bhin|C5'  to  Grcgory  tnc  fcucth,to  alter  this  order.  At  length 
brought  the  Hildebrand  who  called  him  felfe  Gregoric  the  fe- 
Empcrourcs  uenth,  made  alfo  the  Emperours  fubiect  to  him. 
in  fubieaion  to  obieSi,  The  Weft  Empire  was  giuen  to  the  Pope 
byConftantine. 

Jn.  That  is  a  falfe  ftarting  hole,vnder  colour  cf 
donation. 

In  the  meane  feafon  the  Popes  ccafed  not  fomc- 
times  by  fraudcjfomtiniesby  trcacherie,fometimc« 
by  weapons  to  inuade  other  mens  dominions:  alfo 
they  brought  the  citie  it  felf  which  was  at  that  time 
freevnder  their  power  :  vntill  they  came  to  that 

power* 


Gregoric. 


him. 

Conftantinus. 
Increafc  of 
the  Papacie. 


CALVINS  ISSTITVTIONS.  LiM*  VP 
power,which  they  doc  now  enioy. 

i  y     To  iurifdidion  is  annexed  freedome.  For  prce<jome 
they  thinke  it  an  vnmeet  thing,if  in  perfonall  cau-  annexed  to 
fes  theyanfwerebeforeaciuilliudge,andthey  fup-  lurifdiaioiu 
pofc  that  both  the  liber  tie  &  alio  the  dignitie  of  the 
church  confifteth  in  that,if  they  be  exempted  from 
common  iudgements  and  lawes. 

ObicB.  Ifanyqucftion  of  faith  were  handled  or 
inie  fuch  queftion  as  did  properlic  appenaine  to 
the  church,the  hearing  thereof  was  referred  to  the 
church. 

1 6  An.  By  this  exception  holy  men  fought  no- 
thing els,but  that  Princes  which  were  notrel'gious 
might  not  with  tyrannicall  violence  and  luft  hinder 
the  church  in  doing  her  dutie.  For  they  didnot  dif- 
alow  it,if fomctimes  Princes  did  vfe  their  authority 
in  Ecclefiafticall  matters,  fo  this  were  done  to  pre- 
ferue  the  order  of  the  church,  and  not  to  difturbc 
it.  Therefore  they  doc  euill  to  chalendge  to  them- 
fclues  freedome. 

Chap.   xit. 
Oftbi  difcipline  of  the  cburch,whofe  principal!  vfe  is, 
in  cenfures  and  excommunication. 

^Vrthermorf,  that  we  may  the  more  ea-  The  diuifioa. 
fily  vnderftand  Ecclefiaftical  difcipline,which 
dependcthvpon  the  power  of  the  keyes,and  fpiri- 
tuall  iurifdiftion,let  vs  dcuide  the  churchc  into  the 
cleargie  and  the  common  people.  Let  vs  fpeak  firft 
of  common  difcipline,vnder  which  all  men  muft  be: 
then  we  will  come  to  the  clear  gie,which  hauc  their 
proper  difciplme. 

a  The  firft  foundation  of  the  church,is,that  pri- 
uatc  admonitions  doe  take  place: that  is,if  any  man 


3**  AN    ABRIDGEMENT    OF 

x  doc  not  his  duetie  willinglie,  that  he  fuflfer  himfelf* 

The  degrees     to  be  admomlhed:and  that  cuerie  one  ftudie  to  ad- 

liiw*"10   l  Cl"  moni^1  n*s  brother  when  need  is.Efpeciallie  let  the 

Priuate  admo.  Paftors  be  diliget  hcrein,whofe  dutieit  is  to  preach 

nition.  to  the  people,and  to  exhort  through  cuery  houfe*. 

z  If  any  man  refufe  admonitions,  and  defpife  two  or 

*4c?.io.io.       tnree  wknefTes :  and  if  hee continue  ftubborne, let 

3  himbebaniihedoutof  thecompanie  of  the  faith- 

*ta.i«.x  j.17.   fuJ1^  as  a  contcmncr  ofche  church# 

3  But  becaufe  he  intreateth  there offecret  faults 
cation1"111"1'    wce  mu^  Puttms  diuifion,that fome  finnes are  pii- 

x*  z  uate,andfomepublike.  Chrift  fpeakethofther'or- 
Deuifion  of  mer,Reproue  him  betweene  him  and  thee  alone*, 
finnes.  Paulfaith  concerning  open  finnes,  Reprouc  him  in 

Mat.rt.i  e.  prefence  of  all  men*:  that  the  rcit  may  feare.  Hee 
G&m**  himfelfe followed  this  laft  in  Peter*.  Therefore  » 
fecrcte  finnes  let  vs  proccede  according  to  the  de- 
grees which  Chrift  fettcth  down:in  manifcft  finnes, 
ddSnftion of  k*  vs  ftraignt  way  proceed  vnto  the folemne  rcbu- 
finnes.  king  of  the  church. 

4  Let  this  be  alfo  another  diftinclion.  Of  finnes 
fome  arc  defaults,fome  hainous  offences :  for  thefc 
latter  Paul  vfeth  a  more  fharpc  remedie  in  the  ince- 
ftuousperfonof  Corinthus*:becau(e  he  doth  not 
only  in  wordes  chaften,but  with  excommunication 
punifh  him. 

c  And  there  be  three  ends  whereto  the  church 
EmJes  of  cor-    ^^  refpC#  m  fucn  correction  s,and  in  excommu- 
nication. The  firft  is  that  they  may  not  bee  named 
j  amongchriftians  which  lead  a  wicked  life,as  if  the 

CV.I.J4.  noty  church  were  a  confpiracy  of  wicked  mcn*.Thc 

2"  fecond  that  good  men  may  not  bee  corrupted  with 

1  Cor.  5  6,  k »     the  continuall  companie  of  the  wicked*.  The  third 
3  is,  that  thofe  men  themfelues,  beeing  confounded 

%Thefi.\^.     with  mame^may  begin  to  repent  of  their  fijthines*, 

6  Thefc 


CALVXNS     INSTTTV  TI  ONS.11B.4.     321 

6  Thefe  ends  being  fet  downc5it  remaineth  that 
we  fechow,3nd  after  what  fortthe  church  doth  ex- 
ecute this  point  of  difciphne.whichconfiiteth  in  in-  ,_.     ..  .-       r 
nldiction.  Fint  of  all  Jet  vs  retame  that  diuihon  of  Hnncs. 
finneSjthatfomearepublilccandiomepnuate.The  Ijublikc. 
former  kindc  doth  not  reouirethcle  decrees  which  P»uate 
Chriftreckoncthvp.  In  the  iccond  fortuity  come  |£b^™e^; 
not  to  the  church,  vntill  ttubbornnes  come.  When  cel 

itis  once  come  to  knowledge  ,then  rauft  we  obierue  Dcfaultcs 
the  other  diuHion  between  hainous  offences  &  de- 
faults. In  lighter  offences  there  muft  alight  andfa- 
therlie  chalhfemcnt  be  vfed.  But  hainous  offences 
muftbechaftiiedwithamorcfharpremedie:  a*  by  ,  Ar .  . 
depriuing  of  the  fupperjvntill  the  miner  doe  tefhfic    ' 
his  rcpcntanceVfhis  order  did  the  clde  and  better 
churchobfcrue,whciawfulgouernmetwasinforce.       o . 

7  So  far  ofwas  it  that  anic  was  exempted  from  fubiij" "he* 
this  difcipline,that  the  Princes  did  fubmic  thelclues  feiues  to  difet. 
togethcr  with  the  common  people,to  abide  &  heart  plinci, 

it.  And  it  is  meet  that  the  fcepters  of  all  princes  bee 
madeiubiedt  to  Chriftescrownc.  SoTheodofius 
wasdcpriuedbyAmbrofeof  the  right  of  the  com-  ^m  ^  i  ^  „ 
munion*.  This  is  a  lawefull  proceeding  in  excom-  i.maratJw£,'- 
municatingofaman,ifnot  the  ciders  alone  do  that  Whe* 
apartjbutthe  Church  knowing  and  apprcuingthe 
fame. 

8  And  fuchfharpnefTebecommeth  the  church  as 
is  ioyned  with  the  fpinte  of  meekneffe,  that  he  may 
notbefwallowedvpof  (brrow  which  is  punifhed*.  2  &*•*&• 
Fovby  this  meanes  a  rcmedic  mould  bee  turned  to 

deft ru&ion.For  when  as  they  enioyned  a  fmner  pe-  A  cauear. 
nance  to  endure  for  7.4.3  -ycres,or  during  his  whole  s£al"Pn*ffc  of 
liferwhat  could  followe  thereupon,  but  either  great     cmcnt»°'d. 
hypocrifie,or  great  defperation? 

9  Alkhinges  muft  be  tempered  with  loue  and 

Y 


ji»  AN    ABRIDGEMENT    OF 

All  things  muft  curtene.  Neither  is  it  for  vs  to  blot  outofthenum- 
be  c*mPer"j.    ber  of  the  ele&  excommunicate  perfons,or  bee  ouc 
'  of  hope  of  them  as  if  they  were  alreadic  damned. 
Wee  may  indeed  count  them  ftraungers  from  the 
Churche,  and  therefore  from  Chriftc:  but  yet  on- 
lie  during  that  time  wherein  they  continue  diuor- 
fed. 
The  difference      io  For  there  is  this  difference  between  excom- 
becweneexco-  municationandaccurfing  that  accurfing  doth  giue 
municarian       ouer  a  man  to  cccrnaU  deftru&ion  ,  taking  away  all 
cur  10***      pardon:this  that  is  excomunicatio  doth  rather  pu- 
nifh  maners.There  is  either  rare  ornonevfe  of  ac- 
curfing.  Though  the  Churche  doe  not  fuffer  vs  to 
keepe  companie  with  excommunicate  perfons,  yet 
we  muft  ftriue,  and  labour  to  bring  them  to  better 
.  fruit,  that  they  may  rcturne  to  the  fellow  ("hip  of  the 

tTbejf.yis.      church*  :icaft wcefall  ftraightway from difciplmc 
to  butcherie. 
.  n      This  is  alfo  cfpeciallic  required  to  the  mo- 

fro.n  the  derating  of  difciplinc,  which  Auguftine  difputeth  a- 

church.  gainft  the  Donatiih*,that  neither  priuate  men ,  if 

ttb.%  .contparm  t^Cy  fec  vices  not  diligently  corrected  by  the  coun- 
ea?'u  cell  of  Elders,depart  from  the  Church,  or  that  the 

Paftours  thcmfeluesjif  they  cannot  purge  all  things 
hfrcc  Pfrom f  which  «cedredrefling,  doe  not  therefore  caftfrom 
the  cnrfe.  tnem  tnc*r  minifterie,  or  difturbe  the  whole  church 
with  vnaccuftomed  marpeneffe.  For  whofoeucr 
doth  either  by  rebuking  amend  what  he  can :  or  ex- 
cludeth  that  which  hee  cannot  amende,  fauing  the 
bond  of  peacc.-ordoth  difalow  with  equity  ,and  fup- 
port  with  ftedfaftnefTc  that  which  hee  cannot  ex- 
clude :  hee  is  quit  and  free  from  the  curfe. 

i  a  And  this  doth  hee  fay,bccaufe  of  the  Dona- 
tifts,  which  when  they  fawc  vices  in  the  churches, 
which  the  Bifhops  did  reprouc  with  wordes,  but 

not 


CALVINS    INSTITVTIONS.  I1B.4.       $ij 
not  punifh  with  excommunication,  they  did  cruel- 
lie  inueigh  againft  the  Bifhops  ,  and  did  deuide  VVemufinot 
themfclucs  from  the  rlocke  ot  Chrifte  with  ^vvic-  {"^cany 
kcd  Schifme.  Soac  thisday  the.  Anabaptiftcs.         Thcfchifmc  ol 

13  Auguftmedoth  principalhe  commende  that  thc  Anabap. 
.  one  thing,if  the  infection  of  linneinuade  the  mul- 

titude,thcn  the  {harpe  mercie  of  hue  lie  difcipline  is 
neceflarie.  For  faith  he,euen  purpofes  of  lcperati-  zpi[i.6A. 
on  are  vaine.pemitious,facnlegious  :becaulcthcy  Note, 
are  wicked  and  proude :  and  doe  more  trouble  the 
good  weakc  ones,then  amend  thc  ftout  cuill  ones. 

14  The  other  part  of  difcipline,  confiftethther- 

in,that  as  times  fhall  require ,  the  paftotirs  exhort      *  0e/£"^ 

cither  to  fafting,or  folemne'praier,  or  to  other  ex-  pline  conccr- 

ercifes  ofhumilitie,repentance  and  faith,for  which  ning  failing. 

there  is  neither  time^nor  mancr ,  nor  foi  me  prefcri- 

bed  in  the  worde  of  God,hut  it  is  left  to  the  iudge- 

ment  of  thc  church:  the  obferuation  of  this  point 

alfo,  as  it  is  profitable,  foit  was  vfed  in  the  olde  lotl\.\6, 

churche  in  the  time  ot  the  Prophetes  and  Apo-  ^&ijj. 

fties*. 

1  ?   Lctlawfullfafting  haue  three  endes.For  wee 
vfe  the  fame  cither  to  bring  downe  thc  flefh:  or  that  I 

we  may  be  betrer  prepared  to  praiers,or  that  it  may  "^  cnds  ©f 
be  a  teftimony  of  our  humility  before  God.The  firft  *itjngc. 
end  fc  fitter  for  priuare  fafting.  The  fecond  is  com-  z    3 

montoboth,and  the  third  likewife.  .,r,        -# 

16  Therefore  fc^often  as  we  muft  make  pray-  mu^  t>c  bidde. 
er  to  God  for  any  great  matter,    it  were  expe- 
dient to  proclaime  a  fafl  when  wee  bid  praier.  So 

when  the  men  of  Antioch  did  lay  bandes  on  Paul  &  ^#.  t  j.  }, 
Barnabas  ,  they  ioyne  falling  with  praier*.    Such  *  1*^.2  37. 
was  thefaft  of  Anna  the  Prophetcfle,of  Nehemi-  *;*«*■•••§■ 
as*,and  others,  «fe 

17  AgainCjjfeitBer  pcftilence,or  famine,  or  war 

Tfij 


Thingcs  to  be 
auoyded  in  fa< 
fting. 

2 
Hb.t.deMor. 

3 

Manic  b.  cap  13 
&  lib  jo  jt 'onu 
faufium. 


314  AN    ABRIDGEMENT    OT 

begin  to  raunge,  or  if  any  calamitic  hang  ouer  anic 
countrie,it  is  the  dutie  of  the  Paftour  to  exhort  the 
church  to  faft,that  it  may  humbly  befeech  the  Lord  . 
to  turne  away  his  wrath.  Wee  may  readilie  gather 
out  of  the  wordes  of  loci,  that  thepeople  of  Ifracl 
did  that*. 

Obiect.  Itis  an  outward  ceremonic,which  toge- 
ther with  the  reft  had  an  end  in  Chrift. 

M.  Yea  it  is  euen  at  this  day  alfo  an  excellent 
help  for  thefaithfull.Therefore  when  Chrift  excu- 
fethhis  Apoftles*jbccaufethey  did  not  faft5he  faith 
not  that  fafting  was  abrogated,  but  he  afligneth  the 
fame  to  times  of  calamitie9and  he  ioy neth  the  fame 
with  mourning. 

18  It  is  wellknowen  that  the  life  of  the  godlie 
muft  be  tempered  with  thriftinefTe  &  fobrietie :  but 
there  is  befides  that  another  temporallfaft,whcn. 
we  dimini(h  fomewhat  of  our  accuftomed  maner  of 
liuing  :  this  confifteth  in  three  things ,  in  the  time, 
that  we  come  to  praier  fafting:  in  quahtic3that  bee- 
ing  content  with  fmall  fare  wee  auoid  dainties  :  in 
quantitie  that  we  eate  more  fparinglie  then  we  are 
wont. 

1  p  But  we  muft  alwaics  beware  that  there  creep  in 
no  fuperftition.Therforc  let  vs  firftremeber  that  we 
.  muft  rent  our  hearts  &  not  our  garments*.Sccond- 
lie  we  muft  take  heed  that  wee  count  it  not  a  meri- 
torious worke .  Such  was  the  doting  of  the  Mani- 
chees*.Laftlie,thatit  muft  not  be  ftn&lie  required 
as  ncceffarie .  For  that  is  to  giue  an  occafion  to  ty- 
*  rannie. 

20  Wherein  the  men  of  old  did  erre3and  thofe 
which  brought  in  the  fuperftitious  Lent,  and  other 
ceremonies..  ^^ 

Ob/eft.  Chrift  failed  for  tie  dUcs. 

J»* 


CALVINS    INSTITVTIONS.  HB.4.       J»C 
An.  Hee  fafted  not  therefore  that  he  might  pre-  What  manner 
fcribe  others  an  example:  but  that  by  a  myracle  he  ^aft,ng  thrifts 
might  confirm  the  preaching  af  the  gofpel.Neither  was* 
did  he  faft  oftc,nor  after  the  maner  of  men:  becaufe 
he  eat  no  meat  for  thefpace  0f40.daies.But  as  Mo-  *ExoA.\l,\ 8  <*• 
fes  to  eftablilh  the  authorise  of  the  law*.  So  Chnil:  34.28- 
to  begin  the  gofp^l.So  Elias,to  the  endc  the  people 
might  know  him  to  be  a  reftorer  of  thelaw,fpent4o  i2fc'*.i?.t. 
daies  without  meat*.  There  was  alfo  a  great  diuer- 
fltie  in  that  fuperllitious  imitation,which  is  in  deed 
awrongfullzealc. 

2 1  Afterward  followed  far  worfc  times,and  vnto 
the  difordcred  ftudy  of  the  common  people  was  ad- 
ded both  the  ignorance  and  alfo  the  rudenes  of  the 
Bifhops,&  alfo  luft  to  reigne  &  tyrannous  rigor. 

22  There  followeth  another  part  of  difcipline, 
which  appertaineth  properlie  to  the  cleargic.That  x 

is  cotained  in  Canons,  which  the  oldeBimops  laid  parcofDirct- 
vpon  themfclucs  &  their  order,  of  which  fort  thefe  pline  touching 
are,that  no  dark  lhould  giue  himfclf  to  hunting,  di-  the  dcargic . 
cing,or  banquetting.  To  thefe  were  added  the  pu- 
nifhments  alfo,whcre  by  the  veric  authoritie  of  the 
Canons  was  eftabliflied.  To  this  endc  cucry  Bifhop 
had  the  gouernment  of  his  cleargic  committed  to 
him.  Thcrfore  were  prouinciall  Synodes  inftituted, 
that  thofe  which  wcr  negliger,mighi:  be  made  to  do  Prouinciall  Ty- 
their  duetie.  For  it  was  in  the  Emperors  power  on-  nods, 
lie  to  call  a  generallcouncell.  So  long  as  this  (harp-  Thc  Hjnpw©»» 
nelTe  didlaft,  the  clarks  required  no  more  in  worde  ^°"*  le«?mB 
at  the  peoples  hands,then  they  thcmfclues  did  per-  connect!, 
forme  in  example.  Forafmuch  as  they  were  ftraigh- 
ter  to  thefclucs  then  to  the  people.Al  that  is  fo  gro- 
wen  out  of  vie  ,  that  nothing  can  at  this  day  be  in- 
ueced  to  be  more  vnbridled  &  dirTolute  the  the  clcr- 
gie;  &itis  growe  to  fuchlicentioufnes ,  thatalmoft 

Yiij 


Mariage  for- 
bidden. 


'J  it.  i. 6. 

Montanus. 
Taliancs. 

Eucratices. 


Siritius  called 
manage  polu- 
«on. 
MEpifMtf. 

fan. arum.. 


The  diTcrcnce 

betwenethe 

miniftety 

oftheGofpell 

and  -he  Leui- 

ticall. 


Heb  I  j. 4. 


y.6  AN    ABRIDGEMENT    OF, 

all  the  world  crieth  out.  Antiquitie  is  buried,  onclic 
the  ihadowes  thereof  remamc. 

23  They  are  therein  ftraigth,ar.d  vnintrcatablc, 
that  Prieftes  be  forbidden  to  marne:though  that  be 
done  through  wicked  tyrannic  &  againft  the  word. 
Becaulc  God  hath  cxpreihc  prou. ded  that  this  li- 
berie might  not  be  infringed  *.  Paul  forefawe  that 
fuch  doctrine  of  dmels  would  be  broched*. 

Obieci.  Montanus,the  Tatianes,and  Eucratites 
did  condemne  matrimonie,not  we.but  wedoonely 
exclude  the  Ecclefiafticall  order  trom  it. 

jin.  The  Prophefie  agreeth  as  well  to  the  Pa- 
piftes ,  as  to  the  Tatianes  ,  becaufc  it  is  all  one 
thing. 

24  ObieSt.  The  Prieft  muft  be  difiinguifhcdfrom 
the  common  people  by  fome  matke. 

Jn.  As  the  Lorde  did  not  forefee  thatalfo,  in 
what  ornaments  the  I'riefts  ought  to  excell  :  not- 
withstanding hee  hath  placed  marriage  among  the 
reft  of  the  gifts  %which  Sintius  the  Pope  called  the 
defiling  of  the  flefh*. 

2?  Obietl.  The  Leuiticall  Prieftes, fo  often  as 
their  courfes came  to  minifter,  muft  haue  laine  fro 
their  wiues  ,thatbceing  cleane  they  might  handle 
holie  things. 

jin.  Thereisnot  like  renfon  or  confederati- 
on of  the  mintftene  of  the  gofpcl,as  was  of  the  Le- 
uiticall mirufterie.  For  they  as  figures  did  rcprefent 
tfieholineiTeof  ChnfttheMcdiatour,  anddidftia- 
dowitwkhcertainegrofie  draughtes.The  Ecde- 
liafticall  Paftours  do  not  at  this  daybeare  thisper- 
fon.Wherefore  the  Apoftle  without  exception  pro- 
nounceth  that  marriage  is  honourable  among  all 
men*.  Which  thing  the  Apoftlcs  did  approue  by 
their  owne  examples. 

16  Neither 


CALVINS    INSTITVTIONS.m.4.     }2f 

\6    Ncirhcr  did  the  old  fathers  onlie  toUcrate 
manage  in  the  order  of  Bifliops,but  alfo  it  was  pro- 
nounced in  the  Nicenc  Synode  ,  that  lying  with  a  „  n  i^jl  ^, 
mans  owne  wife  was  cnaltiue*.  a.M.i  4. 

27  After  this  followed  the  times  wherin  too  fu- 
perftitious  loue  of  finglc  life  got  the  vppcr  hand :  & 
the  praifes  of  virginitie  were  fong  without  mcafure. 

ObieEl.  Prieftes  were  manie  times  forbidden  to 
marrie. 

Jn.  This  liberty  continued  both  vnder  the  apo-  Single  lyfe. 
ftlcs,and  alfo  certaine  ages  afterward,  that  Bifhops  fo^iym"' 
might  marie:mall  we  thinke  that  vnlawfulland  vn-  married, 
feemelieat  this  day,  which  was  vfed  and  recciued 
then  with  praifc? 

28  Let  vs  conclude  that  there  muft  be  no  necef- 
fitielaid,where  the  thing  is  of  it  fclfe  free,  and  doth 
depend  vpon  the  pro  flee  of  the  Church, 

Chap.  xiii. 
Qfvovtesjby  rafb  mahjvg  whereof  tuerit  man  hathmi* 
ferablie  im  angle  dhimfeife, 
I 
X    QVrflie  it  is  a  lamentable  thing,  that  the 
*3  churchjfor  whichlibertic  was  bought  with  the 
price  of  Chriftes  blood,  was  foopprefled  with  cruel       .  -  „. 
tyrannic,  andalmoft  oucrwhelmedwkh  an  huge  tirannie.  '" 
heape  of  traditions  :but  the  priuate  madncHe  of  e- 
uerieman  did  (hewe  that  Sathan  and  his  minifters 
had  lb  great  libertie  grauntcd  the  by  God  not  with- 
outmoftiuftcaufe.  Hereby  it  came  to  palFe,   that 
negle&mg  Chrifte,  andhauinggreeuous  burdens 
laid  vpon  thcm,by  digging  ditches  and  pits  for  the- 
felues,they  drowned  themfelues  more  decplie:  that  a  fimilitudc. 
wee  fee  in  vowes,  wherwith  they  bindc  themfelues 
aswithmoft  ftraight bonds. 

Yiiij 


tawfull  vowes. 

I     x 

3 

iTowhomthe 
vowc  is  made. 

Col.  1.2$. 


Thefirft  cauti- 
on in  vowcs 


a  Who  we  be. 
I  z 


3 

JW.11.30 
Iephthaes 
vowc 


5 With  what 
mind. 


4F.ndes  of 
vowes 

Of  ihankcs  gl- 
uing. 

14. 


jjf  AN    ABRIDGEMENT    OF 

z  Furthermore  if  wee  will  not  erre  iniudging 
what  vowcs  be  lawfull,arui  whatotherwiferwe  mu5 
confider  three  things  :  firft,  who  it  is  to  whom  wee 
make  our  vowe.  Sccondlie,  who  we  be  which  make 
our  vowes:  Laftlie  with  what  minde  we  vowc.  The 
firft  tendeth  to  this  end,#iat  we  think  that  we  hauc 
to  deale  with  God:whom  our  obedience  dothib  dc- 
light5that  he  pronounceth  that  all  wil  wor{hippmgs 
though  they  be  beautiful,areaccutfcd*.That  which 
is  doone  without  faith ,  whiche  refteth  in  the 
word,is  finne .  Therefore  It  t  this  be  the  fix  ft  caution 
orprouifion  that  wee  attempt  nothi.  gvnlefFewee 
haue  God  to  goe  before  vs,  and  toxell  vs  as  it  were 
out  of  his  wordjwhat  is  good  to  be  done,or  vnprofi- 
table. 

3  In  the  other  let  vs  meafure  our  ftrength,&  be- 
hold our  vocation,  that  we  neglect  not  the  benefite 
of  the  hbertie  which  God  hath  giuen  vs.  Forhce 
which  vowetli  eidier  that  which  is  not  in  his  power 
or  j^hichis  cGcraiy  to  his  calhng,is  raih:&he  which 
delpifeth  the  bountifulnes  of  God,isignorant.Such 
was  .he  vc  w  of  the  cutthrotes*  o£lephthe*,and  at 
this  day  ofihefacnficingPrieftes^onksjNunnes, 
who  forgetting  their  owne  lnfirrnitiejthinkethat 
they  are  able  ro  lead  a  fingie  life. 

4  Thirdly  it  skilleth  much  wkh  what  mind  thou 
makefl  thy  vow  if  thou  wilt  haue  it  to  be  alowed  of 
God.Therfoieletvs  direct  our  vowcs  to  four  ends: 
wherof  we  refer  two  to  the  time  paft,and  two  to  the 
time  to  come.To  the  time  paft  appertain  the  vowcs 
of  thankfgiuing,&  the  vowes  of  rcpentance.Of  the 
former  we  haue  an  example  in  the  tithes  which  la- 
cob  vowed*.  In  the  old  (aenfices  of  the  peace  ma- 
kers. Thus  muft  wevndcrftandthe  Pfalmeswherin 
mention  is  made  of  vowcs*.The  fecond  kind  ilialbc 

lawfuilic 


CALVINS    INSTITVTIONS.  Ii*.  4.     V9 

lawfully  obferued  if  vfing  a  vowc,that  we  may  bind  The  vowe  of* 
curlelues  with  a  ftraitcrbondc  ,  we  renounce  that  Repentance. 
vvickcdncile  into  which  we  were  fallen. 

?  The  vows  which  are  made  for  the  time  to  come  The  vowes  of 
to  ted  to  this  cnd,partly  that  we  may  be  made  more  ^"g1*6  Ia 
wane:  partly  that  we  may  be  pricked  forwarde  as  it        j     z 
were  with  pricks  to  do  our  dutie. 

6  Such  is  the  vowe  made  in  Baptifme  ,  confir- 
med by  catechizing  andthc  receauing  of  the  Sup- 
per :  whereby ,  renouncing  Sathan ,  we  binde  our 
felues  to  ferue  God ,  that  we  may  obey  his  holic 
commaundementSjand  not  obey  the  wicked  lufts  of 
ourflefh. 

ObitB.  No  man  doth  perfectly  obey  the  Law. 

jin  The  promife  which  we  there  makers  ioyncd 
both  with  craning  of  pardon ,  and  alfo  with  crauing 
ofthehelpofthc  holy  Ghoft.  In  particular  vowes  Let  particular 
the  three  former  rules  muft  be  obferued.  Lee  them  vnwesbconlie 
be  fober&  but  for  a  time:  left  if  they  be  continuall,  foiaumc* 
thou  either  pay  them  with  great  tedioufnefie ,  or 
being  wearied  with  the  long  continuance  thereof, 
thou  be  enforced  to  breakc  them. 

7  Thcrfore  we  codemne  all  fuperftitious  vowes:  saperftiwotis 
fuch  as  are  abftaining  from  wine  and  flefh :  fading  vowes 

for  ccrtainc  dayes :  gadding  on  pilgrimage  to  holie 
places  and  fuch  like. 

8  Yea  we  fee  how  farre  Munkifh  vowes  are  fro  Vowes  of 
the  true  rule  of  vowing.  Monkcs. 

ObhEi.  They  were  allowed  by  the  publikc  iudgc- 
ment  of  the  Church. 

jin.  Colledges  of  Munkes  were  in  times  paft  as  Colleges  of 
it  were  feminarics  of  the  Ecclefiafticall  order,  ^onkes. 
that  being  brought  vp  there  with  great  hardneffe 
and  patience  they  might  be  called  to  the  office  of  A  fimilicadc. 
Biiliops. 


53° 


AN    ABRIDGEMENT   OF 


Demoribus  9     Auguftine  doth  thus  depaint  out  vnto  vs  the 

tccUc.Catb.cap  forme  of  the  old  Munkerie.  Contening,faith  he,the 
Th  Id  nk  cnt*ccmcnts  °f  tnc  world  being  gathered  together 
into  a  moft  holy  common  lifc,they  fpend  their  time 
together,  liuing  in  praycrs,rcadinges,  difputations, 
fwelling  with  no  pride ,  being  troublefome  through 
no  ftifneckednes,waxing  pale  with  no  enuy,no  man 
poiTefleth  anie  thing  of  his  ownemonc  is  burdenous 
to  another.  They  workc  with  their  ownc  handes 
thofe  things  wherwith  both  the  bodie  may  be  fed,& 
theminde  may  not  be  kept  backe  from  God.  They 
deliucr  their  worke  to  the  Deanes ,  whichmakc  an 
account  to  one  whom  they  call  Father,&c. 

10  Such  was  the  Munkifli  profeflion  in  times 
paft.  Our  men  atthis  day  place  the  greatcft  part  of 
their  holinefTe  in  idlcneile,  which  if  you  take  away, 
where  (hall  that  contcmplatiue  life  be,  wherin  they 
boaft  they  excell  all  other  men ,  and  draw  neare  to 
the  Angels? 

ii  And  yet  they  vouchfafe  their  order  alone  of 
the  title  of  perfec~tion,&  they  exempt  the  fame  from 
all  callings  of  God. 

Obittl,  It  is  not  (b  called  therefore ,  becaufe  it 
containcth  perfection  in  it  felfc,but  becaufe  it  is  the 
beft  of  all  to  attaine  to  perfection. 

An.  Yet  that  admiration  remaineth  in  the  com- 
mon people,  as  if  the  Munkifh life  alone  were  the 
Angelicall  life,perfe&,&  cleane  from  all  vice.Vndcr 
this  colour  they  make  moft  gaincfull  markets. 

i  z  ObieSt.  The  Munkifh  life  is  the  way  to  perfe- 
c"Hon,becaufc  they  promife  that  they  will  keepe  the 
Councels  of  the  Gofpell  touching  loue  of  enemies, 
touching  not  defiringof  rcuenge*3&c.wherto  Chri- 
flians  are  not  commonly  bound. 

An.  SuchCounfcls  arc  veric  commandemenrs, 

which 


Idlenet  of 
munkes. 

The  order  of 
thcperfe&ion 
ofmunkerye 


Perfection  of 
munkes. 

Gayncfull 
markets, 

Acomari- 
dement  con- 
cerning the 
louingofour 
enimics* 


CALVINS    INSTITVTIONS.  Lib.  4.     jjt 

which  all  ChriiYians  muft  obey. 

13  Obietl  The  Lord  fay  d  to  the  yongman,  If 
thou  wilt  be  perfect,  fell  all  that  thou  haft,  andgiue 

to  the  poorcWVe  do  that.  M1t.19.11. 

jin.  If  the  fumme  of  perfection  be  placed  in  this, 
what  meancth  that  which  Paule  teacheth  ,  that  he 
which  (hall  geus  all  that  he  hath  to  the  poore,  is  iCV.ijj, 
nothing  vnlefle  he  haue  louc*? 

ObieSi.  This  is  the  principall  worke  of  perfeclio, 
but  not  the  onely  worke  thereof. 

jin,  Pauls  makethloue  the  oncly  bond  of  ncrfe-  r  ,, 
ctioir,w;thoutanie  renouncing  of  goods. 

14  ObieSt.  TheMunkiihprofeiTtonisaformeof 
a  feconde  baptifme ,  becaufe  they  renounce  the 
world,to  hue  holilie. 

An.  As  manie  Monafteries  as  there  be  at  this  day  Conncnticle» 
I  fay  there  be  as  many  conuentides  or  fchifmatiks,  offchifmatikcs 
who  troubling  the  order  of  the  Church,  are  cut  of 
from  the  fellowfliip  of  the  faithfull ,  that  they  may  Francifcancs. 
more  freely  geue  them  felucs  to  pkafurc.  Such  arc 
at  this  day  the  Benedi&ines,  Francifcanes ,  Domi- 
nicanes,&c. 

1  $  By  this  comparifon  of  the  old  and  new  Mun-        . 
kcrie  it   appeareth  fufficicntUe  ,  that  our  could  ' 
Munkes  falflic  pretende  the  example  of  the  prima- 
tiue  Church ,  for  defence  of  their  profcflion :  for  a  fimilimde, 
as  much  as  they  differ  no  lefle  from  them  then  apes 
from  men. 

16  It  is  an  eycellent  thing  toplaythePhilofo- 
phers  in  fecretrbut  it  is  not  a  point  of  chriftia  mcek- 
nefife  to  flic  as  it  were  into  a  wildernefTe,  through 
hatred  of  mankinde,and  alio  to  forfake  their  offices 
which  the  Lord  hath  efpecially  commanded. 

1*  Nowe  therefore  we  fee  of  what  fort  the  vowes  Vowesof 
be,whercby  Munks  are  admitted  and  cnuedat  this  Munkc*» 


7>{aLu6.yj. 


The  vowe  of 

virginicic. 
wMas.19.il. 


The  vowe  of 
concincncxc. 


Voweofwi- 

dowes. 

xTinuf.ii 


331  AN    ABRIDGEMENT    OP 

day  into  this  excellent  order.  Fir  ft  becaufc  they  in- 
ftitute  a  new  worftiip  to  defcrue  withall,  I  conclude 
vpon  that  which  gocthbeforc5that  whatfoeuer  they 
vowe  it  is  an  abhomination  before  God.  Sccondlie 
becaufc  they  inucut  to  them  fclues  a  newe  kinds  of 
life, without  anie  beholding  of  the  calling  of  God,  I 
fay  that  it  is  rafhly  done  &  therfore  vnlawfull.  Fur- 
thermore forafmuch  as  they  tie  themfelues  to  wic- 
ked worfhippings, 1  auouch  that  they  arc  not  con- 
fecrate  to  God^but  to  the  deuili*.The  fame  muft  we 
fayofperperuallvirginitie,  which  they  promife  to 
God,wheieas  it  is  not  in  our  power. 

ObieSi.  We  make  this  vowe  trufting  onely  to  the 
grace  of  God. 

Jn.  Whereas  it  Is  not  giucn  to  all*:  &thofeare 
with  open  voyce  cited  to  marrie,to  whom  power  to 
containe  is  denyed :  it  is  not  for  vs  to  coccauehope 
ofanefpeciallgift. 

Ob'ie &.  It  hath  bene obferued  time  out  of  minde, 
that  thofe  mould  ty e  them  fclues  with  the  vowe  of 
continencie,  which  would  wholic  dedicate  them 
fclues  to  the  Lord. 

«4n  This  cuftome  was  auncient :  it  is  not  there- 
fore blamelefle :  moreouer  it  was  lawfull  for  thofe 
to  raarrie  which  could  not  continue.  Which  thing 
is  not  permitted  at  this  day. 

18  ObieSi.  Vowing  was  w^cd  in  the  Apoftles  time: 
becaufc  Paule  fai:h  that  the  widowes  which  being 
once  rcceaued  into  the  publike  minifteric  did  mar- 
rie,did  denie  their  firft  faith*. 

Jin.  The  widows  which  were  at  that  time  recea- 
ucd  to  the  publike  miniftcrie  were  about  thrcefcore 
yeares  of  age ,  they  layd  vpon  them  felues  the  con- 
dition of  psrpecuall  fingle  life :  if  they  mould  afecr- 
wardes  marrie  >  that  did  ea%  come  to  paifc  which 

Paule 


CALVINS    INSTITVTIONS.    Lib.  4.   335 

Paulc  faith  j  that  calling  from  them  ihame3thcy  be-  1 

came  morcinfolent,  then  became  Chriftianwomc. 
Therfore  firft  they  profcfll  d  fingle  life ,  fo  farre  as 
theneceflitic  of  their  function  did beare.  Secondly 
itwaseuenthen  bettei  for  tlum  tomarric  then  to 
burn.e.  Thirdly  they  had  already  (hewed  a  token  of  $ 

their  aged  continencie. 

19  And  Deaconetfes  were  made  not  to  delight  J"hf  officeof 
God  with  finging  &  with  mumblingnot  vnderftood, Dcacon<  C5* 
and  co  leade  the  reft  of  their  life  in  idlcnefl'e  which 
Popilh  Nonnes  do:  but  that  they  might  do  to  the 
pore  the  publike  mimfteric  of  the  Church,that  they 
might  wholy  apply  themfclues  to  the  duties  of  louc. 
Thereupon  1  conclude  with  Paule,that  it  is  wicked- 
nefle  that  women  ihould  be  receaued  to  vowe  con- 
tinencie before  they  be  threefcoie  yeares  of  age. 

zo  Therefore  let  vs  conclude  that  asvnlawfulj 
vowes  &  not  rightly  madc,are  of  no  rcputatio  with  Vowesraflilie 
God,fo  ought  they  to  be  void  with  vs.For  it  is  an  ab-  mademuftbc 
ilird  thing  that  we  (hold  be  driuen  toperforme  thofc  «uerfed. 
things ,  which  God  doth  not  require  at  our  hands. 
Therfore  vowes  rafhly  made  do  not  only  not  binde, 
but  they  muftneceffanly  be  reuerfed  &  difanullcd. 

2 1  Therfore  when  they  forfake  the  Munkiih  life3 
and  take  in  hand  fome  honeft  kind  of  life  5  they  arc 
vnworthely  accufed  of  breach  of  faith  &  penuric, 
becaufe  they  haue  broken  the  knot  which  could  not 
be  loofcd(as  it  is  commonly  beleeued)  wherby  they 
were  bound  to  God  &  the  Church.But  it  is  no  bond 
when  God  doth  abrogat  &difanull  that  which  man  Note, 
confirmed"). 

Chap,  xiiit. 

Of  the  Sacraments, 

IT)Efidcthe  preaching  of  the  word  there  is  ano- 

JD  ^her  help  for  our  faith  in  the  faciamets,which 


334  AN    ABRIDGEMENT    OF 

I  is  of  like  fort.  And  a  Sacrament  is  an  outward  6gne* 

What  a  facra-   whereby  the  Lord  doth  feale  vp  in  our  confidences 

»»cnc  is.  the  promifes  of  his  good  will ,  to  fupport  the  weak- 

*  ncflc  of  our  faith  :  and  we  on  the  other  fide  teftifie 

our  godlineffe  as  well  before  him  and  the  Angels, 

as  before  men.  Auguftinc  calleth  it  a  vifiblc  figne  of 

an  holie  thing. 

i    The  men  of  old  vfed  this  word  in  that  fence. 
For  To  often  as  the  eJde  interpreter  would  tranflate 
into  Latine  the  Greekeworde  /*»?»;«»,  efpeciallie 
c  L Am\        2*  wnerc  mention  was  made  ofholy  thinges,  he  tran- 
slated ic  Sacramentum. 

3  By  this  definition  we  vnderftand  that  a  Sa- 
crament is  neuer  without  a  promife  going  before  ir, 
but  that  it  is  rather  annexed  thereto  as  an  appurte- 
nance,to  this  end  that  it  may  confirme  the  promife 
it  felfe5and  may  eftablifh  and  make  fure  the  fame  to 
vs.  Of  which  meane  God  forefeeth  that  our  igno- 

I       i         ranee  and  flowncflcfirft,  and  fecondly  our  weake- 

A  medicine  for  nefTe  ft.n\&  in  neede.  For  the  wcaknefte  of  our  faith 

and  ?  norance  is  *"°  Srcar>tnat  vnlcffe  it  be  vnderpropped  on  euery 

Afinulitudc.C    ^e  j  ic  is  fhaight  way  fhaken  and  docth  forthwith 

fainr. 

4  This  is  that  which  they  fay  commonly ,  that 
Sacrament  confifteth  in  the  word  preached  &  vn- 
derftood,and  the  externall  figne. 

Ob'ttci.  It  is  enough  if  the  prieft  do  onely  recite 

the  forme  of  confecration  euen  in  Latine,  before 

menvnlearned. 

...   _  ,  An.  Auguftine  faith  otherwife  that  the  word  be- 

j  ?"  m'  ' '    ing  added  vnto  the  element  doth  make  a  Sacramer, 

not  becaufe  it  is  fpoken ,  butbecaufe  it  is  beleeued. 

•Tom.io  8.        This  is  the  word  of  God  which  we  preach ,  fay  eth 

A  popifli  Paulc*. 

dilemma,  j     ObieB.  Either  we  know  that  the  word  of  God 

which 


CALVINS  INSTITVTIONS.  Lib.  4.  jjj 
which  gocth  before  the  Sacrament  is  the  true  will 
of  God,  orelfe  weknowcit  not.  Ifwckncwc  it,  we 
learnc  no  newc  thing  out  of  the  Sacrzncnt .  If  we 
knowe  it  not,the  Sacrament  (hail  not  teach  vs  that, 
whofe  force  confifteth  in  the  word. 

An.  Scales  which  are  hung  vpon  publikc  a&es,  c"  "roc 
being  rcceaucd  alone  are  nothing  worth,  being writinges. 
hung  vpon  parchment  they  confiime  that  which  is  A  fimihtude. 
written  .   So  the  Sacnmcntes  banc  this  peculiar 
thing  aboue  the  word,that  they  are  mere  fit  loiOay 
vp  our  faith  ,  feing  they  do  liucly  re  prefent  vnto  vs 
the  promifes,depainted  as  it  were  in  tables. 

6  ObitSt.   That  which  is  earthly  snd  bodilic  Whether! 
can  not  confirmc  that  which  is  hcauenly  and  fpiri-  c,n    ^1"^ 

tuall.  that  which» 

An.  Earthly  Sacraments  do  not  confirmc  thefpi-  fpirituall. 
rituall  truth,but  vs  which  arc  carnall. 

7  Obieft.  They  be  not  teftimonies  of  the  grace  The  Sacramfti 
of  God ,  becaulc  they  arc  giuen  to  the  wicked  alfo,  ^™^ 
who  notwithftanding  do  neuer  a  whit  more  feele  J^cd, 
thereby  that  God  is  fauourable  to  them. 

An.  Grace  is  offered ,  but  they  1  cfufc  it  by  their 
want  of  faith. 

Obiefi.  If  faith  be  good,  it  can  not  be  made  bet- 
ter. For  there  is  no  faith  but  that  which  doth  firmly 
leane  vpon  the  word  of  God. 

An.  None  of  the  fonncs  of  men  fhal  euer  attainc 
to  fuch  perfection  of  faith,  but  that  he  ought  rather 
to  pray  with  the  Apoitles ,  to  haue  his  faith  incrca- 
fed*,  and  to  haue  his  want  of  faith  holpcn*.  jjjj'1  ?•*• 

8  Obieft.  Philip  anfwered  the  Eunuch*  ,  that  ^.g.'j  t 
he  might  be  baptized,  if  he  did  beleeuc  with  all  his 

whole  hart.  Therfore  he  would  haue  his  faith  to  be 
pcrfeft. 

An.  To  bclecuc  with  the  whole  hart  is  not  to  be- 


»>«/.»  a.  J. 


I       1 


The  confirma- 
tion off  airh. 


The  inward 
Maiftcr  doth 
make  the  Sacra 
nients  cffcchi- 
alL 
Afimilitudc. 


Afimilitude. 


33*  AN    ABRIDGEMENT  OF 

beiccuc  perfectly,  but  hardly  &  with  a  fincerc  mind 
to  embrace  Chrjft:-  fo  Dauid ,  with  my  whole  heart 
haue I  fought  thee*  ,1  will  confefle  to  thee  with 
mine  whole  hart*. 

Obietf.  Iffaithbc  increafedby  the  Sacraments, 
the  holy  Ghoft  is  giuen  in  vaine  ,  whole  worke  it  is 
to  begin,maintainc,and  finifh  faith. 

jin  For  one  benefit  which  thefe  men  fct  forth, 
we  confider  three.  Fit  ft  the  Lord  teacheth  vs  by  his 
word  .-Secondly  he  confirmcth  vs  by  the  Sacramets: 
Laft  of  all  he  enlightcncth  our  minds  by  the  light  of 
his  holy  Spirit,  and  he  fctteth  open  an  entnc  into 
our  hearts  for -the  worde  and  Sacraments :  which 
mould  otherwife  onely  found  in  our  eares ,  and  be 
prefent  before  our  eyes , but  not  mouc  our  inwardc 
parts. 

9  Therfoce  the  minifterie  of  the  confirmation, 
andincreafe  of  faith,  is  fo  afllgned  to  the  Sacra- 
ments,that  in  the  meane  fcafon  all  this  proceede- h 
from  the  holy  Ghoft.  If  that  inwarde  maifter  be 
wanting,  the  Sacramentes  can  do  no  more  in  our 
mindes,  then  if  either  the  bnghtneiTc  of  the  Sunne 
mould  ihine  to  the  blind  cyes,or  if  a  voyce  did  foud 
in  dcaffe  eares. 

io  For  left  the  worde  mould  found  in  our  eares 
in  vaine:  and  left  the  Sacramentes  mould  be  pre- 
fent before  our  eyes  in  vaine ,  the  Spirite  (hewcth 
that  it  is  God,  which  fpeakcth  to  vs  there  ,  he 
mollified)  the  hardenefle  of  our  harts,  andfi  ameth 
it  vnto  that  obedience ,  which  is  due  to  the  word  of 
Cod. 

1 1  For  like  as  kede ,  if  it  mould  fall  in  a  barren 
plot  of  the  field ,  doeth  but  die :  but  if  it  be  fowen 
in  arable  landewcll  tilled,  and  manured,  it  will 
bringe  foonh  fruite  with  gaync  :  So  the  worde 

of 


CAtVINS    INSTITVTIONS.  Lis.  4  337 
of  God,if  it  (hall  hit  vpon  an  bard  necke,  it  waxeth 
barrcn,as  being  lbwen  in  fand*:  if  it  get  a  loulc  ma-  Mat.i  j.4. 
nured  with  the  hand  of  the  heaucnly  Spirir,it  wil  be  ler.i.i  j. 
moftfrutefull. 

1 2,  Yet  the  Sacramentcs  are  fo  faid  truly  to  con- 
firme  our  faith  ,  that  manie  times  when  the  Lord 
will  take  away  the  confidence  of  the  thinges  pro- 
mifed  ,  he  takcth  away  the  Sacramentes  them- 
fclues,  which  we  may  fee  in  Adam*,  and  the  Ephe- 

fans\  ?p\31*# 

Obictf.  ThegloricofGodisfofarredimini(hed    L?h'ilu 

as  it  is  deriued  vnto  creatures,  to  the  which  fo  great 

power  is  giuen. 

An.  God  vfeth  the  infrrumentes  which  he  feeth 

to  be  expedient,that  all  things  may  obey  his  glorie: 

but  we  place  no  power  m  creatures. 

13  ObieSi»  Sacraments  are  only  fignes  whereby 
wc  are  diftinguilhedfrom  profane  men. 

^«.Sacraments  areindeedelureteftimoniesof 
our  faith  before  men,  but  this  is  the  chiefeft  thing 
that  they  feme  for  our  faith  before  God. 

14  In  the  meane  feafonlet  vsbewarc  that  wc 
weaken  not  the  force  of  the  Sacraments,  and  quite 
ottcrthrow  the  vfe  therof :  Secondly  that  we  do  not 
imagine  certaine  hidden  powers  to  be  in  the  Sacra- ..,        -    . 
mentes  ,  which  we  can  no  where  reade  to  be  geuen  heed  of  thicc 
them  of  God.  fteepe  downes, 

Obieci.  The  Sacraments  do  iuftifie  &giue  grace,  TheSacrameti 
fo  wc  put  not  in  the  bane  of  mortall finnc.  ?e  "oc Seuc 

jtn.  Suchdodrineisdeuillilhjwhenasitpromi- 
fcth  righteoufnelfe  without  faKiv.Secondly,bccaufe 
the  minds  of  men  do  reft  rather  in  this  fpectaele  of 
a  bodily  thing,thenin  God  him  felfc. 

1 5"  Alfo  we  mult  beware  that  we  traflate  not  that 
to  the  one,  which  is  proper  to  the  other.  The  truth 


II    Ull    i    i/ 


t   1T1    t    LI     1 


The$*cramets 
worke  that 
which  they  fi- 
gure onlic  in 
the  Elect. 


Hom.itt.IoaH  IS 


Faith  is  lyke 
the  mofuthc  ol 
avcflcll. 
Sacraments 
put  toi  i]} 
manner  fignes 

X 

Gen. 2.  fj'& 

*G. ■«.».!  J. 

/w.6.37. 


is  contayncd  indcedc in  the  Sacraments ,  but  they 
arc  not  fo  linked  together  but  that  they  maybe  fc- 
parate.  Theifore  the  thing  mult  alwayes.be  diftin- 
guifhed  from  the  figne.  For  the  Sacraments  worke 
that  which  they  figure  only  in  the  elect :  For  Chrift 
is  rcceaued  by  faith  alone. 

16  Queft.  Do  then  the  wicked  bring  that  to  pafle 
by  their  vnthankfulnes,  that  the  ordinance  of  God 
is  voyd,and  doth  come  to  nothing? 

Jn.  Auguftinc  aunfwereth  :  if  thou  reccaueit 
carnallie ,  it  ceafeth  not  to  be  fuirituall .  but  not  to 
thee*. 

17  For  there  is  none  other  office  of  the  Sa- 
craments, then  of  the  word  of  God ,  which  is  to  of- 
fer to  vs  Chrift ,  and  in  him  the  treafures  of  the 
hcauenlie  grace :  but  they  profit  vs  nothing  vnlefTe 
they  be  receaued  by  faith  :  which  is  to  vs  as  the 
mouth  of  a  veflell,  to  receaue  liquours,  and  graces 
of  the  holie  Ghoft. 

18  Furthermore  the  word  Sacrament  doth  ge- 
nerally comprehend  all  fignes,  which  God  did  cuer 
command  men  to  vfe,  that  he  might  alTurc  them  of 
the  truth  of  his  promifes.  Thofe  he  would  haue  to 
be  extant  fomctimes  in  naturall  things,as  when  he 
gaue  Adam  the  tree  of  life  to  be  a  pledge  of  lmmor- 
talitic*:  and  the  rainebowe  toNoeandhis  pofte- 
ritie  *.  Sometimes  he  gaue  them  in  miracles :  as 
when  he  (hewed  Abraham  light  in  a  l'mokingouc*: 
when  he  wet  the  fleece  with  dewe ,  all  the  groundc 
being  dric,  to  promife  vi&orie  to  Gedeon*. 

1 9  But  we  intreate  properly  of  the  Sacramcntes 
which  God  wold  haue  to  be  ordinarie  in  his  church, 
to  nourilh  his  children  in  one  faith  and  the  confef- 
fion  of  one  faith.  For  Augu  ftine  faith*,  men  can  be 
congeled  together  into  no  name  of  religion ,  cither 

true 


CALVina    insiu  v  nun».     1,111.4.     339 

true  or  falfe  ,  vnlefle  they  be  knit  together  by  fomc 
fellowship  of  viiible  Sacraments. 

zo  And  thefc  alfo  haue  bene  diuerfe  according 
to  the  diuerfe  refpeft  of  time.For  Circumcifion  was 
graunted  to  Abraham*,  whereto  purifications  and  Lib  9  contra 
iacrifices  were  afterward  added*.Chrift  gauc  to  the  Fau/i.manuh 
Church  Baptifme*,  and  the  Supper*.  Ifpcakenot  C\P  -11» 
of  laying  on  of  handestbccaufcit  isnotordinarie,  rjiucrlirieof 
neither  doth  it  agree  to  all.  «acramcnts. 

21  Circumciflon  was  graunted  to  Abraham  for  Leuit.i.%. 
afealeof  the  righteoufncflccf  faith*.  Punfyingss  *^^28->9. 
were  testimonies  of  their  walhing  to  Chrift*.  Sa-  r0„'J6x^6' 
crifices  did  promife  the  fatisfa&ion of  the  Media-  Heb.9l1.l4. 
tour.  Heb.4.14. 

ii  Baptifme  doth  witnefle  to  vs  thatwcbe  wa- 
shed by  the  bloud  of  Chrift,  the  Supper  that  we  arc 
redeemed:  thefe  two  are  found  in  Chrift,who  came 
in  Water  and  bloud*,  that  is,  that  he  might  purge  &  ilob^.6t 
redeeme. 

23  But  the  Fathers  did  eat  the  fame  meat  which 
we  eate,&  drunke  the  fame  drinke  which  we  drinke 
namely  Chrift*.  1  C^.io.j. 

Obiecl.  The  Sacraments  of  the  old  Law  did  (ha-, 
dow  grace :  thole  of  the  ncwe  do  gcue  it  being  pre- 
fent. 

Jn.  Who  dare  makevoyde  that  figne,  which 
gaue  to  the  Icwes  the  true  communion  &  partaking 
ofChrift? 

24  Obiecl.  The  outwarde  Circumciflon  is  no- 
thinge  wich  God  ,  neither  docth  it  gcuc  anie  « 
thing*.  **m.i>- 

jin.  So  it  is ,  if  the  truth  it  felfe  be  wantinge. 
Which  might  alfo  be  fayde  concerning  Baptifme, 
by  good  right.  For  God  regardeth  not  the  outward 
vraflung*,vnlefle  the  mind  be  inwardly  purged .        «  Cty.10.5. 

z«j 


34©  AN     ABK1UUEMF.NT     OF 

Obieft.  Paule  doth  vttcrly  contemnc  Circumci* 
fion  made  with  handcs,  when  he  compareth  it  with 
the  Circumcifion  of  Chrift*. 

An.  Paule  difputeth  in  that  place  againft  thofc 
which  required  Circumcifion  as  neceftarie,  wheras 
it  was  abrogat.Therfore  he  admoniiheth  the  faith- 
ful] that  omitting  the  old  ihadowes,  they  ftay  in  the 
truth.  And  he  proucth  that  Baptifme  is  the  fame  to 
Chriflians  ,  which  Circumcifion  was  to  the  men  of 
old  time. 

x$  ObieSf.  All  the  Iewifli  ceremonies  were  (ha* 
dowes  of  things  to  come.  The  bodie  is  in  Chrift*. 

An.  Paule  did  not  therefore  make  the  ceremo- 
nies fhadowifh,  becaufe  they  had  in  them  no  found 
thing,  but  becaufe  the  fulfilling  therof  did  after  a 
fort  hanginfufpence  vntil  the  giuingofChrift.And 
alfo  though  they  fhadowed  Chrift  being  abfent,  y ec  • 
he  vttered  inwardly  to  the  faithfullthc  prefence  of 
his  power. 

Ob'ieci.  Chrift  diftinguifheth  the  Supper  from 
Manna  cuenin  refpccl  of  the  efneacie. 

An.  He  hath  to  deale  with  thofe  which  thought 
that  Manna  was  nothing  elfebutthe  mcate  of  the 
rifonbctwcnc  Dc^ie  * ne  ^itn  tnat  ne  giucth  better  meate,  which 
Manna  and  the  feedeth  the  foules  vnto  the  hope  of  immorta- 
Suppcr.  litie. 

z6  Furthermore  the  Sacraments  of  both  Lawes 
being  diuerfe  indeede  in  fignes ,  but  equall  and  like 
in  verie  deede  and  efneacie  ,  do  teftifle  that  the  fa- 
therly good  will  of  God,  and  the  grace  of  the  holic 
Ghoft  are  offered  to  vs  in  Chrift,  but  our  Sacra- 
ments do  this  more  plcntifullie  and  plainly :  there 
is  in  both  the  fame  giuing  of  Chrift. 


What  the 
Iewifh  cere- 
monies did 
profit  the 
Iewes. 


The  compa- 


Cba?. 


CALVINS    INSTIT  VTIONS.     L1B.4.     34* 

Chap.     xv. 
OfBaptifme, 

l   T)  Aptifmcis  a  figne  of  our  cntring,  whereby  we  Whaebaptifm* 

I5arc  admitted  into  the  focietie  of  the  Church,  «• 
that  being  ingrafted  into  Chtift ,  we  may  be  recke- 
ned  among  the  children  of  God.  Furthermore  it  is  A  doublc  cnd« 
geucn  vs  of  God  to  this  ende :  Firft  that  it  might  x 

ferue  for  our  faith  with  him  :  Secondly  for  our  con- 
feflion  before  men.Baptifme  bringeth  three  things 
to  our  faith :  Firft  that  it  may  be  a  figne  of  our 
purging ,  like  to  a ccrtainc  fealed  charter,  where- 
by he  confirmeth  tovs  that  all  our  finnes  are  blot-  Faith, 
ted  our.  X 

z     In  this  fenfe  muft  we  vnderftand  that  which 
Paule  writeth  :  that  the  Church  is  fan&ified  by 
Chrifthcrfpoufe ,  and  warned  with  the  warning  of 
water  in  the  word  of  lifc*,and  in  another  place:that  Epb.s.%6. 
we  arc  faucd  according  to  his  raercie,  by  the  wa-  7^3«5« 
fhing  of  regeneration*.  jYef.3.11 

3  ObteSi.  Baptifmeisonelygeuenforthetime 
pail,  fo  that  we  muft  feeke  other  ncwe  remedies  for 
our  newefallesinto  which  we  fall  after  Baptifme. 

An.   At  what  time  foeuer  we  be  baptized ,  we  be  We  be  wafted 
once  warned  for  all  our  lifetime,  and  alfo  purged,  by  Baptifme 
For  thepuritie  of  Chrift,  which  is  offered  to  vs  [<£our  whuIe 
therein ,  is  alwayes  frefh. 

Obicct.  Hereby  men  take  libertie  to  finnc  in  time 
to  come. 

Jn.  This  do&rine  is  deliueredto  thofe  onely, 
who  after  they  hauefinned,beingweary,dogroanc 
vnder  their  finnes  ,  that  they  may  haue  wherewith 
to  lift  vp  and  comfort  them  felues  againc,left  they 
fall  into  defpairc. 

Qbiect.  Chrift  is  made  to  vs  a  propitiation  for  rc- 

Z  iij 


Baptifme  is  the 
Sacrament  of 
Repentance. 


7^om.6.l. 


Mat^.x^. 

The  forme  of 
Baptifme. 


Ofthe 
Baptifme  of 
Iohn  and  the 
Apoftles. 


54»  AN    ABRIDGEMENT    OF 

mifTion  offinnes  going  before*. 

An.  In  that  place  Baptifme  is  not  handled  but  re-* 
pcntance.Therfore  fo  often  as  being  wounded  with 
the  fearingc  yron  of  confcicnce  I  (hall  turnc  vnto 
God,  my  finnes  (hall  be  forgiuen  me. 

ObieSl.  By  the  benefice  of  repentance  ,  and  the 
keys,weobraine  remiffion  after  Baptifme,  which  at 
our  firft  regeneratio  is  giuen  vs  by  Baptifme  alone. 

An.  Baptifme  is  the  Sacrament  of  repentaunce. 
But  if  this  be  commended  to  vs  during  our  whole 
lifc,the  force  of  Baptifme  ought  alfo  to  be  extended 
vnto  the  fame  endes. 

5  It  brringeth  alfo  an  other  frutc ,  becaufe  it 
{heweth  to  vs  our  mortification  in  (Thrift,  and  new 
life  in  him.  For  as  Paule  faith ,  we  are  baptized  in- 
to his  death,  that  we  may  walkc  in  newneffe  of  life. 

6  Our  faith  receaueth  this  third  frute, becaufe 
it  doth  furely  tcftifie  to  vs  that  we  arc  not  onely  in- 
grafted into  the  death  &  life  ofChrift,but  alfo  that 
we  are  fo  vnited  to  Chrift  him  felf,that  wc  are  par- 
takers of  all  his  good  thinges.Therefore  he  did  de- 
dicate and  fan&ifie  Baptifme  in  his  ownebodie*» 
And  we  are  baptized  in  the  name  ofthe  Father ,  & 
pfthe  Sonne,  and  of  the  holie  Ghoft :  becaufe  we 
obtainethe  caufe  both  of  our  purging ,  and  alfo  of 
our  regeneration  in  the  Father ,  in  the  Sonne  the 
matter :  in  the  Spirit  the  effect. 

7  ObieB.  The  Baptifme  of  Iohn  was  one  ,  the 
Baptifme  ofthe  Apoftles  another. 

An.  Diuerfehandes  do  not  make  the  Baptifme 
diuerfc  :but  the  fame  doctrine  fheweth  that  it  is  the 
fame :  both  did  baptize  to  repentance ,  &  remiifion 
offinnes. 

8  ObieSi.  There  were  more  plentifull  graces  of 
the  Spirit  fhed  forth  after  the  refurrc&ion. 

A*.  This 


CALVINS    INSTITVTIONS.  Ln.  4   $43 
An.  This  appertained  nothing  to  make  the  di- 

ucrfitic  of  Baptifme. 

ObieEl.  They  are  baptized  againeby  Paul  which 
had  once  receaued  the  Baptifme  of  Iohn*.  There-  Aft.i$.\.i% 
fore  the  Baptifme  of  Iohn  was  onely  a  preparation. 

An.  Baptifme  is  taken  in  that  place  for  the  gifts  fo/the^lx 5 
of  the  holie  Ghoft,  which  the  faithfull  receaued  by  the  holic  ghoft 
the  laying  on  of  hands,as  clfe  where  oftentimes. 

Gbittt.  Iohn  fayd  that  he  did  baptize  with  water 
but  Chrift  mould  come,  who  mould  baptize  with 
the  holy  Ghoft  and  with  fire*.  JUt+iu 

An.  He  did  not  compare  Baptifme  with  Bap- 
tifme, but  his  pcrfon  with  the  perfon  of  Chrift ,  he 
was  the  minifter  of  the  water ,  but  Chrift  the  giucc 
of  the  holy  Ghoft.  p 

o     Thefe  thinges  which  we  haue  fpoken  both 
concerninge  mortification ,  and  alfo  touchingc 
warning,  were  figured  to  the  people  of  Ifraell  in  the 
fca,  and  the  cloude* .  Mortification  was  (hadowed  J.^"10,1, 
when  he  deliuered  them  out  of  the  crucll  hand  °f  A^figure  of  * 
Pharao.  In  the  cloude  there  mas  a  token  of  their  mortification, 
purging*.  N«».^.i4. 

10  Obiecl.  By  Baptifme  we  are  loofed  from  ori- 
ginall  finne,and  we  are  reftored  to  the  fame  puricic 
of  nature,which  Adam  had  before  his  fall. 

An.  Therein  wee  muft  note  two  thinges  :  Firft  * 

that  that  damnation  which  verie  infantes  bringe 
with  them  from  their  mothers  wombe ,  hauing  the 
fcedc  of  finne  included  in  them ,  is  taken  away: 
whereof  they  haue  a  teftimonie  in  their  Baptifme. 

11  The  other  is  that  this  peruerfnes  doth  neuer  % 
ccfTein  vs,but  doth  cotinually  bring  forth  new  fruts 

of  finne ,  which  are  called  the  workes  of  the  flefh*.  q^  5>7^# 
Thofc  make  vs  guilty  ofthe  wrath  ofGod.Therfore  Workcsof (kt 
wc  are  baptized  into  the  roortificationof  the  flefh,  flc&* 

Z  iiij 


344  AN     ABRIDGEMENT    OP 

which  wc  follow  dayly,but  it  (hall  be  perfected  whe 
we  lhall  depart  this  life  and  go  to  the  Lord. 
K##i.rf.i4.  12.  Hereupon  Paule  exhorteth  the  faithfull  that 

they  fuffer  not  finne  to  raigne  in  their  members*. 
Therfore  he  is  enforced  to  crie  out  with  mourning, 
O  wretch  that  I  am,  who  ihall  deliuer  me  from  this 
The  i  end         bodie  that  is  fubicct  to  death? 

I  13  The  fecond  end  of  Baptifme  confifteth  ther- 

1  iiijthatitmay  icrue  for  our  confedion  before  men. 

3  For  it  is  a  marke  wherby  we  do  openly  profefle  that 

we  would  be  reckened  among  the  people  of  God: 

whereby  we  teftific  that  we  agree  in  one  religion 

with  all  Chriftians;and  whereby  finally  we  do  make 

publike  profeflion  of  our  faith :  that  not  onely  our 

heartcs  may  breath  out  the  praifc  of  God ,  but  our. 

tongs  alio  and  all  members  of  our  bodie  may  found 

out  the  fame  withfuch  [unifications  as  they  can. 

Fa'uh  an  inflru-       14  And  the  meanes  to  receaue  thole  thinges 

menc  which  the  LordpromifethvsinBapti'me,  is  faith: 

that  we  may  beleeue  that  it  is  God  that  fpeakethby 

ihefigne,whichpurgeth  vs,wafheih  vs,maketh  vs 

What  thinges    partakers  of  the  death  of  Chi  iftiwhich  taketh  away 

aregiueniu       thekingdome  of  Sathan:  weakencth  the  itrcngth 

jpumc.         ofconcupifcencc,  and  caufeththathauingputon 

Chrift,we  are  counted  the  children  of  God. 

Q$ke[i.  If  finnes  be  not  wafned  away  by  the  force 
of  Baptifme,  why  did  Ananias  fay  to  Paule,  that  he 
•*  ' "        {hould  walh  away  his  finne  by  Baptifme*  > 

jin.  Namely  that  by  the  figne  of  Baptifme  Paule 
might  be  certified  ,  that  his  finnes  were  forgc- 
uen. 

16  Furthermore  if  wc  receaue  the  Sacrament 
as  from  the  handc  or  God ,  from  which  it  came, 
we  may  thereby  gather ,  that  there  is  nothing  ad- 
ded thereto,  or  taken  therefro  by  his  worthinetfe, 

by 


CALVINS     INSTTTVTIONS.    Lib./.     34y 

by  whofe  handitisdeliucrcd.  Yea  when  circumci- 
fionwas  corrupt  with  manic  fuperftitions,  yet  it 
ceafed  not  to  be  counted  a  (igne  of  grace.  Neither 
was  circumafion  iterated  vndcr  lofias  and  Ezc- 
kias. 

17  Obicft.  That  faith  of  ours  which  hath  folio, 
wedbaptifme  certain  yearesydoLhlufncicmlicthew 
that  bapufmc  was  void. 

A».    The  promife  was:  alwaics  true,  but  our  vn- 
bcliefedidlct  that  ic  had  not  then  the  efFcc't:becaufe 
though  men  beliars,&.vntaithfulla  yet  God  ccaieth  «■"•M1 
not  tube  true. 

18  ObicEr.  Paul  baptifedagainethofe  who  Iohn    atm 

had  baptized*.  -**'W 

An.  We  haucaheadie  faide  that  the  baptifme  is 
taken  in  that  place  for  the  viable  graces  of  the  (pint 
which  were  giuen  by  laying  on  of  hands*.  i^tf.is.eJ»  it 

19  As  touching  the  outward  iigne,letvsfollowe  l5# 
thenaturallinftkutionof  Chrilt3caitjng  far  from  vs 
thofePopl!lladditlons,bleffing,brealhlng)falc>ta-^Pifhaddia• 
pcrs,chrifmc,and  fuch  like  deceites  of  Satan.Ther- 
fore  let  him  that  is  to  be  baptifed  be  reprefenred  in 
the  companie  ofthc  faithfull,thc  whole  church  be-  g™ 
ing  witnefle  beholding  him,and  praying  for  bim.-let     l 
him  bee  offered  to  God :  let  the  confeifion  of  faith 
bercc.t:a:letthcpromifcs  bee  repeated  which  are 
containedinBap  ifme:let  theinittucled  beebapti-  How  one  th« 
fed  in  the  name  of  the  f^th:r,ofthc  Ionne,&of  the  is  tobeinftruo. 
holie'ghoftc-.atl.n^hi.t  him  bee  difmilfed  with  ted  ought  to 
praiers  and  thankfgiuing.  bc  baP""d* 

20  It  is  alio  appertincntro  the  matter  to  knowe 
this  ,  that  it  was  doone  amifle,  if  priuate  men  doe  Icj  l]ot  P? 
vfurpethc  adminiftration  of  Bnpuime.  For  as  wel rtKn  a^lU 
the  diftrlbution  of  this ,  as  of  the  fupper,  is  a  part 
pf  the  Ecclefufticailmmiitcrie. 


The  forme  of 


priuate 


34*  AN    ABRIDGEMENT    OF 

Obietf.  If  he  which  is  ficke  difceafc  without  bap» 

ttfme,  he  is  in  danger  to  be  depriued  of  the  grace  of 
Uutufl  lih  con.  rcgeneration :  thcrforc  if  ncceffitie  con'ftraine3and 
tra  Ejn/i  Farm.  #"  a  fey  man  or  a  worna  baptize,  it  is  cither  no  fault, 
zsap.i  5.  or  a  fault  venidl*. 

jin.   God  pronounccth  that  hee  doth  adopt  our 

infants  to  be  his,befoie  they  be  bornc,when  as  hec 
Qtn.xfk'j»        promifeththathewillbcourgod,  &theGodofour 

feed  after  vs*.  Therefore  faluauon  confifteth  in  the 

promife,  which  may  bee  fulfilled  without  Baptifme; 

as  in  the  people  of  lfrael,which  died  before  circum- 

c  iii  on 

21  Obieft.  It  was  an  ancient  cuftome, 

Jin,  It  was  not  therefore  to  be  praifed.  Epipha- 
nius  doth  vpbraid  Marcion,forgraunting licence  to 
women  to  baptize* :  and  in  an  other  place  hee  tea-» 
cheth  that  the  holic  mother  of  Chrit  was  notfuf- 
f  ered  to  doe  it. 

22  Obiecf.  The  AngellofGod  was  pacified  after 
lib.c«>ttr.Htr.2  that  Sephora  hauing  taken  a  ftone,  did  circumcifc 
*•                  herfonnc*. 

Exod'ws.  °*n%  God  did  not  therefore  approue  her  faftrO- 

Scph'ora.cir.      therwife  we  might  fay  that  the  worshipping  which 

ewncifed.        the  Gentiles  which  were  brought  from  Aflyriarai- 

I  fed  vp,did  pleafe  God ,  becaufc  thebeaftes  ceafed 

*  to  afflict  the  people.  Secondlie,  that  which  is  parti» 

cu!ar,ought  not  to  be  made  an  example. Therefore 

let  vs  conclude  that  the  Sacrament  like  to  a  fealc, 

doth  not  make  the  promife  more  effectually  being 

of  it  felfe  weake,  but  doth  onlie  continue  the  fame 

Contempt  of    tovs#   Therefore  if  in  omitting  the  figne  there  bee 

»uftf bee  fled  *  nc"kerfluggi{hncffe,norcontcmpr,n©r  negligence 

we  are  fafe  from  all  danger. 

Chap, 


CALVINS    INSTITVTIONS.    L1E.4.    j4T 

Chap.    xvi. 
That  baptijingof  infants  dotth  terie  well  agree  both 
with  the  injiitution  of  Chrtjle»andalf*  with  the 
nature  of  the  fsgne. 

ObieEt. 
I   "nAPTiziNG  of  infantes  is  grounded  ypon 
13  no  in{titutionofGod,butit  is  brought  in  on* 
lie  by  the  boldnes  and  curiofitie  of  men,  and  aftcr- 
waide  raihlie  vfed  through  foojiih  facilitie. 

2  Jin.     The  force  of  baptifme  dependcth  vpon  ^  gKee  o{ 
the  promife:  thrrefore  we  may  not  denie  the  fignc  Bap.dcpcndcth 
to  thofe,  to  whom  the  thinges  are  giuen  which  are  vpon  the  Pro. 
there  represented.  mvfc' 

3  Moreouer  if  God  made  infants  partakers  of 
circumcifion,  beca'ufe  the  promife  was  made  to  A-  G 
braham  &  his  feed*:  why  mall  we  not  fay  the  fame  circumcifion 
of  Baptifme,fceingitis  inftitutcdfor  vs  in  ftcedeof  and  Bapr.-are 
circucifion?For  asChriftis  the  foundation  of  bap- allonc 
tifme/o  likewife  of  circumcifion. 

4  There  is  the  fame  promife  in  both,namclie  of 

the  fatherlie  fauour  of  God,  of  rcmiflfion  of  finnes,  i  The  promife. 
and  of  eternall  life .  The  thing  figured  is  all  one, 
namclie  regeneration. 

?  But  and  if  the  couenant  made  with  Abraham,  *  The  thinge 
rcmaine  flrme  and  ftedfaft,  it  doth  no  lcfie  belong  fiSurcd« 
to  the  children  or  Chriftians  at  this  day,  then  it  did 
appertainevnder  the  old  teftament  vnto  the  chil-  Why  Infant* 
drcnof  thelewes.    And  they  are  partakers  of  the  *-"e^  c  T1 
thing  fignifie  d,why  (hall  they  be  excluded  from  the 
figne?  lftheyhaue  the  truth,  why  (hall  they  be  put 
backc  from  the  figure? 

ObieB.    There  was  a  certaine  day  appointed  for 
circumcifion. 

An%    Therefore  wee  hauc  greater  libertic.  And 


34$  AN    ABRIDGEMENT     OF 

Cod  wil  haue  infants  to  be  receiued  into  his  couc* 

nant,what  more  will  we  haue. 

6  Wherefore  the  children  of  the  Iewcs  were 
called  the  holie  feede  :  becaufe  beeing  made  par- 
takers of  that  couenanr,thsy  were  diftinguifhcd  fro. 
the  children  of  the  wicked*:and  euen  by  like  reafon 
the  children  of  chriftians  are  accounted  holy ,  ye* 
although  they  be  the  iffuebutofone  faithfuj  parent 
&  they  differ  fro  the  vnclean  feed  of  the  idolaters** 

7  Wherefore  the  Lorde  lefus  doth  meeklie  cm- 
brace  the  infants,  which  were  brought  to  him,  chi- 
ding his  difciples  which  went  abouc  tokeepe  them 
from  him:forafmuch  as  they  led  away  thofe  to  who 
the  kingdome  of  heauen  did  belong,  from  him  tho- 
row  whom  alone  the  entrie  ftandeth  open  into  th« 
kingdome  of  heauen*. 

Quefi.  What  agreement  hath  Baptifme  with 
.  this  imbracing  of  Chrift? 

Jn.  Becaufe  Baptifme  dothconueigh  vsvnto 
Chrift,  whom  imbracingby  faith  we  haue  the  king- 
dom? of  heauen.  Which  rhinghec  dothafterwardc 
teftifie  in  deed,  when  as  he  commendeth  them  af- 
terward to  his  fa  ther.If  the  kingdome  of  heauen  be 
theirs:why  fhal  the  fignc  be  denied  them? 

Obieft.  Chrift  faith,  Suffer  little  ones  to  come: 
therefore  they  werein  age  and  good  big  ones. 
*An*  But  they  arc  called  by  the  Euangelifts  &  «>*  ^ 
<*atSia.  by  which  wordes  the  Grecians  fignifie  thofc 
•  young  infants  which  hang  vppon  their  mothers 
breaftes.  Therefore  to  Come  is  put  for  to  haue  ac- 
ceffe. 

ObieSf.  The  kingdome  of  heauen  is  not  giuen  to 
infants,but  fuchas  they  be:  becaufe  it  is  faide,  To 
{uch,not  to  them. 

An*  When  he  commandeth  that  infants  be  fuf- 

fercd 


CALVINS  TNSTITVTIONS.  Lit-4.  u* 
fercd  to  come  vnro  him,nothing  is  more  plainc  then 
that  hee  meaneth  vene  infancic. 

8  Ob.  Wc  can  no  where  finde  that  cucn  one  in- 
fant was  baptized  by  the  hands  of  the  Apoftles. 

An.  So  often  as  mention  it  made  of  fome  fami-  whether  the 
lie  that  was  baptizcd*,and  infants  arc  not  excluded  Apoftles  did 
who  wilreafon  thence  that  they  were  not  baptifed?  baptize  inftnt» 
By  the  very  fame  reafen  women  Ihoulde  be  forbid-  i/f",I<J,,*-3>* 
den  to  come  to  the  Lords  fupper. 

$  Qnefi.  What  fruit  commethby  this  obferua- 
tion  either  to  parents  or  to  the  infants3  which  arc 
dipped  in  the  hclie  water? 

jin.  Faith  is  holpcn  by  an  excellent  comfort.  The /nrtte  of 
Thep  romife  is  confirmed  to  a  thoufande  gencrati-  jjjjn/ 3«™° 
ons. 

Obiefi.  The  promifc  is  fuflicient  to  confirme  the 
faluation  of  our  children. 

Jn.     It  fecmed   otherwifc  toGOD,  who  as 
heknowethourinfirmitie,  would  bearefomuchin  Whatbaptifme 
this  matter  with  it.  Therefore  let  thofe  which  im-  ^£°fit 
brace  the  promife^orTer  their  children  to  the  church  -  * 

to  be  figned  with  the  figne  of  mercie. Children  reap  % 

this  profite,  that  being  ingrafted  into  the  bodie  of 
the  church,they  be  fomewhar.  the  more  commeded 
to  the  other  members.  Secodlie  whe  they  be  grown 
vp,they  arc  thereby  pricked  forward  not  a  little,  to 
the  earned ftudie  of  worfnippmg  God.  Laftofall 
God  willpunifhit,ifanieman  defpiceordifdain  to 
haue  the  child  dipped  in  the  figne  of  the  couenao  r.    The  argument» 

io  But  let  vs  examine  the  arguments  of  our  ad-  °.f  the  aduerf*. 
uerfarics.  Firftthey  holde  that  the  fignes  of  Bap- rb'"  ^nft^ 
tifme  and  circumciflon  differ  rr.uchc  for  diuers  infrncesf 
thinges  arc  fignified  :  the  couenaunt  is  altogea-       x  a    » 
ther  diuers  :  neither  haue  the  children  the  fame 
names. 


JJo  AN     ABRIDGEMENT    OF 

Cfrcumcifion  a     Obieft.    Circumcifion  was  a  figur  c  of  mortifies 

figure  of  trior-    tion. 

rikation.  Ant   Soisbaptirmc. 

Obiecl*  With  whom  the  couenant  made  goeth 
notbeyondc  the  temporall  life:  to  whom  the  pro - 
mifes  giuen  3  doc  reft  in  prefent  and  bodilie  good 
thinges. 

An   bfwrd  "*W*  ^n£*  ^  ^0<*  mcant  t0  ^at  tne  Iewi&  nation 

thinge.  as  an  near<l  of  fwine  in  a  ftie. 

1 1  Surely  if  circumcifion  were  a  literal!  figne  we 
muft  think  none  otherwife  of  baptifm.Forafmuch  as 
the  Apoftle  makcth  the  one  no  whit  more  fpiritual! 
iplrituaiipro-  tncn  tne  otncr*«  And  in  the  meane  feafon  wee  doe 
myfesarccon-  not  dcnie,but  that  God  did  teftifie  his  goodwillby 
firmed  by  earthlie  and  carnallbenerrr.es,  whereby  wee  doe  al- 
crthlic  benifits  fo  fay  that  that  hope  of  thefpintuall  promifes  was 

ff«.,j....s.    con£med»  ■  -         : 

ii  Obieff.  They  were  called  the  children  of  A- 
braham  which  tooke  their  beginning  of  his  feedc: 
they  arc  called  by  thisname  which  imitate  his  faith. 
Therefore  theirs  was  the  carnall  infancie,and  ours 
the  fpirituall. 

jin.  God  promifeth  to  Abraham  that  he  will  be 

Abrahams        *"s  God,and  the  God  of  his  feed.  Whofoeuer  they 

children.  be  which  receiuc  Chrift  the  authour  of  thisblefling 

they  beheires  of  this  promiferand  fo  confequentliQ 

they  arc  called  Abrahams  children. 

13  Circumcifion  was  giuen  to  teftifie  fuch  boun- 
tifulnefle  to  the  lewes :  whereby  their  mindes  were 
lifted  vp  to  the  hope  of  eternall life:  anditwascal- 

^**4'10,  Jed  the  fcale  of  faith*,  that  Abraham  might  be  the 
father  both  of  vncircumciflon  and  of  circumci- 
fion. 

1 4  Obieff,    Paul  teacheth  that  thofe  which  are 
7&u.f.l.         of  the  fleih,are  sot  the  fonnes  of  Abraham*. 


CALVINS    INSTtTVTIONS.  L11.4.      JJt 

An.  Hec  fheweth  by  the  example  of  Ifmaeland  The  goodnetfc 
Efau  chat  the  goodncs  of  God  is  not  tied  to  the  car-  of  God  is  not 
nail  feed :  but  that  he  which  (hall  keepe  the  lawe  of  ^J^ 
thecouenant,andirnbraccthe  promifeof  God  by 
faith,he  is  counted  the  childc  of  Abraham. 

15  Obicft.  Thofe  which  in  time  spaft  did  circum- 
cife  infants,  did  onelic  figure  the  fpirituall  infancie, 
which  commeth  from  the  regeneration  of  the  word 
of  God, 

An.     The  Apoftle  docth  not  fo  fubtillie  play  the 
Pbilofophcr,when  he  writerh  thatChrift  is  the  mi- 
niftcr  of  circumcifion  to  fulfill  die  promifes  which  ^n'1*'  • 
Were  made  to  the  fathers*.  _ 

16"  ObieSi.    Women  ought  not  to  be  baptifed,  if       ,%%9* 
baptifme  muft  be  like  to  circumcifion. 

An.  By  circumcifion  was  teftified  thefan&ifica-  Whether  wo- 
rion  which  did  agree  both  to  men  and  women.  But  men  ought  to 
the  bodies  of  men  children  alone  were  imprinted,  baPtlzc«* 
which  coulde  be  fo  onelic  by  nature,  yet  fo  that  the 
women  were  through  them  after  a  fort  partakers  & 
companions  of  circumcifion.Therefore  let  thelike-  The  likelihood 
lihood  of  baptifme  and  circumcifion  remainein  the  of  Circumoind 
inward  myfteric,in  the  promifes, in  vfe,in  efficacie.  BaP- 

17  ObieEf.    Children  are  not  yet  by  age  fit  to  vn-    *  *    34 
dcrftandc  the  myfterie  fignified  there.  Therefore 
they  are  to  be  accouted  the  children  of  A  dam,vntil 
they  grow  vp  to  the  age  which  is  agreable  to  theic 
fecond  birth. 

An,  Then  were  they  to  bee  left  in  death.  But  on 
the  other  fide  Chriftcommaundeth  that  they  bee 
brought  to  him* -.becaufe  he  is  the  life*.  Ate.i^ij. 

0bt  Infants  doc  not  therefore  periih  if  they  bee  V^-M-*» 
counted  the  children  of  Adam. 

An.  Yea  in  Adam  we  all  die :  neither  doth  there 
remaineaniehopeoflife,butinChrift  alone*.       1Car.15.az, 


}J*  AN     ABRIDGEMENT    OF 

Tpb.i.$.  S^uefl.  How  arc  infants  regenerate  being  not  eft- 

Id). 1 1. a  j".         dowed  with  knowledge  cither  of  good  ou  euill? 
How  infants         An%    The  worke  of  God,though  it  be  not  fubieA 
r  general  •  to  our  capackic  is  not  yet  nothing.  For  theirs  is  the 
,  kingdome  of  heaucn,  where  into  no  vncleane  thing 

•Iwi.V.ic.       dotn  enter .Thcrfore  they  are  iirft  regenerate*, & 
ianctificd  *  from  their  mothers  wombe. 

0£;>ff.Frcm  the  wombe,tbat  is}from  their  child- 
hood. Thefecriptore  fpeaketh  fo. 
j4n.  The  Angel  tellcth  Zachane,that  that  which 
l»k>i>i5.        vvas  not  yet  borne  {hz.ll  bee  filled  with  the  holie 
ghoft*. 

17  And  furehe  Chrift  was  therefore  fanctified 
Chrirtes  fandi- from  his  veric  mfancic,  that  he  might  fanctifiehis 
fication.  elect  in  himfelf,  out  of  euery  age  without  differ e'ee, 

ObieEi.  Theipirit  acknowledgeth  no  regenera- 
tion in  the  fenpture,  but  of  the  incorruptible  ieede, 
1P/U.13         that  is,the  word  of  God*. 

Jn.  Peter  fpeaketh  onelie  of  the  faithfull  which 
.   .     had  been  taught  by  the  preaching  of  the  word.  To 
God  is  the        ^ucn  thcwordofGodisthc  onlie  feed  of  regenera- 
ted of  ?ege-     tion.lt  doth  not  thereupon  follow  that  infants  can~ 
ncration.    j     not  be  regenerate  by  the  power  of  God. 

to  Obieci.  But  faith  commeth by  hearing,the  vfe 
Rew.10.j7        whereof  they  haue  not  yet  obtained*. 

jin.  Paul  ipeakcthof  the  ordinarie  difpenfati- 
Manieareillu-  on  of  the  Lord,which  he  vfeth  to  keepe  in  calling 
winatcwithout  his.  But  hee  hath  inlightened  manie  without  anic 
preaching        preaching. 

20  Obieci.  Baptifme  is  the  Sacrament  of  repen- 
tance and  faith.  But  neither  of  chefc  is  in  tender 
infancie. 

jin.  Circumcifion  was  afigne  of  repentance*, 
Ier.4.  andafealeoffaith*.  And  yet  infants  were  circum- 

*XaM.4>xi.      cifed.Whatif  we  fay  thatinfants  arc  baptifedto  the 

rcpen- 


fcALVINS    INSTITVTIONS.HB.4.     3jj 
repentance  and  faich  to  come?  Which  two  though 
they  be  not  as  yet  formed  in  them,  yet  the  feedc  of  Jnc  rect1  oi 
both  liethhidin  them  through  the  lecretc  operati-  ■"■««««i 
on  of  the  fpirit,whofe  fruits  fnall  afterward  appear. 

21  If  therefore  thoie  whom  the  Lorde  hath 
vouchfafed  to  eleft,hauing  receiued  the  fgnc  of  re- 
generation, doe  depart  this  life  before  theygrowe 
vp,he  renueth  them  by  the  power  of  his  Spinte ,  as 
he  himfclfe  aloncforcfecthtobe  expedient.  If  they 
come  to  riper  yeares,  that  they  may  be  taught  the 

truth  ofbaptifme,they  {hall  be  heereby  more  infia-  Baptifme  is  a 
med  tothedefire  of  renuing,  the  marke  whereof  marke  of  re- 
theyhiuegiuenthem,  that  they  might  think  there- ncmn8« 
upon  throughout  the  whole  courfe  of  their  life. 

22  Obicfl.  Baptifme  is  giuen  for  remiftion  of 
finncs. 

An*  I  graunt:  Therefore  feeing  God  doth  aflurc 
this  age  of  hopc,of  mercie,why  fhould  we  take  fro 
it  the  figne,being  indeed  farre  inferiour? 

Obieff.  The  church  is  cleanfed  by  the  Lordc,by  £^.5.2$, 
the  warning  of  water  in  the  word  of  life*. 

An.  Thcrroreitfeemethtobe  an  vnmeet  thing, 
that  it  mould  want  the  teftimonieof  it  in  infantes^  Infantes  are 
who  are  by  right  accounted  a  part  of  the  churche,  £e,^cs  of  thc 
feeing  they  be  heires  cf  the  kingdome.  lng  ome' 

ObkEi.   Wee  are  ingrafted,  by  baptifme  into  the  .  r 
bodieofChrift*.  L  3* 

An.  Therefore  infants  muft  bee  baptized,  that 
they  benotpluckt  from  the  body  of  Chrift. 

23  ObieSf.  Peter  counfailcth  the  lewes  to  repent 

and  then  tobebaptifedfor  thcremiilion  offinnes*.  ^-*P' 
Alio  Philip  makcthanfwere  to  the  Eunuch,  that  he      c  '  **7* 
may  bee  baptiled,  if  hee  bclceue  with  his  whole 
heart. 

An.     Hee  fpeaketh  of  thofc  which  are  growen 

Aa 


They  which 
arc  growenvp 
rouftnotbe 
baptized  vntill 
they  make  con 
fdlionof  their 
feith. 
Gen  ij.t. 
Gett.n.ii 
Infantes  arc 
contayned  in 
the  coucnanc 
by  riglit  of  in- 
heritance. 


Aflmilitude. 
Mat  3. xi. 
Jdat.2Z.1S' 


Thofc  which 
arenotyetbap- 
tized  mud  not 
beadiudgedto 
death. 

Mat.i6.i6. 


Jiar.i6.i$. 


154  AN  ABRIDGEMENT    OF 

vp  which  arc  not  to  bee  baptized  vnleffc  their  cori- 
uerfion  &  faith  be  feenand  tried.  There  is  an  other 
refped  to  be  had  of  infants. 

14  As  wee  may  fee  in  Abraham,whofe  faith  the 
Sacrament  dothfollowe*:  in  Ifaach it  goethbefore 
all  vnderftanding  *•  becaulc  hee  is  contained  in  the 
couenant  from  his  mothers  womb,  by  right  of  inhe- 
ritance, 

*jf  Obutf.  Vnleffe  one  be  borne  againe  of  water 
and  the  fpiritejhee  cannot  enter  into  the  kingdome 
of  God*.  They  thinke  that  baptifme  is  called  rege- 
neration .  Therefore  they  which  are  not  capable  of 
regeneration  flight  not  to  bebaptifed. 

jin.  He  doth  not  there  intreatof  baptifme,but  of 
regeneration  which  is  made  by  the  fpirite,  which  is 
compared  to  water*,as  in  an  other  place  to  fire:  o- 
therwifc  faith  mould  follow  after  baptifme3  feeing, 
water  is  put  before  the  fpirit.  Which  is  contrarie  to 
thefcriprure*. 

x6  Obkcl.  All  which  are  not  baptized  muft  bee 
adiudged  to  eternail  death. 

jin.  Yea  whofoeuerbeleeucthinthc  fonne,mall 
not  fee  death.He  mail  come  into  iudgementjbuthe 
fhall  pafle  from  death  to  life*3we  do  no  where  findc 
that  hee  which  was  not  yet  baptifed  is  condemned . 

17  Obittf,  Itwasfaid/Tcacr^thenBaptiie*.  A- 
gaine,hc  which  mail  Beleeue,&  be  baptifed  jihall  be 
iaue  d*.  What  will  we  more  ?  Therfore  doctrine  and 
faith  muft  needes  goc  before  baptifme. 

An%  If  we  would  greedilie  ft  ay  in  the  order  of  the 
wordes3it  moulde  likewife  follow, that  we  muft  firft 
baptize,thcn  afterward  teach :  feeing  it  is  faid3bap- 
tife,  teaching  them  tokeepc*3&c. 

a8  But  hee  intreateth  there  of  thofe  which  are 
growen  vp,whichmuft  firftbc  taught,&  then  when 

they 


CALVINS    INSTITVTIONS.  lib.*.       !55 

they  beleeue,  they  muft  bee  baptized :  but  infants  Infantes  muft 
are  baptized  by  reafon  of  the  promife  made  to  their  bc  baptized 
parents.  Jecaufe  of  the 

29    If  any  man  cauill,  that  infants  arc  to  be  dc-       ""  C* 
priued  of  food,    becaufe  the  Apo file  doth  not  per-  ittiefoio, 
mit  them  to  cate  which  doe  not  worke,  ihall  he  not 
be  worthie  to  be  fpitte  d  at  of  all.  Why  Chrift 

.    Obit  Si.    Chnfte  was  not  baptized  vntiJl  he  was  wasbap.  when 
thirticyeares  ofa^e.  ycaTcs  of  T'C 

jin.     Becaufe  he  determined  to  lay  a  lure  foun-      r  S  °  *sc* 
dationof  baptifme  then  by  his  prcaching,he  fanc"ri- 
iicdit  vnderhis  ownebodie,  thatitmightfucceede 
circumcifion, 

30  ObhEl.  In  like  fort  infants  were  to  bee  made  why  the  Sup. 
partakers  of  the  fupper.  pens  not  made 

jin.  They  differ  greatlie  therin:becaufe  baptifm  common  to  in- 
is  a  certaine  entring  into  the  church  :  the  fupper  is  ants* 
giucn  to  thofe  whiclvare  growen  vp  in  yeares,which 
are  now  fit  to  beare  ftrong  meate,  which  are  apt  to 
difcerne  the  body  &  blood  of  the  Lord,which  thing 
doth  not  agree  to  infants. 

3 1  ObUSl.  As  the  fignes  of  Chrift  are  perfe&,they 
<fo  like  wife  require  thofe  which  areperfe&jor  capa- 
ble of  perfection. 

An.    The  perfection  of  baptifme  reacherh  vnto  The  perfedioa 
death :  therforc  it  is  ill  done  to  reftraine  it  vnto  one  of  Baptifme 
minute  of  time.  !*Cac!!"h  vm* 

ObieEl.  The  fignes  of  Chrifte  are  Inftitutedfor    " 
memories  fake,  that  eueric  one  may  call  to  minde 
that  he  was  buried  togeather  wirh  Chrift. 

An.  It  appertained  to  the  fupper,thatcuery  one  Thc 
examine  himfclfe.  tion  of  the  Su'p 

ObieSf.  All  thofe  remain  in  death  which  beleeue  per. 
notinthefonrieofGod,andthe  wrath  of  God  re- 
ma  jneth  vppon  them  * .     And  therefore  infantes lob-  l'l6* 

Aaij 


35*  AN    ABRIDGEMENT    OF 

which  cannot  belecuc ,  lie  in  their  owne  condemn 
nation. 

An.  Chrift  fpeaketh  not  there  of  the  general! 
giltinefle,wherein  all  the  poftcritic  of  Adam  is  in- 
wrapped,buthe  doth  only  threaten  to  the  contem- 
ners of  the  Gofpell,  damnation.  But  this  doth  no- 
thing belong  to  infants. 

ObieEl.  Wholoeuerisborneofthefpirite,  hea- 
rcth  the  voice  of  the  fpirite. 

An.  That  is,che  faithful  are  framed  to  obedience 
as  the  fpirit  worketh  in  them. 

ObieSi.  Becaufe  that  which  is  naturall  is  firft*,. 
we  muft  wait  for  the  time  which  is  fit  for  baptifme, 
which  is  fpiritu all. 

An.  Though  faith  Paul  they  bee  loft  by  nature, 
which  are  borne  of  the  faithfull,yet  they  arc  holy  by 
fupernaturall  grace*. 

ObieB.  When  Dauid  went  vp  into  the  tower  of 
Sion5he  did  carrie  with  him  neither  blind  nor  lame 
butcouragious  fouldiers*. 

An.  Yea  trulie,  he  biddeth  blinde  &  lame  to  the 
heauenlie  banquet*. 

Obiect.  The  Apoftles  were  fifhers  ofmen,notof 
children*. 

An.  Allkindc  of  fifties  is  gathered  into  the  net  of 
1CV2  the  Gofpell*. 

s  ObieSi.    Spirituallthingcs  are  fit  for  thofe  which 

are  fpirituall*,infants  are  not  fuch. 

An.  He  intreateth  of  doftrine3yea  God  doth  con- 
fecrate  to  himfclfe  by  his  free  adoption,thofe  which 
are  begotten  of  the  flefh. 
With  what  °^  They  muft  be  fed  with  fpirituaUmeat3if  they 

mcatc  me  muft  be  new  men. 

be  nourifhed.        ^„,  Baptifme  being  the  figne  of  adoption  fuffi- 
ceththcm,vntiJl  being  growen  vp  they  be  able  to 

beare 


CALVINS  INSTITVTIONS.  111.4.  J5y 
bcarcftrongmeat. 

Ob.  Chnftc  callcch  all  his  vnto  the  holic  Sup- 
per. 

An.  Hee  admitteth  none  but  fuch  as  arealrea-  who  are  to  be 
die  prepared  to  celebrate  the  remembrance  of  his  admitted  tothc 
death.  SoPPef- 

Obieci.  It  is  monftrous  if  a  man  eate  not,after  he 
is  borne. 

An.  Chriftcisneuerthclefle  mcate  to  infants, 
though  they  abftaine  from  the  figne. 

Obieci.  A  good  fteward  giucth  meat  to  the  fanu>  ^  . 

lie  in  due  time*.  *  •  4»4  • 

An.  Jt  belongeth  to  God  alone  to  determine 
that. 

Ob.  The  Apoftles  are  commanded  to  make  haft     , 
to  the  harueftjwhiles  the  fields  are  white*.  ■**$!• 

An.  Chrift  his  meaning  is  to  haue  the  Apoftles  to 
addreffe  themfelues  more  ioyfullie  to  the  workc, 
whiles  they  beholde  the  prefent  fruite  of  their  la- 
bours. 

ObieSf.  All  Chriftians  are  brethren ,  in  which 
number  infants  are  not,  folongaswedriuethem 
from  the  fupper. 

An.  None  be  heires  of  thekingdome  of  heauen.  Inknt«  are 
but  fuch  as  are  members  of  Chrift.  ™^>crs  of 

Obieci.  No  man  is  made  our  brother,  but  by  the 
Spiritc  of  adoption,which  is  onlie  giuen  by  the  hea- 
ring of  faith. 

An.  That  is  prepoflerouflie  drawen  to  infants, 
which  is  fpoken  onlie  of  thofc  which  arc  growen  vp. 

Obieci.  By  regeneration  we  be  made  Gods.  But 
thofebe  Gods  to  whom  the  worde  of  God  is  fpo-  i 

ken.  Which  doth  not  agree  to  children,  which  arc         * 
infants. 

An*     The  place  of  the  Pfalme  is  wrefted  to  a 
A  iij 


I  The  confir- 
mation of  i'aith 
is  the  firft  ende 
of  the  Supper. 


j5«  AN    ABRIDGEMENT    OF 

ftrange  fenfe.  Againe  to  feigne  that  there  is  a  God- 
head in  the  faithfull,is  of Seruetus  his  dotings, 

ObieSf.  Sheepe  and  goates  were  not  ftraightway 
offeredinfacrificc^fo  foone  as  they  came  out  of 
thewornbe. 

An.  All  the  firft  begotten  fo  foone  as  they  ope- 
ned the  matrix.were  holic  to  the  Lord*.  Therefore 
we  mint  not  wait  for  mans  ftrength. 

3  ^  Therfore  let  vs  conclude  that  thofc  opinions 
muft  be  taken  a  way*  which  make  void  that  confola  - 
tion  which  the  faithful!  concciue  in  their  minds ,  by 
the  promifes  ofGod:whichmake  them  vnthankfujl 
toward  the  mcrcie  of  God:&fluggilh  to  teach  their 
children  godlmefle. 

Chap.  xvir. 
Of  the  holte [upper  ofChrift><mdwhatit 
auaikib  vs. 

i  T  Ike  as  we  arc  by  baptifme  brought  into  the 
jLchurch  of  God  :  fo  by  the  fpiritual]  banquet 
we  are  kept  in  that  hfe,into  the  which  hee  hath  be- 
gotten vs  by  his  word.The  fignes  are  bread  &  wine, 
which  reprefent  vnto  vs  theinuiiible  food,which  we 
hauc  by  the  fleih  and  blood  of  Chrift.  The  ende  is 
threefold  :  that  it  may  feme  for  confirmation  of  our 
faith :  for  our  confeflion  before  men:and  for  exhor- 
tation to  loue.  Therefore  this  miftycall  bleiling 
tendeth  to  this  ende :  namelie,that  it  may  confirmc 
to  vs  that  thebodieof  theLorde  was  once  fo  offe- 
red for  vs,that  we  do  now  eat  the  fame5&  by  eating 
it  dofcele  in  our  felues  the  force  of  that  onlie  facri- 
fice:that  his  blood  was  ihed  for  vssthatit  is  to  vs  co- 
tinualldrinke.  And  fo  found  the  vvordes  of  the  pro* 
mile  which  is  added  there. 

a  And 


CALVINS     INSTITVTI  ONS.UB.4.     jjj 

2  And  out  of  thisiacramentgodlie  foulcs  may 
gather  great  fruite  of  confidence,  and  f  wectncs,be-  j 
cauic  they  haue  a  teftimonie  that  we  are  grownc  to-  The  Supper  it 
gether  into  one  body  with  Chrift,fo  that  wc  may  cal  a  Srcat  ar*Uc 
all  chat  ours  which  is  his :  againe  whatfoeuer  is  ours  JJf^0  C      ' 
hee  will  haue  it  fo  imputed  to  him ,  as  if  it  were  tfis           % 
ownc.    Hecreupon  it  followcth  that  ctcrnalllife  is 

ours,  |nd  that  wee  cannot  bee  condemned  by  our 
finncs,from  the  giltincilc  whercofhe  acquitteth  vs. 

3  Whereas  he  commaundeth  vs  to  take,hee  fig- 

nificth  that  it  is  ours:  whereas  hee  biddeth  vseate,  Jhe  comm*n* 

hcfignifieththat,thatis  made  one  fubftancewith  Take."" 

vs.Whcras  he  faith  of  his  bodic,thatitisdcliuercd 

for  vs,of  his  blood  that  it  is  fhedfor  vs,  hee  therein 

teacheth  that  both  thefc  are  not  fomuchc  his  as 

ours :  becaufe  he  tooke  both,and  layd  downc  both, 

notforhis  ownecommoditie,but  forourfaluation. 

And  the  whole  force  of  the  facrament  confifteth  in  rh/suppcr? 

thefe  wordes :  which  is  giuen  for  you :  which  is  {hed 

for  you. 

4  ^  Therefore  they  be  not  the  principall  parts  of 
the  facramentjto  preach  to  vsthe  bodte  of  Chrifte 
fimplie,and  without  anie  higher  confederation ;  btit  -i  -r 
rather  that  promife,  whereby  hee  doth  teftifie  that 

his  flefh  is  meat  indeed,and  that  his  blood  is  drinke 
indeede :  wherewith  wee  arc  fedde  to  eternall  life. 
Whereby  hee  affirmeth  that  hee  is  that  bread  of 
life,of  which  whofoeucr  mall  eate,  hee  ihall  liue  for 
euer. 

5  Thatisdone,bothbythe  Gofpcll  ,  and  al(b 

more  plainlie  by  the  holie  Supper.  Where  both  hee 

himfelfe  ofrercth  him  fclfe  to  vs  with  all  his  good 

things :  &  we  receiuc  him  by  faith.  Furthermore  we    ^    ,         , 

£.      ,        .         ,  J  ,  .  2Fau!tcs  robe 

mult  in  this  place  beware  of  two  vices:  thatnei-  taken  heede  of 

ther  doing  too  muchin  extenuating  the  fignes,  wee  in  the  Supper , 

A  a  iirj 


Afimilkudc 


Eating  is  a 
fruite  of  faith. 


The  flefh  of 
Chrift  is  meat 
indeed. 


lob.ut. 

Chrift  is  the 
fountaine  of 
life 


I^.tf.48.58. 


3&»  AN  ABRIDGEMENT    OF 

fcemc  to  plucke  them  from  their  myftcrics3wher- 
to  they  are  after  a  fore  knit  fall ;  nor  that  beemg 
immeafurable  in  aduauncing  the  fame,  wefeeme 
in  the  meane  feafon  to  darken  the  myfteries  them* 
feJues. 

Ob.  To  eate  the  flefh  of  Chrift  and  to  drinke  his 
blud:is  nothing  els  but  to  beleeue  in  Chnft  himfelfc. 

An.  Like  as  not  the  fight,but  the  eating  of  bread 
miniftrethfoode  to  the  bodie:  (o  the  fouic  mu*ft  tru- 
Iie  and  throughlie  be  made  partaker  of  C  hrift,  that 
by  his  power  it  may  be  quickened  to  a  fpirituall  life. 
They  thinkc  that  to  eate  is  onelie  to  beleeue:  ther- 
fore  1  fay  that  that  eating  is  a  fiuit  &  effect  of  faith. 

6  This  is  alio  to  bee  obferued  that  when  the 
cuppc  is  called  the  couenant  in  the  blood,there  is  a 
promiic  expreffed  which  ferueth  to  confirmc  faith, 
whereupon  it  foiloweth  that  vnleffe  wee  hauere- 
fpecl:vntoGod,&imbrace  that  which  he  offereth, 
we  do  not  rightlie  vfe  the  the  holic  fuppcr. 

7  Ob.  In  the  flipper  we  are  only  partakers  of  the 
■fpiricofChrjft. 

An.  Yea  his  flefh  is  meat  indeedc,and  his  blood 
is  drinke  indeed:  neither  hath  anie  man  life  but  hec 
which  eateth  that  flefh  &  drinketh  that  blood. 

8  The  fummecilmeth  to  this  end-.that  Chrift  was 
fro  the  beginninng  that  liuclie  word  of  his  father*, 
the  fountain  of  life,  and  the  originail  fro  whence  ail 
thinges  did  alwaies  recciue  life.  That  lite  was  then 
mademanifeft,whe  the  Ton  of  God  hauingtakc  our 
flefh  vpo  him,offredhimfelf  to  be  feen  witheyes,& 
handejed  with  hands.  Moreoucr  it  maketh  the  felfe 
fameflem  wherein  it  is  to  bring  life  to  vs,  that  tho- 
row  partaking  thereof,we  may  be  fed  toimmortali- 
tie^.Heerin  the  godly  haue  lingular  comfort ,  that 
they  findelife  in  their  owne  flcm .  Let  them  onely 

hold 


CALVINS  INSTITVTIONS.  Lib.  4.  tfi 
hold  out  the  lap  of  their  heart ,  that  they  may  em- 
brace it  being  prefent. 

9  Obieci.  The  flefh  ofChrift  hath  notfo  great 
power  of  it  felf,that  it  can  quicken  vs,  which  by  the 
owne  condition  was  fubiecl:  to  mortalkie  :  &  being 
now  endued  with  immortality  doth  not  hue  ofitfclf 

An.  Yet  it  is  by  good  right  faid  to  geue  hfe.which  ihe  fofa  0c 
is  filled  with  fulneffe  of  life,  that  it  might  pourc  it  Chiiftgiuccl» 
out  into  vs. For  the  flefh  ofChrift  is  like  to  a  foun- lifc» 
taine  being  rich,and  fuch  as  cannot  be  drawnc  dry, 
which  doth  poure  out  into  vs  the  life  which  floweth  £J}1  Mt£.V 
from  the  godhead  into  it*.  15. 

10  Thcrforc  our  foulcs  are  none  otherwife  fed 
with  the  flefh  and  bloud  ofChrift ,  then  bread  and 
wine  do  maintaine  and  fuftainc  the  corporall  life. 

ObieEf.  The  diftance  of  place  is.fogreat,thatthe 
fleih  ofChrift  can  not  come  to  vs,  that  it  may  be  to 
ys  mcate. 

An.  The  power  of  the  holie  Ghoft  doth  fo  much  -.    d-«  . 

furpafTe  our  fenfes,  that  it  is  a  foolifh  thing  to  go  a-  piaccs  doth 
bout  to  meafure  his  infinitnefte  by  our  mcafureXet  not  hinder  the 
faith  conceauc  that  which  the  mind  doth  not  com-  partaking, 
prehend,  that  the  Spiritcdocth  trulic  vnite  thofc 
things  which  are  feparate  in  place.  After  which  fort 
the  Apoftle  fayd  :  that ,  the  bread  which  we  breakp 
is  the  partaking  of  the  bodie  ofChrift. 

Obieci.  It  is  afiguratiuc  fpeech,wherby  the  name 
of  the  thing  figniricd  is  gkien  to  the  figne. 

An.  By  the  breaking  of  brcad,rhcLord  doth  not  Breaking 
only  rcprefent,  but  aifo  deliuer  the  partaking  of  his  bread, 
bodie.  I      3. 

1 1  And  the  holie  myftcrie  of  the  Supper  conlT- 
ftcth  in  two  things :  in  bodihe  figncs,  &  m  the  fpiri- 
tuall  truth.  Let  vs  therein  confidcr  three  thinges: 
the  %nification:the matter  which  dependethther- 


l*%  AN    ABRIDGEMENT    OF 

f  i         vpon ;  the  vcrtuc  or  cfFeft  which  followcth  vppon 

3  both.  The  fignification  is  placed  in  the  promifes. 

rhreethinges   The  matter  is  Chrift  with  his  death  &  rcfurreftion. 

o  be  confide-  By  the  effect  we  mcane  redemption,  rightcoufneflc 

'he  matter.      and  eternall  life. 

'he  fignificati-      i*  And  although  in  the  myfterie  of  the  Supper 
>n.  we  grow  together  in  one  body  with  Chrift  by  faith, 

h  b*  ntftcs.     ^Ct  wc  reic<a  tnc  error  °f  tn°fe>wnich  fallen  Chrift 
:°ranfubftanti-  to  thc  element  of  bread. 

tion.  13  ObitSi.  The  bodic  of  Chrift  which  is  in  it  felf 

.ombatd  lib.  4.  vifible ,  lieth  hid  and  is  couered  vnder  the  forme  of 
tjl.12.  bread  after  confecration*,  fo  that  onely  whiteneflc 

remaineth. 

14  jin.  Hence  came  faigned  tranfubftantiation. 
But  there  fhould  be  no  likclihoode  betwecne  thc 
figne,and  the  thing  fignified. 

ObieSt.  Some  of  the  old  writers  did  vfe  the  word 

:onuerfion  or  Tur"in|-       .  ■  .    .       ,     _        J     f .    ' 

arr.ing  in  thc       «^».  That  they  might  teach  that  the  bread  which 

upper.  is  confecrated  to  the  myfterie,doth  much  differ  fro 

common  bread:  but  they  wold  not  abolim  theftib- 

ftance  of  the  outward  fignes. 

wionT*"        J  5  That  is  it  which  is  fignified  by  the  worde  of 

confecratiomthat  {hall  appeare  by  an  example.The 

water  which  flowed  out  of  the  rockc  in  the  wilder- 

nefle  was  a  figne  of  thc  lame  thing  to  thc  Fathers, 

which  the  wine  doth  figure  to  vs  in  the  Supper.  But 

it  was  a  common  watering  to  beaftes3&  the  people, 

and  the  cattell.  Whereupon  it  followeth  that  there 

is  none  other  chaunge  made,  but  in  refped  of  men, 

by  reafonofthe  promife. 

ObieSi.  The  rod  of  Mofcs  being  turned  into  a 

ferpent,though  it  get  the  name  of  a  fcrpent,y  ct  it  re-» 

xod.i.i.&'j.  taincththeoldname^itiscalledarod*.  So  bread 

°»  is  called  bread,though  it  be  become  a  new  fubftace . 

Jin.  Thc 


CALVINS    INSTITVTIONS.  til.  4»    JO 
An.  The  eye  was  a  witnefTe  o£that  turning ,  but  Tjjc  rod  ,s  «*** 
not  in  the  Supper:  and  in  fhorttime  it  returned  to  c   *  crPcnt* 
the  owne  forme,  therefore  it  retaineth  the  name  of 
a  rod. 

1 6  ObieSi.  The  bodic  of  Chrift  as  it  is  inuifiblc  &  Vbiquiaries, 
infinite,  it  is  euerie  where :  therefore  nothing  doth 

hinder,  but  that  it  may  lye  hid  vndcr  bread. 

An.  The  nature  of  a  true  bodie  doth  not  fuffer 
that. 

17  ObieSi.  The  fleih  of  Chrift  had  ncucr  anic  o- 

ther  meafuringes  fauc  onely  fb  farrc  &  wide  as  hea-  H      ru'b' 
uen  and  earth  do  reach.  And  whereas  Chrift  was  faidtohaue 
borne  and  did  grow,that  was  done  by  difpenfation,  waxed  and 
that  he  might  fulfill  in  the  fight  of  men,  thofe  things  growca. 
which  were  necefiarie  to  faluation. 

An.  What  is  this ,  to  afcribe  to  Chrift  a  phanta-  Marcio*. 
fticall  bodie,  but  to  raife  vp  Marcion  from  hell? 

ObieSi,  Chrifts  bodie  is  glorious  and  immortall 
therforc  there  is  none  abfurditic  if  it  be  contayncd 
in  more  places  the  one,  lfin  no  place^if  in  no  forme 
vnder  the  Sacrament . 

An.  But  the  body  was  mortal  which  Chrift  gauc 
to  his  difciplesjthe  day  before  he  furrred.  Mat.iy.t. 

ObkSl.  He  had  alreadie  fhewcd  his  glorie  to  the 
three  difciples  in  the  mount. 

An.   He  meant  by  that  brighmefle  to  giue  them  The  end  of  the 
a  taft  of  immortalirie  for  an  houre.  But  he  had  not  tranffiguratioa 
a  double  bodie :  but  it  was  his  owne,  garnilhcd  with 
newe  glorie. 

18  Goto,  iftheywilhie  and  faften  the  bodie  & 
bloud  of  the  Lord  to  the  bread  and  wine ,  the  one 
muft  needs  be  pluckt  away  from  the  other. 

QbieEt,  The  bloud  is  in  the  bodie ,  and  the  bodic 
in  the  bloud. 

An.  That  is  a  friuolous  flatting  hole.  For  they 


!*4  AN    ABRIDGEMENT    OP 

be  diftinft  in  fignes. 
ACauuon.  ^9  Furthermore  let  vs  neuer  fuflfer  thefe  two  cx- 

1  ccptions  to  be  taken  fro  vs.Trut  no  iote  of  the  hea- 
ucnlie  glorie  ofChriftbe  diminimedor  taken  away: 

%  which  cometh  to  pafle  when  he  is  tied  to  the  earth- 

ly creatures.  Secondly  that  we  do  not  imagine  anie 
thing  to  be  in  his  bodie,  which  is  not  agreeable  to 
mans  nature :  which  cometh  to  paffe  when  it  is  ei- 
ther faid  to  be  infinite,  or  to  be  in  more  places  then 
one  at  one  time. 

20  Obi$&.  The  Pronoune,  This,doth  only  note 
the  forme  of  bread. 
Popifhtran-         An-  But  Chrift  did  teftifie  that  that  which  he 
fubftantiacion.  reached  to  his  Apoftles,  namely  breade  ,  was  his 
bodie. 

ObieSi.  The  bread  muft  needes  be  chaunged  in- 
to the  bodie  of  Chrift,  oecaufe  it  was  fayd ,  This  is 
my  bodie. 

An.  This  word,is,  is  neuer  taken  for  to  be  chan- 
ged and  turned  into  an  other  thing. 

ObieSi.  This  is  my  bodie ,  fignifieth  as  much  as 

that  the  bodie  of  Chrift  is;with  the  breade,  in  the 

bread,and  vnder  the  bread, 

j  An.  Thefe  fpeeches  are  too  diuerfe ,  that  the 

Abforditics.     bread  is  the  bodie ,  and  that  the  bodie  is  with  the 

2  bread.  Secondly,  the  bread  mould  beChrift,andal- 
fo  God.  The  cup  (hould  be  the  newe  Teftamenc, 
whereas  it  is  only  a  figne  thereof. 

ii  But  the  name  of  the  thing  is  giuen  to  the  figne 
becaufe  of  the  alliance  which  is  betwene  the  things 
Gen  17.13  fignificdand  their  fignes.SoCircumcifion  is  theco- 
*Exod. 1 2.4 j.  uenant*.  The  lambe  is  the  Pafleoucr*.  The  facrifi- 
Mat.i.i6  cesof  the  Law  are  the  putting  away  of  finnes  j  the 
*i  Cor.10.4.     douc  is  tnc  hojie  Ghoft*.  The  ftonc  is  Chrift. 

zz  ObieSi.  The  force  of  the  verbc  fubftantiueis 

iQ 


fcALVINS  INSTITVTIONS.  Lib.  4.  3*< 
fo  great,  that  it  admitteth  no  figure. 

An.  AndyetPaulcexpoundethit, where  hecal- 
leth  bread  the  communicating  or  partaking  of  the 
bodie  of  Chrift*.  1  fer.io.itf* 

23  Ob'uci.  We  may  not  depart  one  whit  from 
the  letter. 

Art.  Then  God  is  a  man  of  wane*.  God  hath  Exo.ij.j. 
eyes,  eares,  hands,  feet.  Abiurdicics, 

Obieci.  When  Chrift  did  comfort  his  Apoftles, 
he  fpake  not  darkly  or  figuratiucly. 

An.  It  is  true.  For  vnlefle  the  Apoftles  had  re- 
membred  that  the  bread  was  figuratiucly  called  his 
bodie,  they  lhould  haue  bene  troubled  with  a  thing 
fo  ftrange  or  monftrou  s,  that  Chrift  fhould  fit  at  ta- 
ble in  their  fight,  &  mould  be  includedin  the  bread 
being  inuifible. 

24  ObieSt.  The  infinite  power  of  Godmuftnot  Thepower'of 
be  made  fubiccl  to  the  lawes  of  nature.  God* 

An.  The  queftion  is  not  what  God  could  do,  but 
what  he  would  do.  AnditplcafedGod  that  Chrift 
fhould  haue  a  true  bodie. 

2?    ObicEl.  We  haue  the  word  wherein  the  will  The  will  of 
of  God  is  made  manifeft.  pod  muftbc 

An.  The  gift  of  interpretation  muft  not  bebani-  [^n^th 
fhed  out  of  the  Church,which  bringeth  light  to  the 
word. 

Obiecf.  We  haue  the  word. 

An.  Such  as  the  Anthropomorphits  had  in  times  The  error  of 
paft,  when  they  made  God  to  haue  a  bodie.  the  Ajthropo- 

%6  ObkSt.  Chrift  fayde,  Behold  I  am  with  you  2£ 
vntill  the  end  of  the  world*. 

An.  He  fayd  in  another  place,  Me  (hall  you  not  ,, 
aue  alwayes  with  you   .  For  he  is  preient  euene 
where  by  his  diuine  maieftic :  whereas  in  bodie  he 
is  at  the  right  hand  of  the  Father. 


Jtftf  AN    ABRIDGEMENT  OF 

QuefL  Shall  we  then  appoint  Chrift  fomecer- 
taine  countrey  of  heaucn? 

An.  This  is  acuriousqueftion:  we  beleeuethat 
hcisinheaucn,itis  enough. 

27   Thefe  words  fhewe  the  fame,to  go  away ,  to 
afcend,  to  be  lifted  vp  on  high,  whiles  the  Difciplcs 
UXi.f*  did  behold*.  And Paule likewife am*rmeth*3that wc 

Mar.  1 6.9.        muft  i00j,c  for  jjim  from  hcauen. 

*ThiLi.io.  *8  ObieSt.  Auguftine  faith,  that  the  bbdie  and 

fyift.ifradBo*  bloud  of  Chrift  are  diftributedm  the  Supper*. 

*fi*  An.  He  expoundeth  him  felfe  when  he  faith,that 

the  Sacraments  take  thcr  names  of  the  likelihood e 
of  the  things  which  they  fignifie.Take  away,  layth 
he,  fpacesfrom  the  bodies,  and  they  {hall  be  no 
where :  and  becaufe  they  fhaH  be  no  where ,  they 
(hall  not  be  at  all. 

Struct».  29  ObieEi.  The  bodic  of  Chrift  is  in  k  felfe  via- 

ble in  heaucn :  but  in  the  Supper  it  is  inuifible  by  di«* 
fpeniaticn. 

An.  Yea  Peter  faith  that  the  heauen  muft  con- 

Atil.uxi        wine  Chrift  vntill he  come  agame*. 

Qb'nEi,  Hisbodie  was  fwallowed  vp  of  his  god- 
head after  his  afceniion, 

An,  There  mould  remaine  no  difference  betwene 

,      hisdiuinitie3andhishumanitie. 
Aglonfiedbo.      Qhk^  Ri$ bo4k h giorified# 

An.  It  is  not  therefore  infinite.  Becaufe  Chrift 
fl|rg  i9        %<*> Sce  anc*  grope*. 
*A£i.y.^.  QbieSt.  Stephen  faw  him  after  his  afcenfion*. 

An,  It  was  not  ncedfull  for  Chrift  to  change  his 

place ,  who  could  make  the  eyes  of  his  feruaunt  fb 

quicke  offight,as  that  they  mould  pearce  into  the 

'AM  9  4.  beauens.  The  fame  muft  we  alfo  fay  of  Paule*.  • 

JA.dt.\%.6  Obiect.  Chrift  came  out  of  thegraue,  when  it 

lob,io.  19-       was  (hut  * :  and  he  came  in  to  his  Difciples  when 

the 


CALVIKS  INSTITVTIONS.  tit.  4.  3*7 
the  doorcs  were  {hut  *. 

,An,  As  Chrift  walked  vppon  the  water eucn  as 
vpon  an  hard  pauemerit :  fo  no  maruell  if  the  hard-  The  «niraeu- 
neffc  of  the  ftone  did  yeeld  when  he  came  againft  it.  ^J™*"1* 

Obktl.  Chrift  vamfhed  away  fuddenly  out  of  his  grauc 
Difciplcs  fight  as  they  went  to  Emaus*.  1^.24.31 

jin.  He  became  not  inuifible,  that  he  might  take 
away  the  fight  of  him  felfe  from  them ,  but  he  did 
onely  go  out  of  fight,  as  before  he  had  holden  their 
eyes  that  he  might  not  be  knowen*.  ibid.14. 

30  Obieil.  Where  foeuer  the  godhead  of  Chrift 
(hall  be,there  fhall  his  bodiebe  alfo. 

Jn.  The  one  onely  perfon  of  Chrift  doth  fo  con- 
fift  vpon  two  natures ,  that  yet  notwithftanding  ci- 
ther of  them  hath  (rill  her  owne  properties  remay- 
ning. 

Obieft.  No  man  afcendcth  into  heauen,  but  he 
which  came  downe  from  heaucrt,the  Sonne  of  man 
which  is  in  heauen*.  /oi&.j.tj. 

./*».  We  muft  not  defpife  the  communicating  of  Comunicating 
properties.  Chrift  was  in  heauen  as  he  was  God,  v-  of  properties, 
pon  earth  as  he  was  man. 

3 1  Obietf.  There  (hall  be  no  prefencc  of  Chrift  How  we  enioy 
in  the  Supper,  vnleffc  it  be  in  the  bread.  of  chrift"^ 

Jn.  As  if,  if  Chrift  lift  vs  vp  vnto  him  felf  by  his 
Spirit,we  do  not  as  well  enioy  his  prefencc. 

3  z  Chrift  pronounceth  that  his  flefh  is  the  meat 
of  the  foule:  his  bloud  the  drinke  of  the  foule.  He 
eommandeth  vs  to  take,  I  doubt  not  but  he  doth  in- 
deed reach  it ,  &  I  do  receaue  it.  It  is  an  higher  my- 
ftcrie  then  that  it  can  be  vtteredin  words. 

ObieB,  Then  there  fhall  be  a  mixture  of  the  flefh 
of  Chrift  with  our  foule,  or  a  pouring  out  therofin-  Apowringout. 
to  the  fame. 

Jn.  No  trulie.  But  let  it  be  fufneient  that  Chrift 


3*8  AN    ABRIDGEMENT  OF 

doth  breath  out  life  into  our  foule  fro  the  fubftance 

foulest  no».  °f  hiS  flcfll :  yea  that  he  ^0'*1  POUre  out  imo  vs  ni$ 
rifcedbythc  *  ownelife,  though  the  verieflefh  of  Chrift  do  not 
bodic  of  Chrift  enter  into  vs. 

33  #&/>#.  This  doctrine  is  contrarie  to  the  true 
and  reall  eating. 
The  true  ca-         >**•  The  true  eating  is  (pirituafl.   • 
ting .  Obiecl.  So  then  we  touch  only  the  frute  or  effeel: 

of  the  fleth  of  Chrift. 
Chrift  is  the         ,jn%  Chrift  is  the  matter  of  the  Supper,therupon 
ST""  followeththeefrea5thepurgingofourfinnes. 

Obiecl.  Who  fo  euer  are  made  partakers  of  the 
The  vnbeelc-    Sacramental  eating  they  are  made  partakers  of  the 
uing receaue     bodie  andbloud  of  Chrift. 
onliechc  figne.      ^„t  jfa  Vnbeleeuers  receaue  thc/ignes,  not  the 
thing  fignified. 

Obiecl.  Mans  vnthankfulnefle  can  not  diminifli 
thefaithfulnefle  of  Gods  promifes. 

An,  I  graunt :  but  fome  receaue  the  fpirituaH 
meate  when  it  is  oftrcd  them3fome  reprochfuJJy  re- 
fufek,whieh  are  deftitute  of  faith. 

Obiecl.  Hereby  the  word  is  diminimed,  This  is 
my  body,if  the  wicked  receaue  nothing  but  corrup- 
tible bread. 

jin.  God  will  not  be  knownc  to  be  truc5in  the  ve- 

rie  receauing,but  in  the  conftancy  of  his  goodnefle. 

S&eft,  How  fhal  Chrift  come  to  the  condenation 

s  f0f.11.39.     of  certaine,  vnlelfethey  receaue  him  vnworthely*? 

jin.  Men  do  not  purchafetothefeluesdeathby 

receauing Chrift  vnworthely ,but by  refufing  him. 

11    7 "  I J  <9     3*  Therfore  Auguftine  faith,that  the  reft  of  the 

Difciples  did  eat  the  bread  the  Lord :  but  Iudas  did 

eat  the  bread  of  the  Lord,  where  hedothplainely 

exclude  the  vnbeleeumg  from  partaking  of  the  bc- 

die  andbloud  of  Chrift. 

3  $  This 


CALVINS  TNSTITVTIOKS.  tiB.  4  3^ 
3  f  This  knowledge  will  like  wife  cafily  draw  vs  a-  Carna!!  wor- 
way  fro  carnall  worlhipping,  which  fome  haue  ere-  flipping, 
ctcd  in  the  Sacrament  through  perueifc  rafhneffc. 
ObieEl.  If  it  be  the  bodie,  then  the  lbule,  and  the 
godhead  muft  be  together  with  the  bodie.  Thcrrbre 
we  muft  worlhip  Chrift. 

./fo.Itis  a  falfe  accopanying.For  the  body  of  Chrift  Accompany. 
is  notChrift.Again  the  body  is  in  heauen,notin  the  '"S* 
fupper.Thcrforthe  Apoftlesdid  not  worlhip  it  pro-         *  z 
ftratingthefclucs  ,  butthcy tccke  it  fitting  at  table.  3 

Laftofall  Luke  faith,  that  the  faithful!  did  conimu-  4 

nicat3notin  worlhipping,but  in  breaking  of  bread*.        «M2» 

36  The  Nicenefynod  meant  to  preuent  this  mif-  TheNicenefv- 
chief  when  it  forbad  vs  to  be  hubly  intentiue  to  the  node. 
fignes  fet  before  vs.Neithcr  was  it  ordained  in  times 
paft  for  any  other  caufe,thaty  people  fhould  be  ad-  Why  it  was 
monilhcd  before  the  colecratio  to  lift  vp  their  harts  lj»d  lift  vp  your 
57  Obhti.  We  gcue  this  worlhip  to  Chrift.  hc*"«« 

jin.  Yhen  we  need  no  fignc,  feing  Chnft  fitrcth 
in  heauen.And  wheras  they  carie  about  pompoufly 
the  confecrated  holt:  which  they  flicw  forth  in  a  fo-  They  carie  a- 
lcmne  fpe&acle  to  bebeheldjWorfliippedj  called  v-  ^out  thec°n- 
po3it  is  too  fuperftitious.We  haue  hitherto  fhewed  ccratc    10"* 
how  the  myftery  of  the  holy  Supper  feructh  for  our 
faith  with  God.Now  let  vs  ipeak  of  the  outward  co-  f£!*™"?hf' 
feftion:  Pauleintcrpreteththat  to  be  to  lliew  forth  lecondendof 
the  Lords  death ,  which  was  inftituted  by  the  Lord  the  Supper. 
before,that  the  difciples  lhould  do  it  in  remebrance 
ofhim*.And  that  is  publikly,&  altogether  with  one 
mouth  openly  to  confefie,that  the  whole  confidece  {PjJ""1* 
oflife  &  faluatiois  placed  in  the  death  of  the  Lord:      ^'•"■,^« 
that  we  may  glorifie  him  by  our  confeftion:  and  ex- 
hort others  to  geuc  glonc  to  him,by  our  example. 
38  Thirdly  the  Lord  alio  wold  haue  it  to  be  to  vs 
in  ftced  of  exhortation:  then  which  none  other  can 

Bb 


J7»  AN    ABRIDGEMENT    OF 

j  Bride  exhor.  more  vehemently  animate  and  inflame  vs  both  to 

ting  to  louc.     purencfle  and  holincfl  e  of  life,&  alio  to  Ioue,peace, 

content.  For  he  dothfo  impart  to  vs  hisbodie,  that 

he  is  altogether  made  one  with  vs,  &  we  with  him. 

Paule  did  plainly  teach  that :  The  cup  of  blefling  is 

the  partaking  of  thebloud  of  Chrift*.Thc  bread  of 

i  fcMo.  1 6.     blefling  is  the  partaking  of  his  bodie.  Therforc  Au- 

guftine  docth  oftentimes  call  this  Sacrament  the 

The  Supper  is  bond  of  louc. 

louc  I1*  Hereby  is  that  vcrie  well  confirmed  whereof 

I  fpake,  that  the  right  adminiftration  of  the  Sacra- 
ments is  not  without  the  word.  For  what  foeuer 
1  profit  we  reape  by  the  Supper ,  the  word  is  requifit: 

whether  we  be  to  be  confirmed  in  the  faith :  or  to 
3  be  excrcifed  in  confciTion :  or  to  be  ftirred  vp  to 

loue,  we  haue  necde  of  prayer.  What  (ball  we  then 
fay  of  that  dumbe  action  of  the  Papifts,of  their  ma- 
The  Mane.      glca]l  inchantment,and  of  other  toyes? 

40  Furthermore  like  as  we  fee  that  this  holy  bread 
of  the  Supper  is  fpintuall  mcate  and  wholcfome  to 
Towhomethe  thefaithfull-'foagaineit  is  turned  into  moft  hurt- 
Supper  is  poy-  full  poyfon  to  all  thofc  whofe  faith  it  doth  not  nou- 
/°n*  riih ;  &  whom  it  doth  not  prouoke  to  the  confcflion 

_ l  z    1      of  praifc,  and  to  louc.  Therfore  Paule  exhorteth  c- 
The  tiyallofa  ucrieone  to  trie  and  examine  him  lelre. 
mansfelf.  4*  ObUSi.  They  do  eateworthely  which  are  in 

the  ftate  of  grace  ,  namely  pure,  &  purged  from  all 
finne. 

Jnt  By  fuch  an  opinion  &  docTrinc  all  men  (hold 

be  kept  backe  from  the  vfe  of  this  Sacrament. 

The  Supper  is       4-  But  let  vs  remember  that  this  holy  banquetis 

a  medicine  for  a  medicine  for  the  firke :  a  comfort  for  finners:  a  re- 

the  iickc.         warc|  for  tne  poore:which  mould  nothing  profit  the 

foundc,  righteous,  and  rich, if  anic  fuch  could  be 

found.  Thcfore  we  (hail  drawe  nere  worthely,  if  wc 

know 


CALVINS  INSTIT  VTTONS.  Ltb.4.  571 
know  our  owne  vnworchinefle ,  andfeeke  our  righ- 
tcoufnciTeinChuft, 

43  But  as  couching  chc  outward  rice  of  the  acYion,  M*nsworthi- 

all  chinas  ihalbewclldunejfd;ey  be  done  wirhlouc  "^fle-         , 
„      ,.r  D   •,  1-1  1-  The  outward 

&edihcation.Lc  t  vs  begin  with  common  prayci  :thc  ritCf 

let  a  fermonbe  made:  then lec  rhc  miniitcrhauing  Prayers, 
fee  breade  and  wine  vpon  the  cable  repcarc  the  in-  1 

fhtutionofchc  Supper :  lec  him  recite  cbepromifes  2 

which  are  therin  left  for  vs  :lec  him  alfo  excommu-  The  forme  of 
nicace  all  thofe  which  by  the  Lordes  inhibition  are  ^j^"8 thc 
forbidden  co  come  thcrto  :  kr  prayer  be  madc,char  ' 

the  Lord  wil  v/ich  like  benignity  frame  vs  co  recciue 
that  food  as  he  hath  vouchsafed  to  beftowe  it  vpon  - 

v$:&chacfcingofour  felues  we  are  noc ,  he  will  of  ^ 

his  mercie  make  vs  worthy  of  fuch  a  banquet:  and  _ 

here  let  either  Pfalmes  be  fong,  or  let  femevvhat  be  g 

read  :  and  lec  the  faithfuil  communicate  in  dehor-  ~ 

derasbecommechrhem.  After  che  Supper  is  ended       1  a    * 
let  an  exhortation  be  made  to  faith  ,confeffion,  &  10 

louc.  Laft  of  all,  when  the  ehankefgiuing  is  en-  When  the  «un- 
derlet the  Church  be  difmifTed.  If  that  were  done  permuftbe  cc 
at  leaft  euericweeke,it  mould  be  more  allowable.    icb»'**cd. 

44  Thiswasaneuill  ordinance  thac  itihould  be 
receaued  but  once  in  a  ycare  ,  and  thac  buc  for  fa- 
fhions  fake.Luke  fheweth  that  ic  was  oftcner  vfed  in 
the  Apoftolike  Church:  whe  he  faith  that  the  faith- 
full  continued  in  the  do&rine  of  the  ApcfHes,in  fcl- 
lowfhip,  in  breaking  of  bread,  and  prayers*.Which  ^,2-4*» 
thing  was  long  time  obferued  in  :  he  Church :  as  we 

may  gather  out  of  the  Canons  of  Anacletus',  and 
Caiixtus. 

4?  By  chefe  conftitutiens  che  holy  men  meant  to  The  «nons  ©f 
recaine  and  maincaine  the  often  vie  of  the  conimu-  AnacIet"*» 
nion3dcliuercdby  the  Apoftlcs  them  felues  :  which 
they  faw  to  be  moft  wholfome  for  the  faithfully  to 

Bbi; 


|7i  AN      ABK1UOEMKNT     OF 

grow  out  of  vfc  through  negligence  of  the  people* 
How  the  ofcen  Auguftine  teftirlethofhisagc,  that  this  Sacrament 
vfc  of  the  Sup-  was  prepared  and  rcceaued  in  fome  placcs.dayly3in 
per  grcwe  out  fonic  places  ccrtainedayes  coming  bctwcene*.The 
•ndlltlJ.  fame  doth  Chryfoftomc  teach*. 

Infex.cap.loh.       4^  And  furely  this  cuftome  which  commandeth 
tta&.i6.  to  communicate  but  once  in  the  yeare ,  is  a  moil 

*i*cap.i.Ham.  ccrtaineinucntion  of  the  deuill:  through  whofe  rai- 
i6'      2  '        nifteriefoeuer  it  was  brought  in. 

47  Out  of  the  fame  (hop  came  that  other  confti- 

tution  alfojwhich  did  either  ftcale,  or  take  from  the 

better  part  of  the  people  thehalfeof  the  Supper: 

The  figne  of    na  mely  the  figne  of  the  bloud  ,  which  being  forbid- 

thc  blood  was   fen  tne  iay  an(j  profane  men  ( thefe  titles  do  they 

the  lay  people.  Scuc  t0  Gods  inheritace)it  became  proper  to  a  few 

'  fhauelings  &  annointed  perfons.  For  this  is  the  co- 

mandement  of  eternall  God,that  all  drinke. 

Obicc?.  It  is  to  be  feared  left  the  confe crate  wine 
befhed. 

An,  As  if  all  daungers  were  not  before  feenc  by 
the  eternall  wifedome  of  God. 
The  bodie  is         Obieff.  One  doth  feme  for  both.  For  the  body  is 
diftinguifhcd    not  without  bloud. 

from  the  blood  jn.  As  if  the  Lordhadfornocaufe  diftinguifhcd 
his  bodie  from  his  bloud,  both  in  words  and  fignes. 
We  muft  retainc  the  profite  which  we  reape  in  the 
double  earneft  by  the  ordinance  of  Chrift. 

48  ObieEl.  We  muft  not  fet  a  rule  from  one  fact, 

whereby  the  Church  may  be  tycd  to  continual!  ob- 

feruation. 

The  partaking       Jn.  It  isno  fimplefacl:.  Becaufe  Chrift  appoin- 

of  both  fignes   ted  that  the  Apoftlesfhoulddofo  afterwarde.  For 

is  ncceflaric.     ^fc  ^  ^c  words  of  one  that  comandeth,  Drinke 

ye  all  of  this. 

Vbnttt  The  Apoftles  alone  were  admitted  to  be 

par- 


CALVINS     INSTIT  VTIONS.     L1B.4.      373 

partakers  of  this  Supper ,  whome  he  had  alreadic 
chofen  into  the  order  of  (acrificing  Priefts. 

jin.  He  commanded  that  they  fhould  fo  diftri- 
butc  the  bread  and  wine ,  which  was  afterward  ob- 
ferued  by  the  faithfull  after  the  Apoftles  time  for 
the  fpacc  of  a  thoufand  years,  &  all  without  excep- 
tion were  made  partakers  of  both  fignes. 

49  Neither  did  this  cuftome  growe  out  of  vfc  Co  Crcgorfe  the 
long  as  any  droppe  of  integritie  remained  in  the  laftBifhop. 
Church.  Gregory  whom  you  may  by  good  right  call 
the  laft  bifhop  of  Rome,  faith,  that  it  was  kept  in  his 
time.  Yea  it  endured  as  yct,fourc  hundred  yeares 
after  his  death,when  all  things  were  growen  out  of 
kind. 

$0  Neither  did  the  Apoftle  lie  when  he  told  the 
Corinthians,that  he  had  receiued  that  fro  the  Lord 
which  he  had  dcliuercdto  them.  For  afterward  he 
declareth  the  tradition,  that  all  of  them  both  one  & 
©ther  fhould  be  partakers  of  the  fignes. 

Chap,  xvili. 
Of  the  Vopifb  MaJJe>  by  which  facriledgc  the  Supper  of 
Chrift  hath  not  only  btne  profaned Jiut  alfo  brought 
to  nothing. 

I   TJ  Ereby  it  appeareth  how  farre  contraric  the 

fl  Maffe  is  to  the  holy  inftitutiS  of  the  Supper. 

Ob.  It  is  a  facrifice  to  obtainc  rcmiflion  of  finncs. 

~An.  Yea  it  blafphemeth  Chrift :  it  burieth  his  T,  f 

croflc:  itmaketh  his  death  to  be  forgottemittnketh  the  Mafle. 
away  the  frute  thereof  •.  and  it  weakneth  [he  Sacra-  1.2.2.  4.  *, 
ment  wherein  the  memoriall  of  his  death  is  left. 

2     Firft ,  thofe  which  fay  Mafte  mnft  needes  be  1  Bbfpheming 
priefts.  And  that  cannot  be  donewr.hout  horrible  oiChiifh 
blafpheming  of  Chrift ,  fcing  he  is  appointed  of  his 

Bb  iij 


374  AN    ABRIDGEMENT    OF 

Heb.^.&io.7  Father  to  be  the  onely  and  eternall  prieft  * :  &fuch 

Tfi/.i  10.14.     as  j^h  no  neecje  to  nauc  a  vicegerent  vnder  him. ; 

ObicSi.  Sacrificing  pi  iefts  are  not  appointed  vn- 

Suffragaincs.    £cr  Chrift  as  if  he  were  dead,but  they  are  only  Sur- 

fragaines  or  helpers. 
..  ,  Jn   Chrift  who  is  not  hindered  by  death,is  one, 

'   '•  »'         and  needcth  no  parteners. 

Obiecf.  Melchifedech  offered  bread  and  wine  to 
Abraham,which  was  a  preparation  to  the  MafTe. 

Jin.  That  is  falfly  referred  to  bread  and  wine, 
which  the  Apoftle  referreth  to  bleffing. 
sFruitcofthc       ?      Another  vcrtue  of  the  MafTe,  is:  that  it  doth 
Ma    •  bui  le  the  croile  and  pafilon  of  Chrift. 

0bis6i%  The  MafTe  is  onely  a  repeating  of  the  fa- 
crifice  which  was  once  offered. 

*An  The  Apoftle  teachech,  that  no  repetition  is 
Hib.cf.i6.&  10  necefTarie*,  laying:  The  rcmiilionof  finncs  being 
once  obtainedjthere  remaineth  no  more  offering. 
Thefacrficeof      °^'  The  MafTe  is  the  application  of  the  facrifice. 
Chrift  is  not  jirti  The  true  application  is  made  by  the  prea- 

repeated.         chmgofthe  word,&  the  adminiftration  of  the  ho- 
lie  Supper. 

4     Ohieft.  It  (hall come  to  pafTethatincenfe  & 
a  cleane  oblatio  ihalbe  offred  to  his  name,  through 
Uat.x.%.  out  the  whole  world*. 

*An.  As  if  it  were  a  new  &  vnwonted  thing  with 

the  Prophets  to  depaint  out  by  the  externallntc  of 

the  Law,  the  fpirituall  worfliipof  Cod,wherto  they 

jo'l  --.-3.         exhort  the  Gentiles,when  they  Ipcake  of  their  cat 

lefi7.iL         ling*. 

f  The  third  office  of  the  MafTc,  is,  to  blot  and 
The  third  of.  rafe  out  ofmes  memories  the  true  death  of  Chrift. 
fice  or  the  por  wnat  [s  tne  MafTe  but  a  ncwe  and  altogether  a 
What  the  diuerfc  teftamenr,  feing  thatitpromifethnewe  rc- 
Maffc  is.         miffion  of  finnes? 

Ob.  This 


CALVINS    INSTITVTIOKS.  Lib.  4  375 

Obiett.  This  facrificeis  vnbloudie. 

An.  Thcrforecontraric  to  the  nature  offherifi-  4officcto 
ccsjbecaufe  there  is  none  without  lhcding  of  bloud,  draw  men  back 
left  wafhing  be  wanting.  ftomChritt. 

6  The  fourth  office  of  the  Mafle  is  to  take  from 
vs  the  fruite  which  came  to  vs  from  the  death  of 
Chrift.  For  who  can  thinke  that  he  is  redeemed  by 
the  death  of  Chrift,  when  he  lhall  fee  new  redemp- 
tion in  the  MafTc? 

Obiett.  Weobtainc  remiflionof  finncsbynone 
other  meanes  in  the  Mafle ,  faue  oncly  becaufe  it  is 
alrcadie  purchafed  by  the  death  of  Chrift. 

An.  That  is,  we  arc  redeemed  by  Chrift  vppon  An  abfurditie. 
that  condition,that  wc  our  fclues  may  redceme  our 
felues. 

7  Laft  of  all  the  holy  Supper  wherin  the  Lord  50ffi"  to  take 
Iefte  a  remembrance  of  his  pafllon ,  is  taken  away,  p™ay  l  c    up 
when  the  Mafle  is  fct  on  foot.  For  the  Supper  recci-  The  cotran'erie 
ueth,the  Mafic  giucth&offcreth :  the  Supper  tea-  bctwcencthc 
chcth  that  wc  obtain  faluati5  by  the  death  of  Chrift  SuPPcr  and  th€ 
alone,the  MaiTe  chalengcth  that  to  it  felf :  the  Sup-     a  c* 

per  is  the  bond  of  vnitie,  the  Mafle  of  diuifion :  For 
inthepriuateMaflc  ,  there  is  no  partaking  of  the 
Suppcr,though  there  be  manie  prelcnt. 

8  O'oieci.  But  the  pricft  eateth  in  the  name  of 
the  whole  Church. 

An.  Who  commanded  him  fo  to  do  ?  Chrift  will 
haue  the  bread  to  be  broken  and  deuided.  In  the 
Mafle  it  is  (hewed  and  wo'rfhippcd. 

9  Morcouer  this  peruerfhefle  was  vnknowen  to 
the  purer  Church.  Therfore  let  vs  fay  that  they  do 
errc  filthilie, which  take  the  MaflTc  for  a  facriflce. 

10  ObkEi.  T-he  men  of  oH  time  called  the  holie 
Supper  a  facrificc. 

An,  But  they  declare  therwithall  that  they  mcane 
Bb  iiij 


How  the  Sup- 
per is  z  facu- 
iicc. 

f officii*. 


Thecompar: 
fonofMofcs 
his  facnflces. 


Ijg  AN     ABRIDGEMENT    OF 

nothing  elfc  ,but  the  remembrance  of  that  only  fa- 
crifice, which  Chrift  our  only  Prieft  did  offer  vpon 
the  crolfe*. 

ii  Morcouer  they  did  mote  neare  imitate  the 
Iewiih  manner  of  faenfiemg,  then  cither  Chrift  or- 
dained,or  the  nature  of  the  Gofpcl  did  bear:&  they 
turned  afide  too  much  vnto  the  fhadows  of  the  law. 
iz  For  there  is  difference  put  bctweene  Mofes 
his  facrifices  and  the  Lords  Supper,becaufe  though 
they  did  reprefent  to  the  people  of  thelewes ,  thac 
o^n  "rthankS  efficacic  ottllc  dcathof  Chrift,  which  is  giuen  to  vs 
**    n*'  atthisdayin  the  Supper:  yet  the  manner  of  reprc- 

lenting  was  diuerfe.  ftecaufe  there  the  Pdeftes,  the 
facrifice,  the  Altar,  did  figure  the  facrifice  of  Chrift 
which  was  to  come :  but  the  fignes  of  the  Supper  as 
bread  and  wine,  do  celebrate  the  remembrance  of 
the  facrifice  alreache  paft. 
Two  kindes  of      1 3  Fui-chcrrnore  the  word  Sacrifice  being  taken 
Sacrifices.        generally ,  doth  comprehend  what  foeuer  is  oifred 
to  God.  And  though  there  were  diuerfe  formes  of 
I  facrifices,  yet  they  may  be  referred  vnto  two  mem- 

bers. For  either  the  offering  wasoftcredfor  finne, 
after  a  certaine  maner  offctisfa<ftion,and  it  is  called 
„  expiatorie  or  cleanfing:  or  it  was  in  fteed  of  thanks- 

giuing,  toreftine  the  thankfulneffe  of  the  mind.  To 
this  arc  referred  burnt  offeringss&drinke  offerings, 
oblations,  firft  frutes ,  peace  offerings*,  but  the  la- 
crificc  cfclcaniing  was  fo  off;ed  by  Chrift  alone,  &" 
fo  finithcd,that  there  is  no  place  left  afterward  ior 
anie  other  facrifice. 

(k  14  Wherfore  the  (hauclings  by  Mailing  commit 
blafphemie,  and  that  fuch  as  is  not  tobeiuffered, 
both  againft  Chrift  and  againft  his.  facrifice ,  when 
they  thinke  vpon  the  repeating  of  the  oblation,  and 
of  newe  remitfion  of  finnes. 

1$  Euen 


~Ex0i.x9.io. 


ioh.19.10, 


xSacrifice  of 
purging. 


CALVINS    INSTITUTIONS.    L1B.4.    37? 

1  ?  Encn  Plato  doth  fufficicmlic  reprouc  their  Platoes  fcoffe. 
vaniaes,whe  he  deridcth  thcrn  very  witulic,  which 
thought  that  their  wickcdnclle  was  couered  with 
thefeaswith  veiles  :  andhauingmadc  as  it  were  a 
couenant  with  God,  did  more  careleflic  pamper 
themfv.lnes :  lie  fcemeth  altogether  to  allude  to  the 
vfe  of  the  cleaning  of  the  Malic. 

1 6  Vnder  the  other  kinde  of  lacriiicc  which  wee  l^SSST 
called  the  faenfice  of  thankfgiuing  ,  all  offices  of  ulT)^m        * 
louc  are  contained,which  when  we  doe  toward  our 
brethren,we  honour  the  Lordhimfclfe  in  his  mem- 
bers: again;,  all  ourpraiers,praifc$,  thankfgiuing, 

and  whatfoeuer  we  do  to  the  worihtp  of  God:which 
is  lb  neceifaric  for  the  church,that  it  cannot  be  ab- 
fenr  from  ch  e  fam  e*,  Mat .  r .  1 1. 

17  Such  workes  had  the  name  of  facriBccs  gi-  3h«n*»«» 
uenthem,notonlieinthc  new  cc{tament*,butaho  *#£* ,, 
in  the  old*  rand  in  this  fenfc  all  the  faithful  are  cal-  ,  Tet.zJ. 
lcdPricfts.  *Ofee.  14.  j. 

18  What  remaineth  but  that  the  blinde  may  lee  S?***:'1". 
the  dcate  may  ncare,and  very  children  may  vnacr-  nanon  0f  tjlC 
ftand,this  abhominatio  of  the  Maifc  ?  Which  being  Maifc. 
offered  in  the  golden  cup.hath  made  all  king  b  of  the 
earth,&  people  ib  drunkc,that  being  more  blockiih 

then  veric  bcafts,they  haue  placed  the ihip  of  their 
faftic  in  this  one  only  dcadlic  gulf.  This  is  that  He- 
lena for  whom  the  enemies  of  the  truth  fight  fo 
couragiouflie. 

19  Thefe  are  the  things  which  we  thought  rood  T;'0:e  l'c  ^vt 

r       ,  1     n       „  1        r    -  ^acramentc*. 

to  ipeake  concerning  the.two  Sacraments  :  the  vie  Baptifmeisthc 

whereof  was  deliuered  tothcChurche  of  Chrifte  eruranccinto 

from  thefirft  beginning  of  the  newe  TeftamcntjtOj^Ch'^k.    ' 

the  ende  of  the  worlde  :  namclie,  that  Baptifme 

ihouldebe  asit  were  a  certaine  entrance  into  the 

Church,and  the  entrjng  or  beginning  of  faith :  and 


37?  a;n  abridgement  of 

¥**i  Sl!p^r  \s  the  Supper  is  as  it  were  continuall  food,  wherewith 
ttcdaylyiood.  chrift  doth  fpirituallie  feed  thcfamilieofhis  faith- 
full.  For  that  caufc  it  is  often  rcpeated,but  baptifmc 
is  not  fo. 

20  Therefore  let  the  church  of  Chrift  bee  con- 
tent with  thefe  two  :  neither  let  it  not  onlie  admit  a- 
nie  thirde  for  the  prefent  time ,  but  not  fo  much  a» 
defirc  it,or  wait  for  it,vntill  the  end  of  the  worlde. 
For  it  belongeth  to  God  alone  to  ered  a  facrament, 
feeing  it  belongeth  to  him  alone  both  to  promife  & 
alfo  to  giue  faluationtt 

Chap.  xix. 
Qfthefiuefacramenttfalfliefo  called,  where  it  is  de- 
clared that  the  fine  other  be  no  facraments  xebkh 
haue  been  hitherto  commonlie  tafyn  for  facra- 
ments: and  alfo  it  is  fhewed  what  maner  of  thingt 
they  be. 


'NI 


rOW  let  vs  come  to  the  other  {.Sacraments 

!  whereto  the  Papiftes  haue  falfliegiucnthe 

name  offacraments3fe<wngthey  haue  neicher  com- 

mandement  nor  promife. 

©odalone  2  Furthermore  we  muft  hold  this  ftrongIie3that 

doth  institute  a  it  belongeth  to  God  alone  to  inftitute  a  Sacra- 

Sacrament.       ment. 

Obiecf.  The  old  church  did  hold  that  there  bee 
feuen  Sacraments. 

Jn.  That  cannot  be  proued:for  when  they  fpeak 

of  thofe  fignes,  which  ought  to  bee  teftimonies  of 

gods  grace  toward  vs ,  they  arc  content  with  thefe 

rwo5namelieBaptifmeandthe  Lordes  Supper 

I.  Of  confirmation, 

Whatconfir-       4    It  was  acuftom:in  timespaft,  toprefent  the 

mationis.       childre  of  chriftians  to  the  Bifhop:  that  they  might 

fulfill 


CALVTNS     INSTITVTIONS.    L18.4.    379 
fulfill  thatdutie,which  was  required  of  thofc  which 
bemg  grdwen  vp,  did  offer  chcmfelues  to  bee  bapti- 
sed. For  they  fate  among  thofc  that  were  to  be  ca- 
techifed,  vnnll  becing  well  inftru&cd  in  the  myftc- 
ries  of  faith,  they  coulde  make  ccnfcffion  of  their 
faith  before  the  Bifhop,  and  the  pcopie,then  they 
were  examined  according  to  the  forme  of  the  Ca-    atcc  n  mc' 
techifme  which  was  then  common.  And  to  the  end 
this  action  might  haue  more  rcuerencc  and  dignity 
they  laid  their  hands  vponth.m. Which  ccrcmonie  Layinj»onof 
I  commend,  andcculdwiihitwererefrorcdat  this  lun<ic*» 
day  to  his  jjurevfe. 

?    But  the  latter  age,  hath  put  I  wote  not  what 
feigned  confirmation  for  a  Sacrament  of  God,  ha-  Feigned  conSr 
uingin  a  manner  blotted  out  the  thing  it  felfc.  mation. 

.  ObieEi.  Confirmation  giueth  the  holic  ghoft  for 
incrcafeofgrace,which  is  giucninbaptifme  forin- 
nocencie  ;  it  ftrengtheneth  them  to  thebattaile, 
which  in  baptifme  are  regenerate  to  life  :  which  is 
done  with  annointing,  and  this  forme  of  wordes :  I 
figne  thee  with  the  figneof  the  holie  crofle,  and  I 
confirme  thee  with  the  Chrifme  offaluation,in  the  The  forme  of 
name  of  the  father,and  of  the  ibnnc,and  of  the  ho-  popiih  confirm 
lie  Ghoft.  raatioa. 

jin.  It  is  trimlie&handfomely  done.  But  feeing 
there  is  no  word  of  God,  this  facrilegiousboldneue 
cannot  be  excufed. 

6  ObicSi.    We  might  imitate  the  Apoflle,which  .Adt.%  ry. 
by  laying  on  of  hands  gaue  the  holicghoft.  Togeuerhe 

Jn.  This  was  an  efpeeiallgift  in  the  Apoftles,&  holicgWt. 
lafting  but  for  a  time.   Furthermore  they  gauc  the 
fpirite  vifiblie:  which  the  {hauelbgs  doei.ot. 

7  ObicEf.    Our  ointment  is  the  oile  of  faluation.  Popifli  oynt- 
*An.  Who  taught  you  to feeke  faluatioriin oylc.    mcnc» 

Ob.  It  hath  force  to  ftrengthen. 


3?o  AN    ABRIDGEMENT    OF 

Gal.4.9  An.  But  Paul  draweth  vs  farrefro  the  elements 

Cot.z.zo,  of  this  world,who  condemneth  nothing  more  then 

to  fticke  to  fuch  petic  obferuations*.  Surelie  they 
whiche  call  oyle  ,  the  oyle  of  faluation,  doe  re- 
nounce the  faluation  which  is  in  Chnft. 

8  Againe,  whereas  they  attribute  more  to  con- 
firmation then  tobaptifmejbecaufe  baptifrae  can- 
not well  be  made  perfect  without  confirmation:  do 

noinccd!"  a0*   they  noc  inforce  vPPon  vs  tncir  diuelifhe  wicked- 
neffe? 

$  ObicSt.  All  the  faithfull  muft  recciuc  the  holy 
ghofte  by  the  laying  on  of  handes,  after  baptifmc, 
that  they  may  be  found  perfect  Chiiftians9becauie 
he  (hall  neuer  be  a  Chriftian,  vnlefie  he  be  annoin- 
ted  wuh  the  Bifhops  confirmation. 

An.    Then  Chrift  dothonlie  beginChriftians, 

the  oyle  doth  make  them  perfect.  By  this  fentence 

the  Apoftles,Martyrs,and  a  great  fort  of  christians 

are  condemned,which  were  not  annointed. 

Thedignitieof      10   ObieSi.  Holy  annointing  muft  be  more  reue- 

thc  popifh  an.  rencedthenbaptifme:becaufeitisadminiftredpro- 

noynting.        pCr]ie  by  tne  hands  of  the  chiefeft  biihops3Baptifme 

is  diftributed  commonly  by  all  Priefts. 

An.  O facrilegious  mouth  dareft  thou  fetfat  or 
oyle  defiled  onlie  with  the  flinch  of  thy  brcath.and 
charmed  with  mumbling  of  words  againft  the  facra- 
mentof  Chrift,  and  compare  it  to  water  fandified 
by  the  word  of  God? 

Obiecl.  It  muft  haue  greater  reucrenccgiuen  it 
not  for  the  greater  vertuc  which  it  giueth,  but  be- 
I     %        caufeitisgiuenby  thofe  which  are  more  worthier 
»  and  in  a  more  worthic  part  of  the  bodie,  that  is  in 

the  forehead:  or  becaufe  it  giueth  greater  increafe 
of  vermes :  though  baptifme  bee  more  auaileablc 
to  remiftion. 

An. 


CALVINS    ItfSTITVTIONS.  L1B.4.      }Si 

Jn.  Firft  doe  they  not  bewray  thcmfclues  to  be  I 

Donatiftes,whicheftecmcthc  force  of  the  Sacra-  Donatiftc*. 
Dicntby  the  wortlunefTe  of  the  miniiter. 

11  The  other  rcafon  isfoolifh.Forwefay  that  in 
Baptifmc  the  forehead  is  Iikcwifc  dipped  in  water. 
In  comparifon  of  this  weefet  not  one  pcecc  of 
dongue  by  their  oylc,eithcr  in  baptifme,or  in  confir- 
mation. 

Obitcf.  Oileisdeerer. 

Jn.  This  inhaunfing  of  the  price  is  theft,  iniqui- 
tie,and  dcceit.ln  the  third  rcafon  they  bewray  their 
ownevngodlincffe  :  when  as  they  fay  that  there  is 
greater  increafe  of  vermes  giucnin  confirmation 
then  in  baptifme.  By  laying  on  of  handes  the  Apo- 
ftles  gaue  thcvifible  graces  of  the  fpirite :  wherein 
doth  the  fat  of  thefe  men  fhewe  it  fclfe  fruitfull? 

1  z  0bie6i.  1  he  obferuation  of  confirmation  is 
moft  ancient,and  confirmed  by  the  confent  of  ma- 
nic ages. 

An.  It  is  no  whit  the  better.  Becaufc  a  facra- 
mentcommcth  not  from  the  earth,  but  from  hca- 
ucn.  Not  from  men,but  from  God  alone 

13      Therefore  let  vs  conclude  that  the  true 
vfc  of  confirmation  is  the  maner  and  order  of  cate-  The  true  yfe  of 
chifing,  or  a  forme  written  for  this  vfc:  which  con-  confirmation, 
taineth  a  familiar  fumme  in  a  manner  of  all  points 
of  our  religion  :  wherein  all  the  whole  Church  of 
the  faithful!  muft  agree  togeathcr  without  contro- 
uerfic.  Whenachildc  istenneyearcs  cldelethim  The  forme  of 
offer  himielfe  to  the  Church  to  make  confciTion  ««'hiring, 
of  his  faith :  let  him  be  examined  concerning  eue- 
jie  point,  let  him  make  anfwere  to  euerie point,  if* 
he  be  iguoram  in  anie  let  him  be  taught. 


lU  AN    ABRIDGEMENT    OF 

x.  Ofrefentance. 
14    The  men  of  old  time  obferucd  this  order  m 
publikc  rcpcntance,that  thofe  which  had  done  and 
ended  rhofefatistaclions  which  were  enioyncd  the 
hand«  °"  °      Were  ^  ^emnc  laying  on  of  kandc  s  reconciled. 
*  Thatv/asa  token  of  abfolution,  whereby  both  the 

%  finner  himfelfc  was  lifted  vp  with  hope  of  pardon, 

before  God,and  the  church  wasadmonithed  tore- 
ceiue  him  courtcoufiie,putring  out  of  mind  the  re- 
membrance of  hisorrence.To  the  greater  commen- 
dation, the  authoritie  of  the  Bilhop  came  between. 
Cypr.hb.Epifl.i.  Afterwarde  in  fucceflc  of  time  the  matter  came  to 
fpift.z  that  pafil*,  that  euen  inpriuatc  abfolutions  they  v- 

^c^T^'   Ted  this  ceremonie. 

1  $    The  Romifh  Ichoolemen  take  great  paines 

%*7L       m         to  fmd  a  facrament  heere. 
What  a  Sacra-       _,    ^  ,  r  „  ~ 

ment  is.  0"»  Outward  repentance  is  a  lacrament  &  fignc 

of  the  inward  repentance,that  is,  of  the  contrition 
of  the  heart. 

An.  If  it  were  a  facrament,  it  (houlde  be  an  out- 
ward ccrcmonieinftitutedby  the  Lorde  for  confir- 
mation of  faith. 
The  abfolution  x  ^  *c  might  w*tn  a  fairer  colour  be  obie&ed,that 
ehhcPucft.  the  abfolution  of  the  prieft  is  rather  a  facrament, 
then  either  outward  orinwarde  repentaunce.  For 
they  might  eafilie  haue  faide,  that  it  is  a  ceremonic 
to  confirme  ourfaith,concerningremifIioncf  fins, 
and  that  it  hath  the  power  of  the  keyes. 

17    Therefore  let  vs  conclude  that  repentance 
cannot  be  a  facrament :  becaufe  there  is  no  parti- 
cular promife  of  God  extant  for  this  thing,  which  is 
1  the  onlicftatfe  and  flay  of  a  facrament.  Sccondlie, 

,.,     r     ,.,,    thatwhatfoeuerceremonieisherefhewed  foorth, 
14  c*p.i*T>e    « is  a  mecre  inuention  of  men. 
pxwsiiijl.i.iap.      Obiui.  lerome  faith*,that  it  is  the  fecondboord 
*.  after 


after  fhipwracke  :becaufc  if  anic  man  haue  marred 
his  garment  of  innoccncic,  which  hee  had  in  Bap- 
tifmc,  hee  may  rcpaire  it  againc  by  repentance. 

jin.  This  is  a  wicked  faying :  becaufe  baptifmc  is 
not  blotted  out  by  finnes.  Morcouer  baptilme  is  the  i*?*1'* 
facrament  of  repentance  for  the  remiflion  of  fins*.     *  •'" 
Therefore  there  is  no  ccufc  why  we  fhouJd  make  an 
other  facrament  for  repentance. 

I .  Ofthc'laft  arno)  m:ngyas  tin  ty  call  it, 

1 8  The  third  feigned  Sacrament  is  extrccmevn-        .  . 

c"ticn,wbich  is  done  only  by  the  pricft,  and  that  in  cxtrcam«Vn- 
extremirie:and  with  oileconfeciatedby  thcBifhop:  etion, 
and  with  this  forme  cfwords,By  thisholie  annoin- 
ting,andhis  mofthclie  mercic,  Goddoeth  forgiuc 
thee  whatfocucr  thou  haft  of?ended,by  fccing,hea- 
ringjfmelling,  tailing,  touching,  they  feigne  that  it 
hath  two  vettucs:  rcmiflionor  finncs,  andeafeof         % 
the  bodilc  difeafe,ifitbc  expedient  fo  to  be  :  if  not, 
faluation  of  the  foulc. 

Ob,  The  inftitutionisfctdownebylames*.        lm.K,\u 

ip  j*n.  That  was  a  tcmporallgift:  and  through 
the  vnthankefulnefle  of  men  it  did  cuiclhe  ceale.  iheannointine 
For  by  the  fame  reafon  Siluah,the  day,fpittlc,duft,  which  theA- 
niight  be  a  facrament.  pcftlc  vfed  was 

ao     Furthermore  they  bee  iniurious  to  the  holie  "roporall,  and 
ghofte,which  make  that  rotten  oylewhiche  is  ofno  ^  ora  ca" 
force,his  power.  But  fce:ngtheceremcnieisnotin- 
ftituted  by  God  :  neither  hath  the  promife  of  God, 
it  cannot  be  a  facrament. 

2 1     Furthermore,  lames  will  haue  all  ficke  men 
to  becannointed:  thefe  annoint  with  their  greafe,  The  end  of  a», 
bodies  which  are  halfe  dead.  lames  will  haue  him  r«°ynri"S« 
that  is  ficke  to  bee  annointcd  by  the  Lldersdf  the 
Church:  thefe  men  wilihaue  none  toannointbuc 
the  mafic  pritir.  It  was  cenmonoyk  which  they 


3*4  AN     ABRIDGEMENT    OF 

Confecration    vfcd :  thefc  men  vfe  charmed  oyh,  and  fuch  as  in 
of  oylc.  niene  times faluted  in  this  manner,thnfe,Hai]e  ho- 

lie  oylc :  thnfe3Haile  holie  ointment :  thrife,  Haile 
holy  balm e. 
I"    'J1/!1''  4»  Ofecclcfiafiicall  orders. 

at  The  Sacrament  oforderpotiefleth  the  fourth 
orde«emiC  °f  PIacc>bccingfo  fruitcfullof  it  felfe  thatit  bringeth 
f  oorth  fcucn  pettie  Sacraments  :  which  when  they 
reckon  vp,they  reckon  thirteen.  And  they  be  dore- 
keepers^caderSjExorciftsjAcoluthes^ubdeacos, 
Iefa.i  i.z.  DeaconSjPricfts.  They  lay  there  be  feuen,becaufc 
of  the  fcucn  fold  grace  of  the  holie  ghoft*.  Some  o- 
thcrs  make  niene  after  the  fimilkude  of  the  trium- 
phant Church .-fomewillhauefhauingof  clarksto 

Shawn*»  dt         ^e  tne  ^  0r^cr  °^»  an(* tne  orc*er  (>i  Blfhops  to 
darks. a  be  the  laft.  Some  excluding  fhauing  reckon  vp  the 

order  of  Archbifhops.Othcrfome  adde  Pfalmiftes, 
andimgers.  Thus  do  men  difagree  when  they  dif- 
pute  and  reafon  about  diuine  matters  without  the 
word  of  God. 

23  But  this  furpaflfeth  allfollie,  that  in  eueric 
one  they  make  Chrift  their  fellow  in  office. 

24  They  make  Readers^  Pfalmiftes,  Dorekee- 
pers,Acoluthes3withgreatpompe  :  thattheymay 
take  vpon  them  a  vain  mle,and  doe  nothing  of  that 
which  their  name  requireth. 

Obiecf.  This  muft  be  aicribed  to  the  pcruerfnes 
of  times. 

jin.  Then  there  is  at  this  day  no  fruit  of  their  ho- 
lie orders  in  the  church. 

2?  Nowe  let  vsfpeake  of  the  ceremonies.  Firft 
whomfocucr  they  take  to  bee  of  theirfouldiei  s,they 
enter  them  into  the  Cleargie  with  a  common  figne. 
For  they  Ihaue  their  crownes^that  the  crowne  may 
Jignifie  princeltc  dignitie.  The  crowne  of  their  head 

is 


CALVINS  INSTITVTIONS.  Lib.  4  -,8f 
Is  made  bare  that  their  mindc  mayfreclicbeholdc  *  Sjgnificatioi 
the  gloric  of  God:  or  that  they  may  be  taught,  that  °[  j^s?* 
the  vices  of  their  mouth  &  eyes  mufibe  cut  of:  or 
mailing  is  the  layingawayof  tanporallth.ngs.The 
compaife  about  the  crowne  is  the  remnant  of  their 
goodes  feruing  for  fuftentauon  of  their  life  .  All 
thinges  are  doone  in  figures  .  Yet  there  is  no  kinde 
of  men  more  grecdie  ,  bbckiilic^or  more  gmen  to 
luft. 

16  ObieEt.   The  crowne  of  Clarkcs  hath  the  be- 
ginning from  the  Nazantcs. 

An.    What  els  doe  they  alkage,  but  tint  their 
myfteries  are  mcere  ludaifme. 

Obietf.  Paul iliaucd  his  head*.  jfw.p.10. 

jin.  Not  for  landificatiosfakcjbut  that  he  might 
bearc  with  the  wcaknclTe  of  his  brethren. 

27  Dorckcepcrs  when  they  are  made  they  re-  Lc/rirr  cn-ers 
ceiuethekeiesoftheChuiche'dore:  Rcadcrs^the  2D^orekce-' 
Bible: Exorcifts,thc  formes of  coiuring:  Acoluthes,  pcrs. 
Tapers  and  a  Cruct.Lo  what  be  the  ceremonies  of  3  ^eatic"* 
the  lefTer  orders,  wherein  on  Gods  name  there  -s  *  AcoTuthes. 
fo  great  hydden  venue,  that  they  may  be  not  only 
/ignes,but  alio  caufes  of  inuifible  grace.  Beemg 

iuche  SacramcntcS  as  were  vnknowne  to  the  fa- 
thers, and  inucnted  without  commaundement,or 
promifes. 

28  Thercremaine  three  orders  which  they  call 
greater.  It  belongeth  to  the  priefts  to  offer  the  fa*      . 

cririce  of  the  bodie  and  blood  of  C  hiift  vppen  th  e  Greater  orders 
altar,  to  make  prayers,  andtoblefic  Gods  giftcs. 
Therefore  they  receiue  the  Pattin  and  the Hoafts  . 

&  their  hands  are  annointcd.Thus  they  do  corrupt  c^Piicit'02 
the  priefthoodof  Chrift,  and  the  order  by  God  ap  • 
pointcdrand  as  cocermng  laying  on  of  hands  which 
iriuft  be  vied  to  cornmed  the  office  of  a  true  Elder, 

Cc 


38*  AN  ABRID  GEMENT    OF 

furclieldoegrcatlie  allowcthat.  Notwithftanding 
Layingonof  whereas  I  hauc  not  put  it  in  for  a  third  Sacrament, 
handes.  ifad  jt  for  this  caule,  becaufe  it  is  not  ordinarie 

with  all  the  taithfull^but  a  fpcciall  rite  for  one  cer- 
tainc  function, 

ip     The  ceremonies  agree  vcrie  well  with  the 

,        ^  thingitfelfc.    When theLordfent the Apoftlesto 

pre ach, he  breathed  vpon  them* :  by  which  figne  he 

-fh  K  ea-    rcPre^cncc<l tnc  P°wer  of  the  hohe  ghofte.  Thefe 

think    f    "    good  men  retained  this  brcathing,and  they  whifper 

ouer  their  fillie  Prieftcs,as  if  they  did  put  forth  the 

hohe  ghoft  out  of  their  throat :   Takc,fay  they3the 

holie  ghofte.    And  fo  by  th :ir  foolifhe  gefture  they 

mockChrift.  Experiecc  likewifeteacheth  how  true 

that  is,which  crieth  that  of  horfes  they  are  become 

Afics:  of  foolcs,  frantike  perfons,  which  are  made 

prieftes. 

Annoynting  of     $o  They  fay  that  they  receiucd  annointing  from 

Pncftcs.  t^c  fonncs  of  Aaron.Thcrein  they  (hew  themfelucs 

iniurious  to  the  Priefthood  of  Chrifte,  which  alone 

was  figured  by  all  the  oldc  priefthoodc. Therefore 

they  fall  away  from  Chrift,and  they  depriue  them* 

felues  of  the  office  of  paftours. 

*  31    This  is  the  holieoyle,  which  makcth  (uch 

A  prime  which  a  Print  as  cannot  bee  blotted  out ,  as  if  the  oyle 

can  not  be  put  couldc  not  bee  wiped  away  with  duft,  and  fait,  or 

out,  foape. 

ObieSf,   But  that  print  is  fpirituall. 
Jn<  What  hath  oyle  to  doe  with  the  foulcPwhere 
is  the  word? 

Obietf.  Mofeswascommaundcd  to  annointthe 
fonnes  of  Aaron*. 

An,  There  is  commaundementgiuen  there  like- 
wife  touching  the  Coates,  the  Ephod,  the  Hat,  the 
Crown^hc  Girdles  the  Miters,  touching  the  killing 

of 


2x0*30. 30. 


CALVlttS    INSTITVTIONS.  Itt.4.       1&7 

of  a  calfe,and  th  c  burning  of  the  fat  thcrof,&  why 
doc  they  not  obferue  it? 

31  It  is  the  office  of  the  Deacons  to  aflift  the    T,      - 
Prieftcs  in  all  thinges  which  are  done  in  the  Sacra-  J,e  popifh  dea 
ments :  namclic  in  Baptifme,  in  Annointing, in  the  con». 
Pattine,in  the  Chalice:  to  bring  in  the  oblations,& 
tofct  them  vponthc  Altar,  to  prepare  the  Lordes 
Table,andto  coueritwith  the  cloathes  :  tobearc 
the  croffe,to  pronounce  and  fing  the  Gofpell  and 
Epiftle  to  the  people.  Is  there  one  wordc  here  tou- 
ching the  true  mimftericof  the  Deacons  ?  What  is 
the  ccrernonie?  The  Biihop  layeth  his  hand  vppon 
the  Deacon :  hce  layeth  a  ftoalc  vpon  his  left  moul  - 
dcr  :  hee  giueth  him  the  text  of  the  Gofpell  i  I  pray 
what  doc  thefe  thinges  belong  to  the  Deacons  ? 

33  To  what  end  mould  I fpeake  of  Subdcacons?  jPopiflifijfc. 
They  were  in  times  paft  appointed  to  haue  the  deacons, 
charge  of  the  poorc.  They  haue  at  this  day  a  tri- 
fling function  :  to  bring  the  Chahcc  and  Patten, 

the  Cruet  with  water,&  thctowcll  to  the  altar,to  Popi"fluoyes< 
powre  out  water  to  walhe  the  handes,&c.  Whar 
rite  was  this?  He  receiueth  of  the  Biihop  the  Patten 
and  Chalice  :  of  the  Archdeacon  the  Cruet  with 
watcr,the  Manualland  fuch  other  baggage.  In  fuch 
toyes  the  holie  ghoft  is  included.  This  is  the  care 
they  haue  for  the  poore.No  word,no  promiie:thcr* 
fore  this  can  be  no  facramenr, 

$.  Touching  Matrimonii 

34  Thelaftis  matrimonie,  which  as  all  men 
grauntto  beinftituted  of  God,fo  no  man,  vntili 
Grcgories  time,  did  cucrfcc  itghien  for  a  Sacra- 
ment. 

QbitSi.    It  is  a  figne  of  an  holie  thing ,  that  k 
Cc  ij 


j3S  AN    ABRIDGEMENT    Of 

tfk} .  if»        ofchc  fpirituall  coniunttion between  Chrift  and  his 

church*. 

Jn.     Marrimonie  was  not  inftituted  for  vs  of 

God  for  thispurpofe,that  it  might  life  vp  our  faith. 

/*Ifo  it  were  an  abfurde  thing  to  call  all  diofc  iacra- 

ments,  which  are  fignes  of  hciic  things :  otherwife 
fC5r.15.41.  theftarres*:  a£raincof  muftardcU:edc*.lcaucn,a 
*le/iloiu* 8*  fhccphcard*,a gian:,and mnYjkother things ihould 
Abfurditics.      be  Sacraments. 

35  Obittf.    This  is  a  great  facrament  laith  the 
*EPb.5  19        Apoftle*. 

slaamenu  *  An'  He  cailcth  lt  a  myfteri^tha,:  is  a  fccret:nei-. 
thcr  doth  he  fpcake  of matrimonic,but  in  Chrift  6c 
the  church. 

$6  TheLatine  interpreter  hath  oftentimes  put 

the  word  facrament  for  an  hidde  thing,  in  no  other 

fenfe,  then  Paul  called  it  a  myftene:asintheE- 

piftleto  Timotlie,  theEphefians*,  and  els  where. 

lTm.i-9'        But  if  marrimonie  be  a  facrament, Why  do  they  cal 

£ph.i.9.  -c  tjlc  jefiling 0f  thc  flem  ?  Why  will  they  not  fuffer 

Prieftes  tomarrie? 
The  Pap.ftcs  wh    doc  th     forbi(j  marnagc  from  Septua- 

calMammony       y  J  J  &      ■  i 

the  Hcfilinoof  gelima  to  the  vtas  or  Eafter :  three  weekes  before 
the  flcfli.  the  natiuirie  of  S.Iohn :  from  Aduent  vntill  the  E- 

piphanie?  That  wee  may  rid  our  felues  out  of  their 
myrc,lct  vs  conclude  that  there  be  onlie  two  ordi- 
narie  and  common  facraments  in  the  Churche  of 
Chnlr,Baptifme  &  the  hclic  Supper  of  the  Lord. 

Chap.  xx. 

Of cluill  giuernment, 

«fnmcntfa*    l  fJVRTHERMORE  feeing  there  is  a  double  go* 
roan.  jT'ucrmncnt  in  man,and  we  hauc  fpoken  fufhei- 

cntly 


CALVINS     INSTIT  VTIONS.    Lib.  4«    3S* 

cnrly  of  the  one  which  is  placed  in  the  foule  and  in- 
ward man,  and  doth  refped  etcrnall  life : it  rcmai-  I 
ncth  that  we  intrcat  of  the  other,  which  apperrai- 
ncth  ynto  the  ordering  of  the  ciuil  &  outward  righ-           ^ 
teoufneffc  of  maners.Thcfc  two  though  they  be  fc- 
perat,yet  arc  they  ioyncd  together,not  cofounded. 

1  ObieSf.  What  hauc  the  ciuill  lawes  to  do  with 
aChriftianman?  We  are  dead  by  Chrift  to  thee- 
lements  of  this  world,  and  wee  arc  tranflated  into 
the  kingdomc  of  God,  arid  wee  fit  among  the  hca- 
uenhe  ones.  Therefore  it  is  an  vnmeet  thing  for  a 
Chnfl  ian  man  to  bee  occupied  with  theft  profane 
and  vncleane  cares, 

Jn.  Thcfc  two  goucrnmentsaredifttnguiihed,  Anabaptifts. 
they  arc  not  contraric.  If  the  kingdomc  of  God  did 
extinguish  thisprefcntlife,ciuilllawcs  ihouldbe  fu- 
pcrfluous.But  ifit  be  the  will  of  God  that  we  mould 
bee  as  pilgrims  vppon  the  earth,thofe  wliich  take  a- 
way  thefe  helper  fromman^they  take  from  him  his 
manhood. 

O^.Therc  ought  to  be  fuchperfe&io  in  the  church 
that  the  owne  moderation  therof  ought  to  be  a  law. 

An.  That  is  foohfhlic  to  imagine  that  perfection 
which  can  neuer  be  found  in  the  fellowship  of  men. 

3  Therefore  there  is  no  leflevfe  of  ciuill  pollicic,    ,  _.  . 
(which  caufeth  not  only  that  we  liue  well  together:  ct  ciuill  policy, 
but  that  no  offence  of  religion  arife)  then  of  bread 

&  water. Andit  hath  ^.partsrthe  magiftracc  whois 
the  keeper  of  the  lawes  :  The  lawes  according  to 
which  he  ruicrh:  the  people  which  obeieth  the  Ma- 
giftrate.  * 

4  The  Lordc  dorh  not  only  sllow  the  ofSce  of  f  Thc  Ma„^ 
Magiftrates,buthe  giueth  the  fame  moft  honoura-  ftratc.      * 
ble  titles  ,  and  hath  wonderfulhc  commended  the 

fame  tcj  vs.  For  they  are  called  Gods,  becaufc 
C  c  itj 


39o  AN    ABRIDGEMENT    OF 

Bxod.n.9        tncy  bcare  the  perfon  of  God ,  whofc  vicegerents 
Tfal.fii.i.6.     they  are  after  a  fort*.    Such  were  Dauid ,  Io/ias, 

Iofaphat. 
Kings  arc  nur-      J    Kings  arc  therefore  called  nourfing  fathers, 
Cu"  iathT  °f  andQtiecncs nourfing  mothers*, of  the Churche, 
ufiwil         ncitncr  arc  tncv  depofed  from  their  honour.  After 
that  Paull  had  admonifhed  Timothcc  that  prayers 
ihould  be  made  in  the  common  afTcmbIic,for  kings, 
heeaddeth  foorthwith  the  reafon  ,  that  wee  may 
lead  a  quiet  life  vnder  them  with  all  godjinefle  and 
honcftie.  In  which  wordes  he  commendcth  to  their 
patronage  the  tuition  of  the  church. 
What  rhinges       £  Which  cogitation  ought  continuallie  to  cxer- 
ftirrc  vp  a  Ma-  cifc  the  Magiftrates ;  parthe  that  they  may  be  rai» 
giftratc  to  doe  fC(j  Vppe  to  £Qe  ^clt  juetie ,  that  they  may  repre- 
aetie.       ^ent  ynto  mcQ  jnteg,.jtic  s  vvifedome,  continencie, 
innocencie, feeing  they  knowe  that  they  arc  ap- 
i  pointed  to  bee  minifters  of  righteoufnefTe ,  good- 

*  nelfc,and  prouidence :  parthe  that  they  may  miti- 

gate withfinguler  cofort  the  difficulties  of  their  of- 
fices,whichare  many  and  great, 

7  ObieSi,  The  Lorde  faid  to  the  Difciples.  The 
kinges  of  the  nations  reigne  ouer  them,  but  among 

1m\  aa.35  you  n  ls  nor  *°>  where  hee  that  is  the  chiefeft  muft 
become  the  leaft*. 

An,  He  fpeaketh  there  of  Ecclefiafticallpollicie 

K  m  1  an(*  gouerntnentj  ana<  not  of  the  ciuill  and  out- 
ward. But  Paul  faith  that  there  is  no  power  but  of 
God*. 

8  Furthermore  there  be  "three  kindes  of  ciuill 
1           gouernment :  Monarchic  or  when  one  gouerneth» 

The  kindes  of  Ariftocratie  or  the  gouernment  of  the  beft  men, 
ciui  po  lcie.    Democracjej0r  common  gouernment.  If  you  com- 
pare the  ftates  themfelues  togeather,it  cannot  can*-* 
3       fie  be  difecrned  which  isbeft  and  moft  profitable.  It 

is  our 


CALVINS  INSTITVTIONS.LH.4.  3,, 
isourdutietofhewourfcluesyeelding ,  and  obedi- 
ent to  thofe  whom  the  Lord  hath  fct  ouer  vs. 

9  The  office  of  Magiftrates,  asitisdefenbedin  The  office  of 
thewordeof  God,reachethvntoboth  tables  of  the  Magiitratcs. 
lawe.  Forno  pollicieishappilie  framed  vnlefTe  the 

firft  care  be  of  godlineife :  and  they  are  disordered  \ 

lawes  which  doe  onclie  prouide  for  men  neglc&ing 
the  right  of  God.  As  touching  the  fecond  table,  le-  x 

lemicdcnouncethto  kinges,  that  they  doe  iuftice 
&iudgcmcnt*.Therforcthey  arc  armed  with  power  iVr.;*,}. 
to  defend  the  good, and  to  kcepc  vndcr  the  wicked  D:ut.i.i6t 
withiharpnefTc.  i*i7.is. 

10  Obieft.  Are  all  forbidden  by  the  law  of  God,  £  ^ 

to  kill*.Therefore  it  is  not  lawfull  for  a  Magiftrate,  z>*«* "5.17.* 
and  him  that  is  godlie,to  be  blooddic. 

An.     The  Magiftrate  in  executing  iudgements, 
doth  nothing  of  hirafelfc,  but  doth  execute  the  vc- 
rieiudgement  of  God.  So  Mofes  flew  the  Egypti-  Exoi.i.it. 
an*.  And  the  beft  Magiftrate  muft  beware  of  thefe 
two  rockes  efpecialltc:  that  he  do  not  rather  wound  1 

then  cure  with  iharpnes  of  mind-.or  that  he  fall  not  2 

into  moft  cruell  humanitie  through  fupcrftitious  Rockc$tobe 
deiireofclcmencie.lt  is  aneuillthingto  hue  vndcr  ^' 
a prmce,vnder  whom  nothing  is  lawfull ;  butworfc 
vnder  whom  all  thinges  are  lawfull, 

ii  Thence  wee  may  gather  that  it  is  fometimes    . 
needfull,  and  lawfull  for  kinges  to  take  weapons  in  K,,jf "  "nc 
hand,  to  rcprefle  the  vnquiet  motions  of  feditious 
menrto  helpc  the  oppreflcd :  and  to  punifh  the  wic- 
kedneffcofthe  wicked. 

1»  Obiecf.     There  is  no  teftimonie  or  example 
extant  in  the  newc  teftament,  which  teacheth  that  There  is  the 
warre  is  a  thing  lawfull  for  Chriftians.  faree  rMf"on  » 

An.    There  is  >he  fame  reafon  to  make  warre  nJw  wS 
nowc  whiche  was  in  times  paft;  neither  is  there  wasiruimes 

C  c  liij  paft. 


M-3.I4. 


A  Caution. 


3*1  AN     ABRIDGEMENT    OF 

anie  caufe  to  the  contrarie,  which  ought  to  keepe 
Magiftratcs  from  defending  their  fubie&s :  Againe, 
the  Apoftles  do  frame  the  kingdomc  of  Chrift,and 
notfalhionpollicie.  Laftofall,  Chrift  altered  no- 
thing ,  neither  did  hee  commaunde  Souldiers  to 
call  their  weapons  from  them*.  But  and  if  warrc 
bee  lawfull ,  Garrifons ,  Leagues ,  Munition ,  For- 
trcfTesand  other  fuchthinges  (hall  bee  permitted 
by  the  law  of  God.  la  the  meanc  feafon  they  rauft 
beware  that  they  be  not  more  led  by  their  own  aflfe- 
clion,then  by  common  feeling. 

13  Ithkcthmealfotoaddethat  laft  of  all,  that 
tributes  and  taxes  are  the  lawefull  reuencwes  of 
princes:  which  they  may  beftow  indcede,  cfpecial- 
Le  to  maintaine  the  common  charges  of  their  bur- 
den. Notwithstanding  let  Princes  remember  that 
their  treafure  chambers  are  not  fo  much  priuateco- 
fers,  as  treafuries  of  all  the  people,  which  they 
cannot  ryotouflie  beftow  or  waft,  without  manifeffc 
iniuric. 

14  In  polliciesjlawcs  are  next  to  the  Magiftrate, 
being  the  moft  ftrong  fynowes  of  common  wealths, 
or  rather  thefoules  thereof, without  which  thema- 
giftrate  cannot  bee :  as  they  cannot  be  without  the 
Magiftrate.  For  the  law  is  a  dumbe  Mrgiftrate :  as 
the  Magiftrate  is  aliuinglaw. 

Obiecf.   A  common  wealth  can  not  be  well  fra- 
med ,  wherein  the  politike  lawes  of  Mofcs  are  neg- 
The  Magtftrae  fe&ed,andit  is  gouernedby  the  common  lawes  of 
h aliuinglaw.   the  Gentiles. 

Jn.  This  faying  is  falfe  and  foolifh :  which  thing 
Thcciiui/ionofOiall  eafilie  appeare  by  dcuiding  the  lawe  giuea 
the  law.  fa  jvlofes  into  the  Morall  Lawe  ,  the  Ceremoni- 

1       *   .     all  Law, &  the  Iudiciall  Law:if  we  throughlie  view 
3  euerie  part,that  we  may  fee  what  of  them  appertai- 

ned 


i  Lawcs. 


The  law  is  a 
du-nbyMagi 
ft race. 


T 


CALVINS    INSTITVTIONS.  L1B.4.      39; 

ncth  ro  vs :  and  what  nor. 

if  Therefore  feeing  the  morallLawc  is  contai- 
ned in  two  pointes  whereof  the  one  doeth  fimplic  x 
comrnaundc  toworinip  God  with  pure  faith  and  Thcmorallaw 
godlincife  :  and  the  other  to  loue  men  finccrcly :  it          1 
js  the  true  rule  of  r.ghteoufncflc  appointed  for  the 
men  of  all  nations,  and  times  ,  which  will  frame 
their  life  according  to  the  wiIlofGod*.  The  cere-  Ga, 
moniallLawewasrhe  ichoolingofthelcwes,vntill  2  Ceremonial!, 
Godgaue  his  Chri(r,who  was  then ihadowed by  fi- 
gures. The  Iudiciall  Law  which  was  giuen  to  them  j-iudiciall, 
in  ftcede  of  poiheic ,  deliuercd  to  them  certaine 
formes  of  equitie  and  righteoufndTe,whcreby  they 
might  hue  innocently  &  quietly  among  themf  clues. 
And  as  the  Ceremonialldid  appertainc  vntothe 
firft  part  of  the  Lawc  :  the  Iudiciall  to  the  fecondc: 
yet  cither  of  them  had  properties  diftind  from  both 
-tables  oftheLawe. Therefore  as  ceremonies  might    ,     ... 
be  abolilhed  though  godlinefle  remained  fafe  and  ofLYw«^ion 
found :  fo  the  offices  of  loue  may  be  done ,  though 
thele  Iudiciary  conftitutions  be  taken  away.Which 
thingif  it  be  true ,  furely  euerie  nation  hath  free  li- 
bertic left  to  make  fuchlawes,  as  it  (hall  fee  to  be 
profitable  for  it  felfc :  which  notwithstanding  muft 
be  framed  accordinge  to  the  perpctu.ill  rule  of 
loue. 

16  Wherein  wee  muft  diligentlie  marke  two 

thinqes  :  the  appointing  or  making  of  the  lawe,  ~,     r  J.       r 
j   t.  •      l         c   T-1     1  •  ,.  r  '  The  mak:ne  of 

and  the  equine  thereof.  Tnc  latter  is  natural}  for  a  Law. 

all  lawes.  But  the  former  doth  confider  the  circum-  htjuitic  thcrof. 

fiances  of  times,  places,.and  nations.  Therfore  it  is 

diucrfc, 

17  Itremaineth  that  we  fpeake  of  the  people,  3  The  people» 
which  the  Magiftrate  goucrncthby  the  law,  &  how 

he  ought  toyfeboth. 


R«M3.4. 


|M  AN    ABRIDGEMENT    OF 

Ob/eft.  The  office  of  Magiftrates  is  fuperfluous 

among  Chnftians ,  who  are  forbidden  to  reuenge, 

require,  to  go  to  law. 

jin.  Paule  tellifieth  the  contraric ,  that  he  is  to 

ys  the  rainifter  of  God  for  our  good  *•  Therefore 

we  may  vfehis  hand  againft  the  iniurics  of  wicked 

men. 

1 8  For  lawes  are  lawfull,  if  a  man  vfc  them  well. 
And  there  is  a  right  vfc  both  for  the  plaintiffc  to 
plcadc :  and  alfo  for  the  defendant  to  defend :  but 
with  this  affection  onely,  that  cuerie  one  defend  by 
right  that  which  is  his  ownc. 

19  So  Paule  defended  him  fclfe  againftthefalfe 
accufations  of  his  accufers :  and  he  chalengcd  be- 
fore the  iudgement  feat  the  prcrogatiuc  of  the  Ro- 

j£tl.n.i.&  54  mane  libcrtic :  and  he  appealed  from  an  vniuftdc- 
\i.& 15.10.     putic,to  the  iudgement  fear  of  Ccfar*, 

Obieft.  Men  arc  forbidden  to  be  defirous  of  rc- 
ucngc*. 

jin.  The  vengcaunce  of  the  Magiftrate  is  not 
mans,butGods. 

20  ObieR.  Wemufrnotrcfifleuillrbutwemuft 
turne  the  right  cheek  to  him,which  giucth  vs  a  blow 
on  the  left. 

jin,  Chrift  will  haue  thofe  which  arc  his  to  ab- 
ftainc  from  defirc  of  rendringlike  for  lrke,that  they 
may  rather  put  vp  iniurie  then  repay  it. 

ai  Obiefit.  Paule  condemneth  fuitcs  generallie. 

jin.  He  rcproucth  the  immoderate  furie  of  the 
Corinthians  in  going  to  law,  which  caufed  the  wic« 
ked  to  fpcake  euill  of  the  Gofpell. 

xi  The  firit  duric  of  fubicfts  toward  their  Magi- 
strates, is,  to  thinke  moft  honourablie  of  their  fun- 
ction, namely, which  they  acknowledg  to  be  a  iurik 
diction  committed  of  God:and  for  that  caufe  to  re- 

ucrcncc 


3(um.i$.i%. 


Ktf.J.J*. 


I  Cor*.*. 


The  office  of 

fubicdes. 


CALVINS    INSTITUTIONS.    Lib.  4.    59$ 
uerence  them  as  the  Ambaflabours  of  God :  &  that 
with  a  fynccre  and  quiet  mindc,  not  conftrained.  xReuereace. 
Which  Paule  cxpoundeth  :  that  we  muft  obey  not 
only  for  wrath,but  for  confeience  fake*.  Rom.i  j> 

23  Another  thing  is,  that  with  mindes  bent  to 
the  honoring  of  them,  they  approue  their  obediecc 
to  them:  whether  they  muft  obey  their  decrees ,  or 
pay  tributcs,or  take vpon  them  publtke  offices  and 
burdens ,  which  appertaine  to  common  defence*.  Tlt'l*u 
The  third  thing  is,  that  they  commend  the  iafcty&  l 
profpentieofthofevnder  whom  they  hue,  to  God  j  Loacwith 
by  prayer*.  prayer. 

24  Hitherto  touching  the  Magiftrate  who  is  in-  l  Tun.i,u 
decde  the  father  of  the  countrey,  the  paftour  of  the 
people,  the  preferucr  of  peace,  the  prefidentof  iu- 

ftice .  But  if  there  (hall  be  anie  which  {hall  chaunge 
power  into  tyrannie,what  muft  we  do?  Surely  that 
fence  and  feeling  hath  alwayes  bene  bredde  in  the 
mindes  of  all  men ,  no  lefle  to  hate  and  abhorre  ty- 
rantes,  then  toloueandrcuerence  lawfullkings. 

2?  But  if  we  loke  into  the  word  of  God ,  it  lhall 
leade  vs  thither,  that  we  be  fubiect  to  the  gouerne- 
mentof  all  Princes,  although  they  do  nothinglefle 
then  that  which  was  their  duric  to  do*.This  is  hard  i^^o. 
and  yet  true,  that  fubiecls  muft  as  wellreuercncc  a  q/iajat, 
tyrant,as  concerning  publikc  obedience,as  the  belt 
king,  if  they  had  him. 

16  Becaufe  fuch  are  not  giuen  without  Gods  pro-  ^.  .  ,„ 

uidencc,thc  fingular  working  whereof  we  fee  in  di-  0f  God  in  ap- 
ftributing  kingdomes ,  and  in  placing  of  kings.  In  pointing  kings. 
Danieil  it  is  fayd.  The  Lord  chaungeth  the  times 
and  the  courfes  of  times  :  he  cafteth  away  kings ,  & 
he  appointcth kings  *.  God  gauc  to  Nabuchadne-  DaH  l  %% 
zar  the  land  of  Egypt*.  Ev'cb  19.19. 

»7  Therforc  Nabuchadnezar  is  called  the  fer-  Dan.1.27. 


\96  AN    ABRIDGEMENT    OF 

Nabucadnczar  uantofGod.AlfoGodcommandeththachcbe  re- 
thc  fcruam  of  uercnccd  with  great  rcuerence  and  obediencc*:fbr 
f* °  •  none  other  caufc  furcly ,  but  becaufe  he  had  the 

ScdltTotts  co-    kmgdome  :  into  the  princely  throne  and  pallace 
gitacioris  mull  whererof  he  was  taken  by  the  heauenly  decree, 
be  expelled.     Therfore  let  thofe  ieditious  cogitatios  neuer  come 
into  our  mind,  whLh may  turnc  vs  away  from  thai 
true  and  fyncere  obedience . 

28  Obicct.  That  commaundement  did  belong  co 
the  Israelites. 

j4n.  But  wemufl  marke  with  what  rcafon  God 
doch  eftabliih  the  commaundement.  1  haue  gcuen, 
Jtf.a7.17.         faith  nc }  tne  kingdomc  to  Nabucadaezar*:  where- 
fore ferue  him  and  liue. Therefore  to  whom  foeuer 
_  —    —        it  fliall  be  certaine  that  the  kingdomc  is  geucn,  let 
vs  not  doubt  that  we  nwfi  feme  him.  And  fo  foone 
We  muft  obey  as  the  Lord  doth  aduance  anie  to  the  kingdome,he 
a  tirantbecaufe  makciih  his  will  knowen  to  vs,  that  he  will  haue  him 
he  rcignethby  toraigne*.Therforc  God  commandcth  his  people 
7>ro.2%  2.     °   t0  Pray  ^or  rnc  Babylonians*.  And  Dauid  being  ap- 
Jbb.1z.19.         po.nted  to  be  king  would  not  fmiteSaulc,  who  did 
*Ier.29.7.        vnworthely  purfuc  him  ,  but  he  called  him  honou- 
*i  Sam.  14.7,  rak]ie  h,s  Lord,and  the  annoynted  of  the  Lord. 
9'  29  Obieci.  Goucrnours  owe  mutuall  duties  to 

their  iubiec~rs. 

sin.  If  the  Magiftrate  do  not  his  due  office  to- 
ward his  fubiectes,  yet  it  ftandeth  them  vppon  to 
thinke  vppon  and  perfourme  that  which  belongcth 
to  them, and  which  iscommaunded  by  God:  that 
this  may  more  eafilie be  done,  letvs  call  to  minde 
ourofVences*:  and  then humilitie  lhallbriile  our 
Thingesftir-  impatincc:  Laftofall  letvs  crane  help  at  the  hands 
rjng  VP to        of  the  Lord,  in  whole  hand  the  harts  of  kings  are,& 


obedience. 


the  inclining  of  kingdomes*. 


11  30  And  here  both  his  marucilous  goodne£e,and 

alfo 


CALVINS    INSTITUTIONS.    LiM-    197 
ftlfo  power,  and  prouidcnce  fhewc  them  fclucs.  For 
lomctimes  he  ftirrcth  vp  of  his  feruantcs  manifclt        ^  3 
dehuercrs  ,  andfurniflieth  them  with  his  comman-  Tfal^f.idh  *• 
dement,  that  they  may  punifli  a  wicked  goucrnc-  ,0. 
ment:fomctimcshedirectethtothatend::hc  furic  HowGoddcIi- 
of  thole  which  thinke  vpon  and  go  about  an  other  l'cret^  'ho,t 
ihmg.So  he  deliusrcd  the  people  of  Ifrael  from  the  1S* 

tyrannie  of  Pharao ,  by  Moles  * :  he  fct  them  at  It- 
bertic  from  the  violence  of  Chufan  the  kingof  Sy-  Exo(i .  7# 
riabyOthonicll*.Sohctamed  the  pride  of  Tyrus  iud.^. 
by  the  Egyptians:fo  he  bridled  the  infolencic  of  the 
Egyprians  by  the  AfTyrians :  he  brake  the  cruelty  of 
the  AfTyrians  by  the  Chaldeans:  he  tamed  the  hau- 
tinelTe  of  Babylon  by  the  Medes  &  Perfians  :  when  _        .      - 
as  Cyrus  had  nowc  fubdued  the  Medes.  And  he  God*  proui- 
bcat  downethevnthankfulncfie  of  the  kings  of  Iu-  dencemdifpo- 
da  and  of  Ifraellfometimes  by  the  AlTyrians,fcme-  fing  kingdoms, 
times  by  the  Babylonians,  albeit  not  after  one  ma- 
ner.  For  the  former  forte  followed  the  lawfull  cal-  * 

ling  of  God :  the  latter  forte  did  the  worke  of  God 
though  ignorantly.  1 

3 1   Notwithstanding  the  Horde  did  execute  his 
Will,  when  he  brake  the  bloudiefcepters  of  kings,  &  a  Magiftrates 
ouerthrewe  their  vntollerable  goucrnments.Ther-  authoririe  mud 
fore  let  vs  neuer  defpife  or  offend  the  rcucrcnt  au-  j°^c  °^cn" 
thoriticof  the  Magiftrate.  I  fper.ke  of  priuate  per- 
fons.Forifthcrebe  at  this  day  anieMngiltrats,for 
the  bchalfc  of  the  people  appointed  to  tame  &  mo- 
derate the  luft  of  kings5(fuch  as  the  Ephcri  were  a- 
.  mongthe  Lacedemonias:  the  Tribunes  of  the  peo- 
ple which  were  fct  cgainft  the  Confuls :  or  the  Dc- 
marchi  againft  the  Senate  of  the  Athenians  :orat 
this  day  in  cucrv  kingdom  the  three  eftatcs)  I  doubt 
not,  but  that  according  to  their  office,  they  may  Three  eftate» 
Withftand  the  outiagiouslicentioufneffc  ofkings.     inkingdome«t 


V* 


AN    ABRIDGEMENT  OF 


A  omcat. 

I 

2 
Wemuftfirf! 
obey  God 


$z  But  in  that  obedience  of  fubic&es  we  mail 
efpecially  marke,thatit  Icadc  vs  not  away  from  the 
obedience  of  God.  The  Lord  is  the  king  of  kinges, 
whome  we  muft  firft  obey,  and  then  afterwarde 
thofe  which  arc  in  authoritie :  but  no  otherwifc  but 
in  him. DanicU  obeyed  not  the  wicked  commande* 
mem  of  the  king  * .  On  the  other  fide  the  Ifraclitcs 
which  did  too  much  obey  the  wicked  commaunde- 
mentofthe  king  are  condemned.  That  decree  was 
pronounced  by  the  heauenly  crier ,  that  wc  muft  o- 
bey  God  rather  then  men**  Let  vs  cofort  our  felues 
with  this  cogitation,  that  we  do  then  performc  that 

obedience  which  the  Lord  requireth,  when 

wc  fuffer  anic  thing  whatfocucr  it  be, 

rather  then  we  willfwarue 

from  godlineflc. 

The  hue  of  Cod  ouercometh 
dl  thwges. 


A  TABLE  OF  THE  PRIN- 

CIPALL    POINTES    CONTAINED 

in  this  Epitome,  the  firft  number  fhew- 

eththebooke,  thefecondethe 

Chapter,  the  thirde 

theSeftion. 


His  hope. 


\Braham  his  bo-. 

Jfome.     3.26.  ?. 

Who  is  his  fan. 

4.6.12.^4.1 

11. 

2.10,11. 

Abraham  his  children.  4.14,18 

Abfoluthn  conditional!.  3 .  4. 

iz  jrueabfolution.  3.4.2-5. 

friefts  abfil.         4.19.16. 

the  Abfurd  ax  tome  of  the  A» 

nabaptifls.  3.3.14. 

Absurdities.  2.4.1. 

the  rule  of  Abundance  3.10.4. 

Accepting  ofperfom.  3.  23.9. 

twofold,  3. 1 7.4. 

Acotithes.       44.I  &  4.4.2. 

<&wm  *«<fe.r  0/  the  f elf e  fame 

Atlion.  2.4.2. 

»/4<kw  the  roote  of  mans  na~ 

ture.  2.1.?. 

by  Adoption  we  are  thefonnes 

efGod,  1. 1 4.  J. 


Adoption  of  infants.  4. 1  J.20 

/0 ,/^cr**  &rtuerence  do  dif- 
fer. 1.2.2. 

c«W4#  Adoration  or  worfhip. 
4.17.  34. put  for  ciuill  ho  - 
now.  1 .1 2.3.10*»  vorfljip- 
ped.  I.J2.3, 

AjfeSiionofthe  heart. $. zoj . 
hardnejfe  thereof.     2.4.J 

*/*g*'.  4.10.30. 

Ambition.  UA. 14. ambition 
natural/.  2.1.3. 

Anabaptijies.  3 .3 .1 4.  eSr  4.  U 
l$.& 4. 1. 23.^  4.  20. 2. 
/fc  eirrenelations.     1 .9,1  • 

Anacktus  his  canons.  4. 17. 

44. 
theAngeU  the  Lord.  1.3. 10. 
the  nature  of  angels.  1.14. 
$  .their  office.  1. 14.  f.rfcey 
<er*  ioynedto  GodbyChrifl. 
2.1  it\jhey  haue  atrue  na* 
twe.l.\4$.  they  ought  mt 


THE    TA 

theminifiration  of  Angels,  i. 
14-f. 

the  error*  of  the  Anthropomor 
ophites.  4.17.2?. 

Antiquitieofthe  holy  Scrip- 
ture, 1.8.5. 

Antiochitt  contmaunded  the 
Scripture  to  be  burned.  1 . 
T8.10. 

the  fcueritie  of  Auncetonrs  in 
correcting.  4.12.8 

what  the  Apoftles  were.4.14. 
their  calling.  4.8.4.  they 
baptised  infants.  4.  16.8. 
their  doings  committed  to 
writing,  4. 10.18. 

Archbishops.  4-4-4. 

Ariftotle.  2.42 

Archdeacons,  4  4«?» 

Arrogancie.  3.12.8. 

•Arte*.  22.14. 

Atheifls.         1.2.3  dri.3  2. 

Andacitie  or  boldneffe  natu- 
ral/. 1.6. 1, 

Author  hie  oftheanncientfa- 
thers.z.z.S,  VniuerfaU.  4. 
7.16. 

tin  Ax  tome  or  principle  4.8,8. 


B 


$aptifme  what  it  i4.41s.1jhe 
ends  cf Baptifme.  4. 1 5. 1 
the  frute  of  Baptifme. 4.16, 


B1E. 

i.&4.iW.&4.lf,6.the 
forme  of  Baptifme.  4.15.6. 
Baptifme  a  Sacrament  of 
repentAce.tt.v>).$.Baptifme 
isjometime  t  taken  for  the 
giftesof  the  holy  Ghofi.  J. 
1$.  8,  the  ejfeacieef  Bap~ 
tifme  dipendeth  vfun  the 
promifeofGod.i.i6.i.Bap- 
tifme  an  ingrafting  into  the 
Church.  4. xS.zy. Baptifme 
a  pledge  of  renoua'ion  or 
new  birth.  4. 1 6. 2 1 .  what 
Baptifme  profiteth  young 
children.  4.16.9.  by  Bap- 
tifme we  are  purged  all  our 
life  long.  4.1  5  ^.thectoude 
a  figure  of  Baptifme. 4.1^.9 
the  perfeSlion  of  Baptifme 
reach eth  euen  vnto  death, 
4. 16.  3 1 .  Baptifme  afigne 
cftaliingawaythe  guilt  of 
finne.  415. 1  o.they  which 
die  vnbapti%ed  arc,  not  to 
be  irAged  damned  4.16-27 
children  are  to  be  baptised 
becaufe  of  the  promifc.  4. 
3  6.4.^4, 16.17.why  Chrifl 
was  baptised  at  3  0.  yeares 
of  age  4.16  29.  they  which 
are  of  yeares  are  not  to  be 
baptised  before  they  haue 
made  an  open  confeffion  of 
their  faith.  4  1 6 .  23 .  whe  • 
ther  women are't'o  be  bapti- 


THE    TA 

%ed  becaufe  ofthepromifc. 
A.i6.a.&^.i6.  vj.why 
Chrifl  was  baptised  at  30. 
y  ceres  of  age.  4.  16.29. 
they  which  are  of  y  ceres 
are  not  to  bee  baptised  be- 
fore  tbey  haue  made  an  0- 
fen  confeffion  of  tbeir  faith 
4. J  6.  23.  whether  women 
are  to  be  Bapti^d^.j  6.16 
the  Baptifne  of '  Iohn  and 
of  the  jipofiles  one  and  the 
fame.^.i)  .7. how  Baptifme 
doth  agree  with  Circumci- 
fion.  4. 16.3.  pr 'mate  men 
ought  not  to  Bapti^e.4. 1  J. 
zo.Baptifm  of  infants  whe- 
ther it  be  according  to  the 
decrees  of  the  church.  4.8. 
1 6.  jir gurnet j  agatnfi  Bap- 
tiding  ofchildre.  4.16. 10. 
popifh  additions  in  Baptifme. 

4.  15.  19. 

women  may  not  Baptise. <{.  1  J. 

20. 
a  Beginning  mojlneccjfary.  2. 

94. 
there  are  not  two  Beginnings. 

1. 14.3. 
Bchautour  of  the  bodie.l.%.<M 
toBcUeue  fothe  whole  hart» 

4.14.18 
Beflcwing  ofbenefites.a.^.g. 
Bernard.  4.7.18. 

Biafpbemie  againft  Cbnft.  4. 

18.2. 


BLE. 

Blafphemie  againfi  the  holie 
ghoff.  1.?. 1 5. 

a  glorified  Bodie.       4.19.29. 

Buniface.  4  7.17. 

Cod  his  bountifulneJJc.i&.i$ 
the endeofit.  3.^.3.  the 
Bountifidncs  of  God  the 
caufe  of  our  faluation.^.z . 
28. 

the  Boutitifnfoet  andgoodnes 
ofGod     1.5.?. dr  1. 14.2. 

Bread  put  fr  things  ncceffx* 
riefor  the  bodte.  3 .  20.44. 

toBmde.  4.1 1. 2. 

who  ate  to  be  chofen  Bifhops. 
4.4.2.  their  elcEiion.  4.4. 
I  o. their  calling.^  .1. their 
authorities.!  6.6.&$.  1 1. 
10. tbey  haue  been  married 
of  a  longtime  4.11. zj.co- 
tention  about  vniuerfaH 
Bifhops.  4.7.4- 

the  Vopes  Bifhops.  4.5.11. 
their  tyrannic      4. 1 1  .£. 

Bifhops  oner  aprouince.a.q.z 


Caligula.  1. 2. 3. 

Catting  free.  3-*4.l« 

Casing  law e full.  4 . 3 .  10.  two 

folde.i.^.  it. and '4.3. 11. 

immediate .  4. 3 .1  ^.mediate 

or  by  meanes.4. 3.1  $  what 

Dd 


THE  TABLE. 


things  aft  neceffarie for  it, 
4. 1  1  r . gre at  regard  to  bee 
had  ofn.i .  10. 6.  2ty  man 
ought  t9  teach  without  it. 
43.10. 

Cardsnals  47  30. 

Care  muflbe  had  ofwcaJ^per- 
f on  1,3.19.11. 

ji.  Character  indiffoluble%  4« 

Conies  of  the  croffs.  $&i,the 
fruits  thereofo.S.z.a  kind 
jfcrofle  proper  to  she  faith- 
ful* 3 .  8. 9.  triumph  to  the 
godlie.$  -9'^' t0  ^e  fuffert& 
with  patience.^  %.\. 

Catechi%ing.^.\^.at.theformt 
thereof .4.19.15. 

Cenfures.^.y.f.  the  cenfUre  of 
our  predecefforsfeuerer.  4. 
1.19. 

Char;:j>.i.2.<$4  not  to  be  bro- 
ken. 4. 10.  2i.  the  rule  of 
char  it  ie. 1 .  I  o  5.  #•  3 . 1 9 .1 4 
the  mother  of  faith.  3 .2. 4. 
greater  then faith.  3. 18.8. 
it  maketh  faith  to  bee  of 
more  force.  3. 11.20.  three 
ends  thereof.  4, 1 7.38.  it  is 
the  brad  of  the  Lords  fup» 
per.  4.17.38.  \hetfetkfth 
not  her  ott'we.3.7.  j.w/j 
patient.  3.  7.  6.  jill 
thinges  are  to  bee  meafu- 
ridty  itA.U.9.how  it  ca- 


uereth  the  multitude  offing 

Chapifement  proceedeth  from 

loue. .$.%,%  1. 
Whether  any  thing  come  fy 

Chaunce  .1.16.5. 
Chi'iafies.^.iy$. 
Chrifle  the  naturall  fonne  of 
God.  2.1 4.5 .  hee  it  Iehoua. 
1. 13.9.  whofediuine  na- 
ture is proued.i.i^.xz.  hee 
is  our  reconciler.  z.6,x.bee 
it  the  materiall  caufe  of 
our  faluation.  2. 1 7.3 .  hee 
was  made  man.  2.  12. 1. 
without  finne. 2.1 ; .  \&.hce 
is  thefecond  Jdam.1.1 5.4. 
reueled  in  the  gofpel.z.9.1 
towhomweefloall  be  made 
Hk**l  -2?«3  .«w  hjng.  2. 1  y. 
j. our  prophet.  2.  1 5. 1 .  our 
Vriefi.z.  1  ?.i  .ourperfe&i* 
2.7.4  his  praier.i. 1  $. I  $  he 
isthe  fountain  oflife.4. 1  J. 
8 .  *fc*  head  of  the  Church 
4.6.9,6*  was  more  dar\lie 
(hadowedvnder the  law  ,2. 
14. 7.  begotten  before  the 
beginning  of  the  vtorldc.  1, 
j  .the fonne  of  man.  3.13 .£. 
heneedeth  nofubfiitute.q* 
6.zjhe  fonne  of  Dauid.  2, 
jj.  3 .  beeing  borne  in  the 
wombe  he  filled  the  world. 
l*i$4ihw  he  was  thefe- 
cond 


THE    T 
cond  Adam. 1.12.7 *fanc~ti- 
fied.q.  16.  lS.he  defcended 
intoheU.z.\6.\ai. 

thrift  his  death,  2. 16.  ?  .the 
manex  thereof  is  tfj  be  no- 
ted.! .16. 6. 

The  anhointing  of  Chriji. z.  1  j 
$.the  end  of  his  annointing 
4.19.11.  Chriji  merited 
.  grace  andfauour  for  rs.  2. 
j.i.Eleffion  the  beginning 
ofgracet2  .14.21. 

Tofupply  the  pajjlos  of  Chriji, 
what?!,  5.3. 

What  things  befeemethe  di- 
nine  nature  of  Chrijie .  a. 
14.2. 

The  true  eating  of  Chriji  his 
body  .4.1 9.3  3  .it  is  the  fruit 
of faith  .4.17.5. 

Chri(ie  hisfepukhre-  2. 16.7. 
the  fruit  thereof.  2. 16.22. 

VVherem  Chriji  hts  im bra- 
cing of  little  children  and 
baptifme  are  like .4.16. 7. 

Chriji  his  afcention.  2. 16.14. 
thefruite  thereof. 2. 16.16, 
by  the  which  the  glorie  of 
the  mediator  fhineth  more 
cleereiie  3. 20. 1.9. 

Chriji  is  our  perfection.  2  4.7. 
of  his  Church 4.8.1  z.vf'tbe 
faith  full.  1 .17.  i<>.  the  per- 
fection of  the  Monies  4.17. 
If.  thebofeofperfetftm 


ABLE. 

V4/;ii.4.I.20. 

C/w)2  iujiifiethas  heels  man. 

3.11.9. 
Chriji  his  flefh  is  meat  indeed 

4. 1 7. 7.  giuingltfe.  4. 1 7.9. 
C/hv/2  r6e  ewtf  af  myracles%  1 . 

T/>*  MMr^r*  of  Chriji.  1 .  1 8.7. 

Thejigne  of  Chrijie  his  blood 

forbidden  to  lay  me «.4.1 7. 

47. 
Somvhat  of  the  diuine  nature 
of  Chriji is afcribed to  ima» 
£*/.!.  ZX.9. 

Chriji  is  our  l^ng.z.i^ .1 . 
How  we  areynisedto  Chrijie. 

3.".*. 

The  can fe  of  Chriji  his  com* 
ming.3.  T.2. 

Chrijiians^.6.^. 

True  worses  of  the  Church.  4. 
J. 9.  the  foundation  of  th e 
trutb.4;.  2.1.  the  l(ingdome 
ofGod.q.zd,.  xvhoje  cofent 
makftb  much  to  the  confir- 
mation ofthefcripture.i  .8. 
li.wherjore  me  gouern  it.  4. 
3 .1  .Comparifon  cfthe/alje 
Church  with  the  true. 4.2.1. 
the  church  of  Rome  no  true 
ihurch.^.7 .1$. certain  foot- 
jleps  of  the  truth  remaine 
in  Vapiprie.q.z.i  j.the  c&- 
tholike  Church.4.  1.2.  vn- 
der  it  the  rijible  Church  is 
Vd'u 


THE    TA 

cotained.^»i.^.difcipline  of 
Chrift.q.S  17,, no difcipline 
without  the  word.'^z.j.^ 
4,10. 1  "/.without  winkle.  4« 
8.1  z.h  m  not  to  beforfakjn 

4.1.19- 

the  treafure  of  the  Churchy. 

i.z.' 

Churchyards.^. z^  8. 

Vfe  of  ChurcbeT.3.10.1  0.&4. 
Ij.the  deciding  of  them.  4. 
5.18.  acommaundementto 
affemble  together  in  them. 

42.9. 

to  beleeue  the  Churche,  4.1 .2. 

Circumcifion  <#•  baptifme  how 
they  agree.  4. 1 6.3 .  afigne 
of  grace,  4. 15. 16.  J  figure 
of  mortification.  4.16.  io. 

ClcaYgic.44,9, 

thefignificathn  of  the  Crowne 
of  the  Cleargic.q.ip.zf. 

Clemencie  of  God.-  .<$  6. 

to  Come  fur  to  haue  accejft.4, 

I07- 
Comelimffe  to  be  obfermdin 

thechurch.q.io.zo, 
Commandement  ufGod.z.6^%. 

thatwefhouldpray.  3.  20. 

13  .his  authorise  ought  not 

to  be  broh^.^.zo.^ 1. things 

which  fine  vpto  duety.\, 

zo.6. 
Commandement  difiinguijhed 

frQmwM.l.1%4. 


BLE. 

the  Comwandetnetr  of  God  i,- 
4.6. the  end  of  them, ,2.8. 16 
Communion  neceffary.  4.1,1 2. 
Communicating  of  tongues,  2, 
14  1.  e>  2.14.2.^7«  4.1930 
Concupifcence.^.^.  1 3 . 
Confefjion  before  God.  3.  4.0, 
before  men.^  4. to.  e*m*- 
ordinary  confefjion.^  .4.11. 
priuate.%  .3.18.  f &«  /or/*x 
ofpriuate  confeffio.  3.4  12. 
pubtikf  confefjion.^  .3.18, 
auricular  Confefjion  hurtfull. 
3.14.19./^  original! ther* 
ofis.<\.z^.itgiueth  licence 
tofinne.^.^.ic). 
Confidence  what. z.%.i6.&  r, 
10.2.  eJri.14.12.  itisthe 
peace  of  mind. i.z.\6. what 
confidence  and  affuraunci 
ought  to  be  in  prater.  3. 2». 
12.  Confidence  andvaine 
glorie  plague  s.$  14.16. 
Confirmation  what  it  tf  .4. 19. 
4.16«  /r«e  v/>  therof.4.19. 
1 3. the  forme  ofpopifb  con> 
firmation.^  19.5. 
Conflict.^.?. 

ConformitieofChrift.3.  if.  3. 
theprofite  ofCongvegations.Zp 

8.32. 
CordeBurcs  contrarie  to  faith, 

3.8.38. 

jptttc*  ofConfcience.3. 13.3, 
theConfciecewhat.$  19.1$.$* 


THE   TA 
4.IO.3.//  loolfth  vntogod 
4.10.4./*  ougln  not  to  be  in- 
tangled  with  Ceremonies, 
4.10.1. 

Confecration  ofelders.a^.l^.zS 
ofmimfers.^  4,1 ? . 

Confecrationin  the  fupper.  4. 

17.14. 

Confecration  ofoile.  4.19.20. 

Confiflories.  4.3.8.  ^4.1  l.T. 

Confolation.i  .17.11.  in  affli- 
Siion. z.z%  4. 

Conftitittiot  or  decrees  arepro~ 
fitable.4,10.31. 

Cofultatio  about  things  to  com 
agreeth  with  the  wifedome 
& prouidece of god,  1.17.4 

Contempt  dangerous. 4.1 0.31. 

Contumacie.  2.1.4. 

Conner fation  of  thefaithfull 
1.8.1a. 

Correftwn  of  the  children  of 
God.^.  4.2.1. 

Cornelius  his  alnes  was  ac» 
ceptable  to  God.$  .14.10. 

Cornelius. $.$.  10, 

Corruptio  of  man  a  quality  ro» 
r»iwg  fromano  ther  thing.  2. 
1. 11. 

i»  C  otic  elf  what  things  are  ne- 
ceffary.^ 9.8. general  cou- 
cels.a.  9.6.  what  the  coun- 
eels  of  the  Tope  &  papijis 
he.^.  7. 8.  a  gencrall  coun- 
cell.  4. 4.4  .the  Milenitane 


BLE. 

CouncelI.^.j.c).thc  Conncel 
ofTaurir,um.^.7.\a.,  they 
can  and  may  erre.  4.  8. 1  o. 

•  the  Emperor  alone  did  call 
agenerall  Councell.  4. 12, 
zz.Councels  horse  they  axe 
law J lull. 4.9 .1.  their  contra- 
rieties 9.9. 

the  Creation  of  man.  1. 14.20. 
his  excellencie  in  his  Crea- 
tionA.I$8.all the  works  of 
God  a  mofl  excellent  form, 
1.14.20  whole  man  corrupt 
2.3.1  .his  captiuitie.  1.4.  1. 
mans  condition  and  efiate 
without  Chrift  ismiferable. 
2.  6.  z.  the  feeling  of  cur 
•vnwortbineffejhecaufe  of 
our  fi l agger ing  and  doub- 
//'ȣ.3.1.24 .  man  hath  not 
free  will  to  obey  God.  2.5". 
II .  a  certaine  fower  of 
free  will  Is  left  for  the  lear- 
ning of  Mts.z.z.  iq.dmi* 
fion.  1 .1 J  .z.mans  pouertie, 
3.20.1. 

Creation,  1  .£.1 .  what.  i.if. 
f.thetime  of  the  Creation. 
I.  14. 1.  the  Creation  of 
man.  1.14.20.  andi.  if. 
I.  how e  great' the  excel- 
lencie thereof  was.  1.  i<. 
8.  all  thinges  Created  for 
mansprofite  and  pleafure, 
1.14.22. 

Pdiij 


THE    TA 
Thepawer  ofthe  fir  ft  creature 

3 .1 1 .6.  thefirft  begotten  of 

Chrift.z.i$.z. 
A  Cuftome  laudable.  4.1  r.ifc. 
Curiofi:ie.i.z.z.& 1 .14  I.  & 

1,14.14.^*  1.17^. 
Caufe  r  of  the  croffe.^  .8.1.  */><? 
fruit  es.^  S.z.the  triumph, 
3 Q.S.thefuffering.  3 .8 .1 . 


D 


Dauid.$.  4.^  20.25'. 

Gorf  cbafli%ed  Dauid,  &  why 

I'M- 

Deacons  44.1.^4.5.4.  & 4. 
%.<)popi\h  Deacons  dtfiri- 
bute  not  goods.  4.  5.1 5.  eJr 
4.5.4.*^  o^jc*  of  Deacons. 
4.19.3  a. 

Dcaconejfes  in  the  churchy. 

Death  is  accidental  to  man.^, 
25.7.«  «  «o<  to  bee  feared, 
^.9  %.wce  are  fubiecl  to  it 
by  nature^. z%.%. 

Death  of  the  Heathen  volun* 
tarie. i.$.i$. 

A  midle  efiate  between  ittand 
life. 7,^.9» 

To  Hue  in  death. 3 .  if  .9. 

The  decree  of  the  Apoflles.  4. 
10.  zr.  good  Decrees.4.10.30 

A  diueltfh  decree.  4.7.1?. 


BLE. 

The  deformhie  ofpopijb  de- 
crees. 4.10.9. 

The  Deitie  of  the  fonne  is 
proued  1 . 1 3 .  7.  difiinguL 
fhedfiotbefather,i.i$.i6 

The  Deitie  of  the  hoUeghofie 
is  proued.  1. 13. 1 4. 

D  email  ofourfelues.  3.7.3. 

Th  e  beginning  th  ereof.7,  .7.1. 

The  nature  of  the  Diuels,  1. 
14.23.^  2.3.5  theyhauea 
being.  1  . 1 4  T  9 .  th  e  childre 
of  the  Diuell.  1.14. 18.  Di- 
agoras,i.z.$. 

Dignitie  of  fuferiours,  2.8.3  ■ 

Ecclefiaflicall  Difcipline  ne- 
ceffary.x.i  x.z.it  isfepara* 
ted  from  the  power  of  the 
fword4.11,  5.  common  to 
the  people  and  the  clear gie 
$.\z.l.thefirf}p4rt.  4.12. 
6.  the  fecond part.a..\z.zi. 

One  fort  of  D  ifciplme  is  not 
meetefor  all  times.  4.  xo. 

3°. 
True  D  odor J  43.4. 
Doctrine  of  Chrift-  2.  4.  8. 

the  fame  doclrine  of  both 

teftametss  but  diuers  forms 

of teaching.  4.8.5. 
Dore  hfepers.^.^Q. 


E 


Elders.  4.4J  .1^0.4.3.4. 
Elec7ion.z.$  £.eternal.$  .21.1 
the 


THE    TABLE. 


$ht  order  of  it.  3.24-  *• 
teflimonies.7  .1 1 .7. general 
t  letlion.\ .  21 .?.  particular. 
3 . 2 1 ,6.r£*  beginning  of  at 
fanour  &blefftnget.  j.14. 
21. wbofe  fruit  is  faith.  3  2. 
Itjhe  caufe  ofelecftothe 
diuinew'tll  ofGod.^.Z!.?. 
no  will  unto  goodnesfaue 
intheelec7tz.i.$. 

Election  of  the  natural  man.i. 
15.8. 

Election  or  choice  is  nit  free. 

z.4.7. 
When  the  people  didceafe  to 

£/^.4,4.12.^4.4.10.- 
T&e  or&r  of  Electing  in  the 

church.^M. 
Elohim.i.i^.^. 
The  End  of  things  is  to  be  co~ 

fdered.$tz.6. 
The  Epicures  iudgement  of 

God.i.z.z. 
Euangelifis  who.4.3 .4. 
Eucratians.  4.12.23. 
Eutichesthe  Heretil^.  2,41.4. 
The  herefte  of  Eutichiane.  4. 

9'1?*    ..... 
Examination  of tnmifters. 4,4* 

14. 

Examinatioofmaners.4j.14. 

Topifh  Exam.  4.  $.]. par- 
ticular Examples  are  not 
followed. ^.lyzz. 

Excommmication4.1l.1Jt  is 


thefeuerefi  Cenfure  of  the 
church  q.ii.^.hcwe it  d/f* 
fereth  frpm  Jlnathifme  or 
cttrfir.g.4. 12.10. 
7if  Excu/e  before  God.lJ.14 
The  fruit  of  Exhortation.  2. 

5-5. 

Exorcifls  inpapifhrie.4. 1 9  24 . 
Experience. z.i  .7. 
Extreemes.  3.9.2. 
Exuperim  bifhop  of  Tholofa. 
4.5.8. 


7Vo  fallacies. 1 . 1 7. 1 2. 

Fafling  what  it  u. 3. 3. 1  J.  the 
ends  therof  4.11.1  $.innhat 
things  it  cofifteth .4.1 2.18. 
»7;<«  //?/«gj  <*»■*  to  be  auoi- 
dedinit.4.1  z.zi.rvheafafi 
ought  to  bee  proclaimed.  4. 
12.16- 

Fate  or  deftinie  differeth  fro 
theprouidece  ofgod.x.  i6,S, 

Fatall things,  r.  17.4. 

Faires  gain  full.  4.1 3. z, 

Faith .  2. 3 .8 .  $•  2.6.5 .^3.24. 
3. what  it  «.3.2,7.^3.2.41 
true  faith.  2.7.5.*'/«  //?# 
wotl^of  the  holy  ghofi.  3.T. 
4#rfe<  explication  of  the  de  - 
finition  offaith.i  .Z.J4.  the 
increafe of  Faith. 3.$  33 . ;> 
/V  l&*  inftrument  offalua. 
Vdii'y 


l.        x  n  *j  i.  i_» 


tton4.ll4.thc  fruit  of  £- 
leSlion.7, .  2 .1 1 .  '/?*  ,g'/if  of 
ofGod.$.i.$  5.  /'<  conjifleth 
in  the  knowledge  of  God .3  . 
2.3 .  */;£  infrument  of  fal- 
nation.  3.1 1.7.  it  Mas  the 
month  of  a  ve/fel/4.1 4.17. 
*/  «  knowledge.  3.5. 14.« 
apprehendeth  the  power  of 
God  by  his  worde.  3.  2.3 1 . 
itioyneth  vs  to  Chrifl.  3 .1. 

I.    />  M   *&£     ^MCf  of   </7C 

faith  fit".  3.1.  16.  «  />4//> 
He/>e  a  companion  with  it. 
'  3.1 42,.« dependeth  on  the 
W orde.l .i.ii. his  effects. 3 . 
2  iy.it is aworke.-$.  18.9. 
hworkethbylone.^.i  1.20 
ioyned  with  repentance, 3 . 
20.11.  the  mother  Gflcue. 
$.  i4i.it  is  firengthened 
by  the  Lords  Supper.  4.17. 
I. e^  4. 1  ?.8.  itfetteth  be- 
fore vs  God  the  father  in 
Chrifle  .1. 6.1.  his  fha^en> 
not  ouer  come. ^.  z.tf.con- 
trarie to dubtmg.  3 .2. ?8. 
to  kpow  certainlte  our  fal- 
nation  is  not  to  pre  fume,  3. 
l.$9.the  conflict  of  faith 
Kith  diflrufi.  3.2.17.  and 
3.8.9.  the  imperfection  of 
it  the  caufe  of  difquietnes 
3 .2.18.  Faith  alone  doth  /'»- 
P'fo'3  A  7»$»faf$h  isfopte* 


time  cofoundedwith  hope 

3-M3- 

afhadijwof  faith.       3.2.10. 

Faith  ds  it  is  defined  of  the 
fcboolemcn.  3, 2.1. 

Faith  without  forme.     3 .2 .8 . 

Faith  put  for  power  to  do  my- 
racles.  3.*.9. 

the  relation  between  Faith  & 
thegofpei.  3.1 1. 17. 

a  momentaric  Faith.    3 .2.11. 

the  feede  of  Faith  in  infants, 
4.15.20. 

the  reward  of  Faith.    3 .1  $.3 . 

doubting  is  contrarie  to  Faith, 
3.2.T. 

Faith  obfeure.  3 .2.2. 

couerfatio  of  the  Faithful.i  .2, 
I  i.their  vocatio  or  calling 
diuevs,  3 .  14.10.  they  obey 
the  fpirtte  which  leadeth 
them  willingly.  2.  J .1 ?.  to 
the  godly  all  things  fall  out 
for  the  befi.  3 .8. 10.  their 
hope  3.8.3.  their  dueties. 
3  .j, i.their  ioy.%  .9.5.  their 
farrow.  3.2.18. 

difquietneffe  of  the  Faithful/, 
3.9.^.^  3.1.18. 

fuccejjio  of  the  Fathers .4.2.2. 

Fearc  of  God.  1 .10. 2.  the  ef- 
fects thereof .  1.2.2. 

thebmtifh  Feareofman.  1. 
I  i.i  .&  3.2?.?.^  i.f.io. 

Felicitie  ofchriftidns.i .  2  {.7. 
ettrn&ll 


THE    TABLE» 


iternaU.  3.25.10. 

Teare  twofold.  I.  ^.^.fonnely 
and  jlauiftj.  3.2.  26.  the 
kindsoffeare.^.z  zz. when 
moreferuent.  3 .3 .7 

the  Fight  of  the  faith ful.i  .1 4 

13- 

/fo  pride  of  the  Flefh.3  .1 0.3 . 

Torgeifulntffe  natural*. 1.6  3 . 
Foreknowledge  what.  3 .  21 .5. 

whether  it  be  barely  in  God 

I.I&3. 
nothing  commeth  to  pafje  by 

Fortune.]  .16.8.^1.1^.2. 
Triers.  4.13.15. 

Francifcar. e  Friers .  4..T 3 1 4. 
Freewill.  t.  15.8.  ^3. 15.7. 

what  it  is.  2.2.4. 

Adams  Free  will.  3 .27.3 .  W4« 

fjsoiled  of  his  Freewil.z.1.1. 

Tyre  fut  for  trial/.  3 .5 .9. 


the  generation  or  begtttingof 
man  vncleane  accidentally 

2.13.4. 
C  entiles  call  in? .  I  /».  I 

//?e  Godhead  of  the  holy  Ghofl 
is  proved.  i.i^.l^.his  ejji' 
cacie.l .  \  .3 ./;  e  «  <*w  inward 
fchoolemaifter .  4. 14.9.  &« 
effects. *t.\A,.\o.toheare1jhs 
1/0)^.4.3.3  i.hetcacheth 
-what  U  neccffarietofalua- 
tio.l  .I4.l6.6e  U  difiingui- 


fhedfromthe  Fathcr.x.lj. 

17 .hefanclificth  the faith- 
full  aUne.  2.2.16.  thetcfti- 
mony  of  the  holy  Ghoft  ev- 
celleth  all  reafon.      1 .7 .4 . 

G///J  o/*/;e  I»ef  *.  4. f  .9. 

Gifts  of  Goddiuerfe.  2.2.17. 

God  what  he  is.  1. 13. 1.  rfc« 
name  of  God.  1.13.20.  &/* 
(T3o</«<m.t.5.s.^  1.14.2./« 
n;ta*  refpeSl  he  is  J  aid  to  re 
pent  a  .17. z. his  tudgcment. 
\.<). 6. effects  ofhisprefence 
I.i  .3  .God the  only  lawma- 
ker &giuer.\  10.7.  /j<>  /9- 
»<?*/;  /; w  creatures.  2. 1 6. 3. 
he  tcmpteth  them  &why. 
^S.^.heisthe  creaionr  of 
all  things.  i.\6.i.bywhat 
means  he  worfyth  in  the  e- 
lecf.  2. 4.  5.  he  can  not  be 
truly  kriuwn  where  there  is 
no  nligion.i  ,i,\ .what it  is 
tohaue  Goddepart.1.1 5.7 
he  direct  eth  all  things. \  .6 
q.he  is  not  the  author  ofe- 
uill.i  .1 3.  4.  he  keefeth  the 
wicked  vnder.  2.3 .3  .he  will 
not  haue  euill.  1 . 1 7. 4.  his 
mercy. \.\o.\  .his  liberality 
2.3 .1 1  .he  is  not  tied  to  car- 
nail  feed. 1  .  1 6.4.  his  readi  - 
na  to  pardon. 3.3  .z<,.he  ap* 
pearedin  mans  flo  ape. \.\\.^ 
no  vari&biems  ingod.is] .13 


THE  T 
he  chaungeth  not  his  pur- 
pofe.  1.17.11.  he  is  to  be 
thought  on  with  no  lejfe  re- 
uerence,  then  to  be  ftokjn 
of.  1.13.3, 

who  are  the  children  of  'God. r . 
14.18.  they  are  borne  the 
fonnes  of  God  by  faith.  2. 
13  Ltheirfchoole.     1.6.4 

the  name  of  God  is  profaned 
three  way  es.  1.8.14 

the  name  of  God.  1. 13.  20. 
what  it  fignifieth  in  the 
Scripture.  X.l?.7« 

Cod  mufl  be  obeyed  before  ma 
1  2032. 

the  worfbip  of  God.     l.f.6. 

the  power  of  God.  4  «7.14.  & 
2.8.1  J,  ecclefafticali,  4.8.1 
&  47.6. 

till  things  ccme  to  paffe  by  the 
ordinance  cfGod.  3  23 ,6. 

thepowsrofGod.         3 • 11.4 

what  we  owe  to  God.       2.8.2. 

theeffecles  of  the  pre  fence  of 
God.  1.1.3. 

Godlineffe  dt  fined.  1.2.1.  the 
rule  of 'godlineffe.     3.7/0 

yfe  of earthly  goods.     3.1  o.r 

giuing  of  Goods  to  the  church 
bringeth  great  comfort.  4.1 

4- 

the  Gofyellwhat  it  is.  2 . 9 .  t  . 
the  doSirine  of  faith  3 .2 .6. 
hi*  partes.  3.3.1.^3.3.19 


ABLE. 

the  relation  betweene  tht 
Gofpell  and  faith.  3 . 1 1 . 1 7. 

lohn  put  betweene  the  Lawe 
andtheGofpell.       2.9. y. 

true  GouermuYs.  4.9. 1 2,  how 
they  are  to  be  obeyed.a.^.iz. 

the  augmenting  of  the  Vcpifh 
Gouemment.  4.  7.1.  &  4, 
1 1. 14.  encreafed  by  fpoile 
androbbiyie.^.ii.a  har- 
bour fcr  dew  Is,  4. 7. 1 8.  at 
this  day  at  the  worft.  4. 7. 
2i./6e  beginning  therofo;. 
7.1. 

Couernment.  4.1 1.1. 

Grace  receaued.       3 . 1 4. 1 2f 

Grrfc*  g;W»  without  defert. 
3.23.11. 

Grace  wording ,  4»  </  wording 
together.  2.2.6. 

/&*  Wff  of  Tope  Gregorie.  3  • 
249. 

Gregorie  the  "Pope,  4.7.1 2.  <»> 
4.1  l-ll.his  humilities  J. 1 3 

Gregorie  might  be  called  the 
lafibifbop.  4.1 7.44 


H 


Aiy/wg  om  of  hand.  4.4. 4. 

Holding  yp  ofHandes.  3 .20.  J 
fitiir.g  at  the  right  hand  of  the 
father.  1  jtf.if. 

Hardening  of  the  hart.  2. 4.?. 
/&*  c<w/f  of  *A«  Hardening  of 
th$ 


THE     TABLE- 


the  hart.  3.2.1. 

example*  of  the  hardenejfe  of 

the  Hart.  3.24.12. 

Hatred  is  manflaughter.  2.  8. 

Hatred  of  finne  is  the  begin" 

ning  ofrepentance.  3 .3 .20 . 

the  Head  of  the  minijierie.a* 

*-9> 

Hearing  of  the  worde.  1.  8. 
28. 

hell.  2.16.8 

Henrie  the  Emperour  did  fell 
holy  things  of  the  Church. 
411.13. 

Heretics.  4.2.  f. 

Holineffe  ^whence.       3.21.2. 

perfcclkn  of  Honour.  2.  8. 
I*. 

Hope  of 'eternal!  life '.  !.<.$.  to 
the  lfrael'tes  and  vi  one.z 
10. 7.  the  fame  rewarde  of 
faith.  3.18.3. 

Chrijiian  Hope. 3.2.24. of the 
faithfuU.^.S.^.a  companio 
of  faith.  3 .2. 4*.  ofeternaU 
Lfe.  i.f.g.to  the  Ifraelites 
andvtallone.        2.10.7. 

true  Humilitie.z. Z.11.&  3. iz 
6.  it  is  the  way  to  Chrift.  2. 
8.3  jtgoeth  before  prayer^ 
3.8.1.  xvhatthinges  agree 
with  the  humilitie  of  Chrift 
2.14.2. 


Jacob  his  hope.  2.10  il 

Idolaters  are  without  God.  \. 

S.I2. 

Idols. 1.  10 .1. their  original!.!. 

n.8. 
Jdolatrie.T.li.i.  &  1.3.1.  & 

X  .5.  ir.  rafhnes  ioyned  with 

ignorance  begat  idoUtrie. 

i.fir. 
lephthahisvowe.       4.13.3. 
lerufale  is  called  by  the  name 

of  God.  I-I3-9. 

Ignorance  which  UfaithfullU 

better  the  raft?  knowledge. 

3-M-4- 

Ignorance  of  man.  3.  2.3.  vo- 
luntary.^. 2.  J  fuperftitiout 
1.4.1. 

tfc  fang*  of  God.       1.1  f  .3. 

/»  befiowingofgoodturnes  the 
Image  of  God  lieth  hid.  3. 

certaine  excellent  gif/es  of  the 
Image  ofGodremaine yet 
in  man.  2.2.17. 

the  Image  of  God  what  it  U.l, 
15.5.  of  what  manner.  2. 1. 
4.  it  is  a  great  argument  of 
bountifulnejfe.  3 .7.6.  howe 
the  Image  0/  God  is  in  mei 
i.if-3. 

Images  tah^e  away  the  fear  e  of 
God.  1 . 1  it6.  the  differece 


THE 
httvptene  fedre  and  terrour 

3.1.27. 

Images  when  they  were  placed 
in  the  Churches.  1. 1 1. 13. 
they  are  not  to  befitffered.  1 
1 1 .1 2.  they  are  lay  men  or 
rather  ignorant  mens  booths 
I.I  r.y.  the  glorie  of  God  is 
defiled  by  Images,  i.ii.t. 

fbme  diuine  things  put  in  lma 

ge  j.i  .  1 1 .9.  they  takf  away 

■  the  f ear  e  of  God.    1.11,6. 

Jmpofition  of hands,  4.T  9.4.  & 
4.19. i^.the  vfe  thereof.  4. 
3.1*. 

»>e  commit  no  cuiUby  Impojt- 
tion.  2. 3 .5". 

Indifference,  3.19.7. 

things  Indifferent.      3.19.7. 

Indulgence  what.         3.f.T. 

Infantes  by  hereditarie  right 
are  contained  vnder  the 
promife.q,  1 6.2£.  /tar  tfr<? 
fta  members  of  Chrift,  4. 
I*.  31.  heires  of  the  king- 
dome.  4. 16.22. 

jpjjy  Infantes  are  not  to  be  ad- 
mitt ed  to  the  Lords  Supper. 
4.1 6.$o.how  they  are  rege- 
nerate. •      4,16.17. 

Inferiour  caufes.  1 . 1 7.9 

Infidels  receaue  only  thefigne 
of  the  Sacrament  but  not 
the  thing  fignified. 4.19. $3 

Infidelitie  the  firfi  caufe  ofe- 


TABLE. 

t*iU.  a.x.4; 

agood  Intent.  1.4.3. 

Interceffionforthe  dead.$,zo. 

21, 

Inuocation.z$.i6.itfolloweth 
humiliation.^, z  the  cau- 
fes of  it.  1. i.r. 

lnuocatio  onfome  mans  name 
3.20.2  ?; 

/0/;«  confiant.  4*7  •' 6 

Ifaach  his  hope.  2 .;  o.  1 2 

/ta  ludgementofGod.  1.5.6. 

ludas  numbred  amongefl  the 
clebl.  3.2.2,-7. 

*&*  ludgemets  ofGodare  wo- 
derfulldeepe.  1 .1 7.2. 

<&*  ludgement  of  God.  1.5.6. 
dr-l.io.  2^3. 21.1.//J* 
a  depth.  1.17.2. 

/Ae  A?/?  ludgement.   2.1 6.1 7. 

Po/v]/3&  iurtfdiclion,  4.7, 5.  $• 

4.7-9. 

ecclcfiafiicall  Iurifilic~ti0n4.ll 
1  the  vfe  thereof,   4.1 1.4. 

affliction  put  fcr  lufiice.^  .8.7. 

theloueofluflice.         3.6.2,. 

*&  <?  giW*  <?/  Goe/  /w  lufiificatio 
3.13.1. 

*ta  jwTZ  e/  God  i*  /ta  ra/e  0/ 
lufiice.  3.23.2. 

the  receipt  of  hifiice.  3. 11. 4. 

*  &(?  lufiification  of fahh.  3 .11 .1 

/0  &e  iufufiedywhat.^  ,U.i. be- 
fore God  what.  3.11.2.  £*- 
fore  men.  $. 11, i.by  worses 
what* 


THE  TABLE. 


xbat.  3 .1  l.z.by  faith.  3 . 1 1 . 
2.  it  is  ioyned  wit!)  rege- 
neration .3.11.2.  luftifica- 
tion  the  beginning  of  kue. 
3.14.*. 


K 


the  Keyes  of  the  kjngdome  of 
heauen. 3.4.14.  ^3.4.20. 
^  ^.l.zz. theirpower.^.^. 
14.  no  power  without  the 
word.  5.4.14.  to  whom  they 
are  geucn.%.  4.20.  they  are 
the  rvord  it  f elf.  4.^.4 

5  efiates  or  degrees  in  King- 
dome  r.  4.20.  21. 

the  fruit  e  ofchri(i  his  King" 
dome,  2,.T?.4. 

Kingesnmfing  fathers  of  the 
Church.  420.5'. 

bowingof  the  Knee.      3.5.8. 

the  Knowledge  of  God  ingraf- 
ted in  man  naturally, 1 .2.3 . 
it  it  decayed  and  extingui- 
fhed.  1.4. 1.  the  end  therof. 
i.z.l. the  ejfecls.i. 1. 1.  the 
knowledge  of  Chriji.  3.2.6. 
the  Knowledge  ofmanttwo 
fold.  I.I  J.I.J*  confifteth  in 
two  things.iA.i.the  effeSis 
l,\.\.end.z.\.\.fruit.z.\.z 
who  he  is  that  profit eth  by 
the  hnowledgof him f elf. z.z 
io.the  rule. i.i.z.&l. *.i- 

.  the  Knowledge  of  God.i.  5.8, 


the  end  thereof.         1.2.1 

Knowledge  what.4.104.  rafh 

Knowledge.  3.13.4 


aLaberinth.  T.3.31. 

thereuenues  of  Lands  4.5.19, 

eSr  2.4.2.(^4.19.1  3. 
why  the  Law  was  giuen.z.7.1, 
it  is  the  rule  ofiufiice.i  .1 7. 
z,the  Law  twofolde.  2.  8. 1. 
the  fumme  of  it.  2. 8.5 1  .the 
vfe  of  it  againflthe  wielded 
2. ,7. 9. the  end  of  the  Law.z. 
7. 3. mo  tables  thereof.  2;  8. 
1  j.thc  vfc  of  the  moral  law 
z,7,6.the  ceremoniaU  Lowe 
is  abrogated.z.i  .\6.the  ex- 
pofition  of  the  moral/  Law.z 
8. 1.  itteacheth  the  hpow* 
ledg  of  God  &  ofourfelues 
2.8 .  i.the  giuing  ofit.i  ,8.9 
thepromifesofthe  Law.$, 
1 7.6.the  Lawe  iuftifieth  no 
man.  3.11.18.//«  aftlent 
magifirate.^.  20.1  /[.it  is  not 
fubicSito  be  chaunged  of 
wtfw.3  19. iS.the  peeping  of 
the  Law  is  vnpojjtble.z.j,^ 
the  lea(i  thing  in  it  coman» 
ded.  2.8. 1  o.  a  rule  of  good 
life. z.y.i  3  .the  diflinSito  of 
the  Law.^t  zo. 15. the  cofent 
of  the  Lawe  with  the  Gof- 
peU*  a.  10. 1.  Chrijlgiueth 


THE 
that  which  it  denieth.  z,  1 7. 
%,why  Chrift  makftk  men- 
tion fometime  onely  of  the 
Utter  table.z.Sjz.whetber 
the  tenth  commaundement 
befuperftuous,       2.8.49. 

the  fumme  of  the  Law.  2.8.?i 

the  peeping  of  the  Law  imfof. 
fible,  2.7.  J 

Equitie  in  making  Lawes,  a, 
20.16. 

how  mens  Lowes  aye  enacled.a. 
1 0.1.  how  to  be  k{f>t.$.io%i 

JLcdefiaflicall  Lawes  which 
are  good,  4.10,27. 

Cod  is  the  onely  Lawgmeu  4. 
10.7. 

the  LaweofVope  Innocentim 
abrogated,  3 .4.7 

the  Law  of  contraries,   3.13.9 

Lazarus  was  unbound,  3 .4. 6, 

Vfhy  the  Lcapers  were  fent  to 
theVriefi,  34.4. 

the  fuperftitious  kjpingof  Let 
4.12.20. 

Leo  the  Tope.  4.7. 14. 

the  beginning  of  a  Chriftian 
Life.z,z. 22.  the fumme,  3. 
7,l,the  parts  3 &z.&  3 .7. 
4. 

things  neceffarie  for  Life,  3. 
10.1. 

this  life  is  the  bleffing  of  God. 
2.9.3.  vty  if  **f°  efeemed 
of  the  fathers,         2. 1 1.3 . 


TABLF. 

what  things  delight  Ufe.$.\0.i 

Libertie  ofCbr/ftians  coftfteth 
in  three  things,       3 , 1 9 ,1  ,> 

ZJg&tt  naturall  created  for  our 
vfe  to  fet  forth  the  wifdom 
andglorieofGod,    1.5.13 

Lombard.u.p.  his  error, 3.2. 

43- 
Lojfesare  to  be  borne.i .  17.9. 
Luflstobe  condemned.  3.3.1 2. 

harts,  4.17.3^. 

*&*  *»d  &fcope  of  mans  Lyfe, 
l*%  !•&  3. 6.f.thinges  ne- 
ceffarie for  the  fame, yio.t 


M 


*£f  Magijirate  is  to  be  obeyed 
4  io.?.eb"4  20  zj.howfar 
2.8.38.^4.9.12.  thinget 
mouingto  obedience, 4.  20. 
29. 

*&*  Magijirate  a  liueiy  law.  4. 
7.0.1  q.hU  office.   4.20.9» 

the  Maniches,i,j  $.$.&  2.13 
2.^3.25.3. 

M<tns  pouerty  $.zo.\. his  skill 
in  diuine  matters,  2. 2. 27. 
man t  power  in  fpirituall 
things, z,z.  1 8.  hisruktwo 
fold.$. 19.1$. what  man  can 
do.zz.i^.  man  fell  of  hit 
owne accord,  i.ij.  8.  «w» 
depriued  of  the  giftes  of 
grace.z.i.q.  his  fall,  2.1. 1, 
PUOU 


XHE^tABLE. 


mm  dulneffe  andfeare.  I. 
y.io. his  knowledge  i.fold. 
J.l.hhis  gifts  of  knowledge 
confift  in  two  things  2.1 .1. 
natural! man  mill,  2.4.3. 
hours  &  time  to  be  appoin- 
ted for  prayer.  3.2.28. 
Mans  fafl.z.i.i.z.fold.i.19.7 
flipperie.  4.1 . 1 2.  W4»  s  con  - 
«to/on  miferamle  after  his 
fall.  2. i.i.t&e  caufe  therof 

Af  <iw  teafom'nfpiritualmat» 
ters  blind,  2.2.19.  the  force 
thereofi.i.z. 

Mans  efiate  without  Chriji  it 
miferabU.  4.17. ,37. 

Mantvsalice.1.44. 

The  beholding  of  mans  mi fe- 

r/V.i.i2.f.#3-i4-J- 

?T«/>  what  meat  e  newe  men 
mufl  be  nourifbed^.i  6,a6. 

Mann*.z.i6.6. 

Mannah. i.i$.io. 

Marcion.  2.13.1.^4.17.17. 
the  blood  of  the  Mar  yres. 
l.iS.i^.the  fruit  therof.  3. 
f.4. 

Tfo  Af  4/7*  /A**  Hydra.+  17. 
tf.what  it  /J.4.2. 2.*fie  co- 
pojtticofthe  Maffe.4.1 0.1 9 
*6*  venues  therof  4. 18,1. 
the  contrarietie  of  it  with 
the  hordes  fupper.$.\%.  1 1 , 
Momination.  4.18,18. 


Go<//j  the  Moderator  or  go» 
uernor  of  all  things  1.16.1, 

Matrimonie  called  the  defi- 
ling oft  h  e  flefh  .4.19.36. 

Siricius  the  Vcpe  called  ma- 
trimony the  pollutio  of  the 

fle(b.$.iiM' 
Matrimonie  forbidden^.!!» 

23- 

Chriji  is  our  Mediator.  3 .20. 
j. he  it  the  way  to  God.^.z, 
l.his  office. lAl.i.one  Me» 
diator  both  to  lew  <&  Gcn- 
tile.i.io.e,.  hitglorie  more 
brighter  by  his  afcention.^, 
20. 19.  the  two  natures  of 
the  Mediatour  makg  one 
perfm  2.14  1.  the  tyitting 
of  them  together  .2.1 4,1. 

Godlie  Meditations.i.').5.& 
Xfi4.1i.  &  3.25.  i.wo  grace 
without  a  Mediatcur.  1.6. 
i,hirobedience.i.ii.$. 

The  caufe  of  meeting  together 
in  the  Church.i.S.j  2. 

Mercy  &  truth  icynedtegea* 
ther.i  13*4. 

Mercy  of  God.  i,io.2.e^  I.f. 
6jheforeknowlege  of  Me* 
rites.$,ii.z. 

^n  euill  of  Mmtt.^.\  $ .  z. 

What  it  is  to  Merite.  2.17.3, 

Merite  dependeth  vpon  mer* 
c/V.2.17.2. 

Michael a  great prince. i.ro. 


22. 


THE    TABLE. 

2. 20. 


What  matter  men  are  to  bee 

called  Minificrs  ,and  howe 
affeftcd^&  by  what  meant 
and  of  whom.  2  8. 16.  the 
rites  in  calling  Minifiers.a, 
3.1 .  the  differ enc  e  between 
the  Miniflerie  of  the  Go- 
fpel  and  the  Leuiticall,  4. 
12.25. 
the  head  of  the  Miniflers . ,-'4. 

Myraculom  comming  out  of 
thegraue.  5.17.29. 

Monarchic  laudable.    4.6,8. 

Montanus.  4.12.23. 

Mcrttficarian.Z. 1 6.7  .&  3.3. 
$.whai  it  ^.3.3.3  .the  figure 
therof.^.\^.p,when  it  hath 
place  m  vs.  3 .7.7. 

Mofes  his  myrades.      7.8.5. 

the  authoritie  of  Mcfesiial- 
leadged.  1.5.4. 

the  idle  life  of  Monies,  4. 13. 
19. 

^/'/7;  Monkj.a.  13  .t  9. 

colledges  of  Monies.  4.  13.8. 

auncitnt  Monies. 4.1  ^.%.  their 
perfection.^.  1 3 . 1 1 .  *6*'V  '  - 
dler.efe.  4  1. 10. 

*fo  Motions  of  the  mind.i  .1 8. 
z.hvpower.  2.22, 

4  Myfterie.q.  14.2.  by  illumi- 
nation man  vnderfiandeth 
the  Myflevies  of  God.  1. 


N 


T^aaman  had  an  ebfeure  faith 
3.1.32. 

7S{abiichadne\er  theferuaunt 
of  God.  20.27. 

T^aturej^.^Jdam  the  roote 
of  wans  l^ature.  2.1. 5.  r/>* 
/»•«/><?  fpingmg  from  the 
fame  is  corrupt. 2.3.1. 
w<w/  renewing^  1.1 5.4.  */>e 
/orce  of  nature, z. i.i  A;*  who 
haue  pudied  to  attayne 
•vnto  vertue  nature  being 
their  guide.  2-3,3» 

TSaturalifis.  1.5.4. 

fta  rearing  of  nature  howe  it 
was  done.  1 . 1 5  4. 

l^ighbour.i  .8.  tf.why  we 
mufido  him  good.   2.8.39. 

TS(e florin*.  2.14.4. 

l$icenecouncell.  1.11.14.^ 

4.17.36. 
7S(ouauans.  4 1 .2  3. 

Tjourifhment  what  it  tf.3.4.2. 
ita  endof7ypuriftrwet.$,io.z 

o 

ftfdc/V>.  2.8.25. 


THE 
the  Obedience  of  the  mediator 
2.11-3. 

Obedience  acceptable  to  God. 

Off  /ice  twofold.  3.1  9.1 1 

popi/Jj  Offictalr.  4. 11. 4.  their 
inrifdiclto  ridiculous,  4. 1 1 .7 
thefmtes  of  the  Omnipr.tcn- 
cieofGod.  1.163. 

Oracles.  1.6.2. 

Order  in  the  Church  neceffary 

4.TO.2S. 
Ordering  of  mini  fieri  by  lay- 
ing en  of  hands.      4.4.1  f . 
Ordcringes.  4. 4.1  o.  the  rites 
therof '4.4/4.^  4.7  A*'  cer- 
tain times  oftheyeare.^.^.io 
none  owht  to  be  crdred  with- 
out  examination.       44.14. 
inferior  Oiders.$,\9hi6.&  17 
the  greater.  4. 19.23.  the 
fweetneffeofn.     4.19.1a. 
Original!  fnne.  2.1.5 

Ofiandcr.     z.\^6.<^i.n.$. 


Tar:icip.".tion  cf properties.  2. 

4.1.^4.1^.30. 
VapHU  oaparedto  the  lewes 

Tapiftft  rett,  baits.  4. 10.12. 

Tafiov.ri^  3.4.  their '■Pice. 4.$ 
$.&a.  12,  2.  r.  .*fw  ro'Ae 
ehurch.A:  t.thcy  nnftbc  a 

•    kttedtopartUuiar  .hhtihes 


TAB  LB. 

^.7. they  mufl  be  v/atchfi.lt, 

4.1.1 5  blind  pa  flours.  4  9.3. 

when  they  are  free  fro  curfe, 

412  ir. 

Tatiece  neceffary  for  the  god» 

h.  3  8. 1  o.  #•  3 .2. 3  7.  cf  /6* 

faithfull  ,i  .i$.i. the  diffcrece 

betweenc  the  patience  of  the 

philofophers  y  Chriflias.%$ 

1 1 .  howpatiece  it  tried.  3 .8.4 

Vamarch.  4.4*4. 

Telagians.      i.\j.&  2.1.7. 

Venfiom  muft  bepayd  to  prin- 
ces. 42.13. 

our  owne  perdition  or  dcf.ru* 
Elian.  154. 

W<?  ofTerfe&io  vain,q  1 .20, 

Pr  »v/r  */  ///<».  1 . 1 7.1  Oi 

Veimtffion  all  one  with  com- 
mandement.  x.16.8 

Termiflf^n.i.iG  Z.permiffion 
&  will  in  Gsd.t.y.^.thc  di- 
jftntlio  ofpermiffio.j,  ^3 . 8. 

Verfeuerance.  2  4. 8. $«3. 20, 
%\.the  gift  of  God.  2. 3 . 1  r, 
jp&y  neceffary  in  prayer, 3 .  20 

7.C^  3 .10.1%. in  faith. 3 .2.40 

*6r  grace  0/  Vafaterance 
whence.  2.3.14. 

Terf  n  what.r,j$,6.  accepting 
of perfons  3.23.10.  double, 
3 .  1 7. 4.  whether  the  worde 
pctfn  b  e  found  in  th  ef  ri- 
pture.  l.i?  z.rrhat  it  ta 
bee  vnderftoode  by  thh 
Ec 


THE    TA 
word.l.i;  .11. diftinguiftjed 
by  properties ,  rj^.f. 

God  dirccleth  Tarticulare 
things.  1. 16.5. 

whether  Peter  were  the  firft 
Tope .4  6. T,,hw  peregrina- 
tion. 4. 6. 1 4.  his  confejjtu» 
4.6. 6.  whether  he  were  at 
Rome.  4.6.13. 

Thantafies  to  be  codemned.z. 
8.50. 

the  enour  of  the  Thar/fees.  2. 
8.26. 

?la;o  hi*  iefte.  4.1 8.1  ? 

necejjttie  of  ciuill  Pollicie.  4. 

.  20.3.  the  kinds  thereof.  4. 
zo.8. 

ifetf  'Pcfr  &w  banner.  4. 7.26. 
£i*  authorise.  3 .5,2.  wore 
abhomination  vnder  hint 
thenvnder  leroboam.q.  2. 
9.  jr/>ew  /w  author /tte  ea> 
creafed.  4.7  1  2. 

*fce  Pe/>* hi*  robberie.  4.5, 15. 
horvefarre  we  are  /polled. 
2.2.1. 

*&e  "Pop*  /j«  vicars»      4.?.?. 

the  Topes  canons.       4.5.16. 

Z>9/>//&  Chryjme.         4. 1 9  7 

*&*  P<?/>e  4  keeper  of  the  trea- 
fure  or  ftorehoufe.y.f.z.the 
Chryfme  of  Baptifme  of 
Chrifiims.  419  9 

Tope  Paul.  4.7.24. 

Top  e  Clement,  47»*4» 


BLE. 

1  t  "Po/?*  hit  fchoole.4.  IO.14. 

TopUhfollie.  4.19.3  3. 

thefcjuareofTouertie.  $ .  1  o.  f 

j&p  Vouertie  of  the  Miniftert 
ghrious.  4.5*17. 

ear  eww*  Tower.  2.8.3./»  &«- 
mane  affaires.  2.2.13 

Poirer  without  lyiowUdge.  3, 
411. 

/fo  Pride  of  the  Tope.  4. 19. 
29. 

Trayer.  3. zo.i.  what.  3 .  20.2. 
thefrute  thereof  3.  20. 3. 
*ta  diuifon  of prayer.%. zo. 
3  ?.<#■  3 .20.28.  ffce  orc/ey  0/* 
prayer.  3.20.4.  particular 
prayer. $.10.39.  the  feeling 
of  our  want  jtirreth  vr  vf> 
vnto  prayer*  3.20.  6. hope 
necejfarie  in  prayer.  3 .  20. 
IT. 

Trayer  is  thefteech  with  God 

3.20.2. 
Tray er  ought  not  to  be  made 

inafiraunge  language.  3, 

why  Prayer  ts  mutuall  among 
theliuing.  3.20.24. 

T*  ay  er  for  the  dead.  3.5.10« 

the  Trayer  of  Chriji.  1.13.12. 

Treaching  of  the  word  of  God 
is  nectffarie  to  faith  3 .2.33 
the  end  of  the  preaching  of 
the  Gojpcll.z.\o.4.thene- 
cejptie  *f preaching.  4. 3.  * . 
why 


THE   TA 
rthy  Chrifi  preached  not  in* 
continent,  ft»  It.  12.  men 

lightned  without  pre  aching 

Tredefiination  what.  3 . 2  r .  J . 
thefiutc  thereof.  3.11. 1. 
the  handmayd  of  eleEiion, 
2.2 1.9.  the  mention  of  it  is 
not  to  he  buried.     3 . 1 1 . 3 . 

the  Prieft  his  anncinting.  4. 
19.30. 

the  Tricfthoode  reftgned  to 
Aaron.  4.11.8. 

the  PriefthoodofChrift.4.6.1 
the  fiute  thereof,  2.  1  ?.  6. 
hot»  he  was  made  a  prieft  of 
his  Father,  2. If. 2 

popifb  Pr  lefts,  4.8.2. 

Priefls  fbauing.        4.1^.22. 

rtaturat  Pride.  J  .1 . 2. 

"Pride  oftheflefh.      310.3. 

"Princes  ought  to  be  obeyed.  4. 
10.?. 

Princes  arfubietl  to  difcipline 
4.12  7.  what  their  author*, 
tie  is  in  ecclefiaficall  mat* 
iers.  4. 11.16. 

the  Promifesofthe  GofpeU.^. 
24.16. cf the  Lawe.^.17.6. 
conditional!. z.j  A..&  2.9.3 
the  promifes  ofG  orf.2.8. 1  ? 
inprayer. 3 .20.  ^.promifes 
of  life  prcfent ,  and  life  to 
come.  3 . 2. 28.  of  God.  2.  J. 
10,  in  Cbrift,  3 .2. 3  2.  tefti- 


BLB. 

monies  ofloue,  3.2.3 1.  /pi- 
rituall  promifes  confirmed 
with  earthly  benefits,  4.  \6, 
1 1.  they  mal^e  a  e^niet  faith, 
3 .2. 28.  by  the  hope  is  nou- 
rifhed.i  y.i.thepromifeof 
long  life  is  not  alw  ayes  ful- 
filled- 2.8.37. 

the  free  promife  of  God  U  the 
foundation  of  faith. $.1.19* 
the  vfe thereof. z.  J.  10.  & 
*••  8. 37.  &  1. 18.1.  in  the 
Supper,  4I7-1- 

Prophets  who.  4«3-4« 

Prophets  called feers.    4.8.3. 

the  truth  of  the  Prophefies.i, 

8.7. 

Prophefiet,  1.6,1 

afalfe  Pronerbe,         2.8.  J.. 

the  ende  of  Gods  Prouidence, 
x.l  7  .j,  the  finite,  1. 17. 1. 
brought  topaffe  by  meanes 
1. 1 7.4.  what  prouidence  in 
thinges  to  come.  1 .1 7. 3 .  in 
things  pafl.  1 .1 7.3 .  /w  f/?4« 
blifhing  Kings4.zo.16.all 
thinges  come  to  paffe  by 
Gods  difpenfation.i,  1 7. 6. 
no  wind  arifeth  without  it. 
J .  1 6. 7.  lining  thinges  are 
fubie&to  it.  1.16, 2.  what» 
foeuerUdone  itproceedeth 
from  it.  1. 1 8.  t 

examples  of  Prouidence  in  the 
gtuerning  ofktngdomes.  4. 
Ee  ij 


THE 

10.3. 
Trotting  of  a  mans  felfe.  4,17. 

4- 

Vurgatorie  how  it  was  inuen  • 
ted.  3 . 5 .6. the  f mite  of  it.  3 . 

TuntjJjmentofpnne.  1.17.^. 


o. 


curious  Queflions  unprofita- 
ble \7iuji  be  reiecled.  1.14. 
I. &  z.i  1. ?. 


R 


R<*/&  /£/wg*  w«/2  £*  taJ^heed 
of.  4i?.i4- 

Readers.  4.4.L&44  9. 

"Rebellion  againji  God.$.  1.15. 
a  great  offence.         4.1. 1 J 

Recreation  for  femantes.  2.8. 

Regeneration.  !.$  .6.  hyfayth. 
3.$.i.&$.}.9>frowhence 
i.i.-jjhe  ende.  1,1$ 4.  & 
3.6.1.  the  degrees  thereof. 
4. 1 6.3 1  .ioyned  with  iuftifi- 
cation  $.\l,\l.the  ttorde 
of  God  is  the  feed  of  rege- 
neration. 4.1^.18.  regene- 
ratio  according  to  the  mind 
indfoulc*  2.3.I. 


table; 

true  Religion  what.x.i.i.what 

it  dffiretbfromfuperflitto. 

i.it.t. 
the  antiquitie  of  the  Religion 

oft  h  e  Egyptians.       i  .8 .4. 
Rcnnfflon  what.  5 .  4. 2  j,  it  it 

onely  found  in  the  Church, 

4.1*11.  it  mal^eth  peace.  3. 

13.4.  conditionally .10.4 £ 

it  is  freely  geuen  vst  hut  it 

coil  Chrifljnll  deare.  1  3, 

16.4. 
to  Renounce  ourfelues.  3,3.8. 
Repentame.yi.^.thefaxtsof 

the  definition  thereof. 3.3. 

6.  the  kindes  thereof.  3.3. 3. 

*&f  effeBes  thereof,  3.3.1  f. 

the  fruit  es  th  ereof.  3.3.16. 

ardincLYie.  33.18.  tf faith. 

3 .3'.  I .  the  beginning  therof 

is  the  hatred  of finne.^.  3. 

10.  it  is  the  gift  ofGod.$,$. 

21.  neceffarie  in  prayer,  j. 

20  j.Legall  andEuangeO- 

call.  3.3.4. 

so  !(*/*»*  in  facecloth  &  afhes 

3-34. 
pop/'/fr  Repentance.  ^.  J. what 

partes  it  hath.  3.4. 1,  e*r  4. 

19.14. 
Repentance  of  God.  1.17.12. 
mourning  in  Repentance,  3,3. 

17. 
*fo  f«itf  of  Reprobation.}.!!. 

II. 


THE 
ftirituallRefl.  2.8.28 

theRefurreclionof  Cbrift.  i. 

16. 13.  the  finite  thereof.!. 

16.1$. 
the  Refurreclion  cftbe  godly. 

3. 2?.  S.it  is  accidental/ to 

the  wicked.  3-i.f. 

the  Refurreclion  of  the  flefh 

hard  to  Be  beleeued.  3.2  y, 

3. 

the  certaintie  of  the  Refurre- 
clion. 3.Z5.3. 

Hfuelationt.  4. 8.J .  o/rAe  ^f- 
nabaptijis.  1$.Z 

Rewardes  of meere  grace.  2.4. 
2. 

*&*  fon?<n-rf  *>f faith  is  Ife  e- 
ternall.  3.18.3. 

the  loue  of  Righteoufnejfe.  3. 
6.1.  why  the  Sain&es  re- 
cord their  righteonjhcffei. 
I4.18.  OurRighteoufnes  is 
in  the  death  and  refurre- 
clion of  Chrifl.  3.  1 1. 12. 
grace  goeth  before  our 
righteoufnejfe.         3  1 8.  J 

Righteoufnejfe  and  iufttfica- 
tion  are  not  fettered.  3.11. 
0. 

tofufferfor  Righteoufnejfe.  3. 
8.7. 

the  Righteoufnejfe  of  faith.  2. 
11.4.^3.11.21. 

the  Righteoufnejfe  of  faith.  3. 
11.21. 


TABLF. 
Right  eoufntffe  of  man  ,3  .T  4  .t 
Righteoufnejfe  of  God.  [.101 

&I.16.3. 
the  Righteoufnejfe  of  the  Law, 

3.1 1.14. 
the  Rod  called  a  fcrpent 4.17. 

if. 
why  Rome  is  of fo  great  honour 

4.816. 
why  no  Church  at  Rome.  4.  7. 

the  Rtidimenu  of  infirmities 

10.31. 
a  double  Rule  in  man.  3.19.5'. 

(#»4.20.1. 
the  people  ought  to  be  Ruled 

by  three  thinges.    4.  20, 

22. 
the  Ruyne  of  our  foules.z.  x. 

10. 


the  Satramentet  what.  4.  t?. 
1  f .  infiituted  onely  of  God9 
4.I9.  2.  gcnerallie  ty\en 
for  ante  figure ,4.14  I  8.r/?tf 
diffn-encc  cfth'L  4.14.20. 
there  beeondie  two  Sacra~ 
ments.^.iS.i^.the:'  da  not 
giue  grace.  4  14.14.  the 
thing  way  be  feucredfrom 
the  figure  .4 .  14.1  $Jn  n/?<** 
//«7  confiji^.l  A-.^jhey  are 
asfeales.i.i^.j.no  Sacr*- 
£.  e  tij 


THE    TABLE. 


mem  without  promife .  4. 
14. 3.  howe  they  confirme 
faith,  4.14.9.  the  Sacra- 
ment1  vfboth  lave j  one  in- 
deed, 4.14.16. 
the  true  peeping  of  the  Sab- 
both.  2.8. z8. 
the  Sacrifice  of  Chrifie  is  not 
iterated '.4.18. 3.  the  compa- 
rifon  of  Mofes  his  Sacrifice 
and  the  Eucharifte,  or-  Sa- 
crament of  the  bodie  and 
blood  ofChriji.  4. 1 8. 1 z.  of 
Menoah. ^.lo.z  <i.  two  Jyndt 
thereof 4.  18.15  the  Sacri- 
fice of  thanhjgjuing.  4.18. 
1 6.expiatorie.  418.13.  our 
Sacraments.         2. 1  j .  1  £. 
the  Sacrifice  of  Samuel  a..  10. 

**\ 
the  Saimes  doe  neither  heare 

nor  fee  what  we  doe.  3. 20. 

24.  ^ 

the  glorie  of  Saints  not  e  quail 
3,1?,  10.  why  they  remem- 
ber their  rightewfneffc.^ . 
14.18. 

the  finnes  of  the  Saints  are 
pardonable.  2.8.59.  tntlY 
weaknejfe.  4»l>*4> 

the  interceffton  of  Saints.  3. 

10.10. 

Saluation  certaine  .4.13 .3./^ 
caufes  thereof,  2  .17  .a.  $• 
3.14.  17.  Chriji  the  mat- 


ter thereof.  z.17. 2.  Chrijle 
hath  merited  Saluation  for 
f'v  Z.17.T. 

Chrifl  is  the  material1  caufe  of 
Saluation.  ?**?3> 

the  degrees  of  Saluation.  3. 
i8.i. 

the  way  to  Saluation.  3 . 1  z .3 . 
to  Chnftc  his  humilitie.  z. 
8.j. 

the  error  of  Sam  and  \\ebecca. 
3.2.31. 

the  dtf cord  between  God  and 
Satan.  1.14.17. 

Satan  an  enuiourofGod.  1. 
S*z.he  ca  do  nothing  with- 
out the  willofGod.i  .16.17 
his  hatred  of  God.i. 14.17. 

Satisfactions  of  the  church  v- 
fed  of  our  aunce  tours.  3.4. 

37- 

SatiifaEfion.  3  4.24. 

Schifne  ought  not  to  bee  pro- 
cured. 4,1 2.1  z. 

Schifnatikes  who.^.z.^.  their 
meetings.  4«r3-4» 

the  ccrtaintie  of  the  Scripture 
i,6.z.the  power  thereof.  1, 
2. 1.  the  antiquitie  thereof. 
1.8.  3  .  the  interpretation 
thereof  4.9.1  ^.theautho* 
ritie  thereof  1.7.1  .nothing 
mufibe  be  added  therto.4. 
8.  3.  it  dependeth  mton 
wans  authorise.  1.7.  1. 
the 


THH  TABL?. 


the  reading  thereof  necef- 
fane.  I.  9.1.  By  the  Scrip- 
ture ,  the  bountifulnefje  of 
God  is  declared,   i.io.r. 

reading  of  the  Scr/pture  mojl 
necefftrte.  J  .9.2. 

Secular  men.  4  5.9. 

Securitie  dangerous  3 . 1 2.  8. 
*fee  f/^f?/  thereof.  3  .24  7. 

*fef  jfr/?  motions  of  Sedition 
taufi  be  cut  of.     4.20.27. 

Selfeloue.  $.74« 

the  Senate  of  the  churche.  4. 
1 1.6. 

Sephora  circumcifed  herfonne 

4..15.H. 

ifee  Sepulchre  in  the  Unde  of 
Chanaan  a  figure  of eternal 
felicitie.  2  1 2.13, 

Seraphim.  i.H  3. 

Seruttut.  1j3.22.cW.15-f. 
4»i i$^%and  2. 144  -aw*/ 
4.16.29.47^4.17.  ig.his 
dotage,  4.16  3  r. 

Singing  in  churches.  3 .20 .3  2. 

Single  life.  ^Az.zj. 

*  fee  conuevfion  of  a  ftnner  .^  .3 . 
T  .and  2.^-6.the  beginning 
of  his  turning  commeth  of 
God.  2.3 .5. «  #  the  worl^e 
of  God.  2.4.9. 

whyfinnerr  are  to  bepunifhed 

1. 17.5. 

Sinnes,%  .20.45.  the  diuifion,^. 
1 2.3  .originall  finne,  2.1.5. 


<z  »(i  2.  t  .  1 8 .  venial! .  1$. 
58  at,d$.$.i%. why  all  fins 
are  >cniall  to  the  Saints.  2. 
8  .^.whether  they  come  by 
propagation.!.  1 , 7  .alfnnes 
are  mortal.^. ^.iZjhe guilt 
andpumfhment.  3.4.28. 
whether  by  imitatio  .2.5.5". 
/fee  /u/r* a!  o/yfw  J*  the  be- 
ginning ofrcpetance.  3.3. 
20.  remifjton.  4.1. 11.  /fee 
^/1  againfl  the  holie  ghofi 

Sinnean  adutntitiaU cjua- 
titie.  2. 1 . 1  r.  Sinne  ofne* 
cefjitie,yet  voluntarie.  2.5. 
I.  tvhy  the  punishment  of 
Sinne  is  eternal/. 3. 25.5.^« 
b  ear e  the  proper  guilt.  2.1. 
8.  n?fe<«  S/Hwe  w  hremijji- 
ble.3  .3.21.  /fee  matter  of 
Smnc  in  the  regenerate.  3 . 
3  .lO.Sinne  dwell eth%  but  it 
reignethnot  inthegodlie. 
2. 2. 1 1.  the  necefjitie  of 
numbringfinnes.     3 .4.1 5. 

remifjton  of  Sins  to  vs  free% 
but  not  to  Chrifl.     3 .1 6,4. 

to  rede  erne  Sinnes.      3.4.3  5 . 

euerie  one  (hall bee  pumfhed 
for  his  orvne  Sinne.  2.  8. 
20. 

the  Sonne  cenfubflantiall .  j . 

13.4. 
theSovbomfs.  3.2.28. 

£  e  iiij 


THE     TABLE* 


the  Soule  what  it  is.  i.i  ?.  6t 
the  parts  thereof. \  17.7.  $• 
2.1.9.  r^*  5*"«/^  Aw/;  «or. 
3.15.6.  the  powers  of the 
Sonic.  2.  i.z.  whether  it 
conuey  into  man  thefub- 
fiancevfGcd.  1.1J  y.a«^ 
Z. 1.7. how  it  wxi  nonrifhed 
in  Chriji  his  bodie^.i  7.3  2 
C^rr/?  fr#  Soulcfuffered.x. 
10. 10.  //?£  motions  of  the 
Sbulc.  1. 1 8.  i. 

*ta  Sptritc  put  for  gifts  ."$.  2. 

3h 

td  giue  the  Spirit e.      4.19/. 

the  Studie  to  dte  well,  5. 23. 
12. 

the  Strides.  1  e.U. 

Stumbling  blockes  to  be  ami- 
de d  of  Magi  fir  at  es.  4.  io. 
10. 

popifh  Subdeacons.  4.1 9.33. 

the  Subietls  dutie .4.10.21. 

an  example  of  fubmiffion.  2. 

I?. 2. 

5k  fy?jf?<?H  c<\  1 . 1 3  .6. 

\>erpetuall  Succtfjton.    4.6.8 . 

nothingwithoutChrifie.  4. 

2.2. 
Suffr  agones.  4.18.2. 

the  Sunday  in  place  of  the 

Sabboth.  2.8.:  4. 

the  ft*b  alt  ie  of Super  ftition.^ . 

20.  22.  how  it  d'ifferethfvo 

religion.  i;I2.i. 


the  ttfe  of  the  Lordes  Supper, 
4.1 7.3 .ample  end  thereof. 
4. 1 7. 1. «fee  matter  thereof. 
4.17-  11.it  is  aconfirmatt. 
tion  of  faith.  4.1 7 . 1  jtfer- 
uethto  confefjion.  4.17.1. 
&10  lone '.  4.17 .1  .the fig' 
nification thereof .4.17 .7  it 
tithe  hand  of  hue.  4.17. 
3  8.  H'fy  /'/  ought  not  to  bee 
minifired  to  infant*,  a.. 6.^0 
it  pi  continual/  foode  to  the 
faithful/.  4. 18.  19.  u  hen  it 
ought  to  bee  celebrated.  4. 
17.  43 .  the  forme  cfadmi- 
rtifnng  the  fame.  4.  17. 
43.  it  nourifheth  thefe  who 
are  begotten  by  the  word  4. 
1 7.T .  it  is  a  great  ar gurnet 
of  confidence. a. 17  ^poifon 
to  the  vngodlic.  4. 17.40. 
phifickf  for  thefic\e,  4. 1 7. 
az.fvho  are  to  be  admitted 
to  it, a..  1 .1 5.  the  comparing 
of  n  with  Manna.  4.  14. 
24.  the  receiuing  of  both 
fignes  is  necejfjrie.  4 .17. 
48.  thebodie  is  diftingui- 
fhedfrom  the  blood.  4  17. 
47.  in  it  we  en'ioy  the  pre' 
fence  of  Chrifl.     4.17.31. 

how  by  little  and  little  the  vfe 
of  the  Supper  wear cth  out. 
4-'7  4*. 

the  contrarietie  betweene  the 
Lords 


THE    TABLE. 


Lord*  Supper  <#•  the  Mafi'e 

418.7. 
examination  of  the  Supper.^. 

repentance  in  the  Supper,  4. 

17.14. 

tl.  e  difiace  of  the  place  letteth 
not  the  vfe  of  the  Supper. 

4.17-1°. 
two  inconveniences  to  bee  4- 
uoided in  the  Supper.  4  17  f 
the  force  of  the  Lords  Supper. 

4.17-5. 
tl  e  Supremacie  of  the  Pope, 

4-7.3. 

the  fubtile  poUicieof  Sorce- 
rers, 1.8.6. 

the  Synode  ofT^icenc.^  9.10. 
of  Cenfiantinople.  4  cp.  ?. 
prouinciall .4. 12.21.  their 
vfe.q.Q.l  }. contradictions. 
4.9.  r  4.  of  breaking  downe 
images.  4.9.9. 


T 


7  At) ones.  4T2.23. 

diuers  l^nds  of  Temptation.-^. 
20.46.ro  Tempt  God.4.13. 
%.to  be  Teptedcfgod.3.2.4. 

to  Tempt  of  a  rafbe  %eale  of 
righteoufneffe.  4.1.6. 

why  the  aide  Te foment  U  cal- 
led the  minifierie  of  death. 
2,11  J.ofbottJagc.i.i  !.<?. 


the  difference  between  the 
old  Tefiament  &  the  new. 
2.11.1.  to  what  ende  they 
differ. 2.1  r.13 .  in  the  it  the 
truth./^.S.S.  the  figures  of 
the  old  Tcflamcnt.  2  1  r  .4. 

the  old  Tcflamcnt  &  the  new 
agree  in  three  thinger.  1. 
io.r. 

the  difference  of  both  Tefia- 
mentes  ctnfifleth  in  fine 
thingr,  2.1 1.  r. 

the  Tefiimcniecf  loue  i*  the 
promife  ofGod.%.  2.3 2. or- 
dinarie  worlds  are  Teflimo- 
nies  of  the  wfdome  of  god, 
1.5.1. 

the  Teftimonie  of  the  holie 
ghofi  excelleth  all  reafon. 

1.7.4. 

Thanl^giuing,  2. 1 8. 1 6. 

thefacrifice  ofThankjgiuing, 
4.18.16. 

two  kinds  of  'Theftes.i.  8.  45. 

th e  Th reatningt  of  Ged con- 
ditional/.  •  1.18.1. 

Threatnings  or  comminutions. 
l.f.ll.Threatnings.z  8.4. 

the  Traditions  of  the  Thari- 
fees,  4.  1  o.  16.  the  vices  of 
popiflj  Traditicnt. 4 . 1 0  1 9 , 

the  Tram  figuring  of  Chrift.q.. 

!7-»7. 
Tranfubf.Antiation.  4, 1 7 . 1 5 , 

#.4.1 7- i°» 


THE 
Trial!  of  the  holieghofte.  3. 

11.4-  - 
law full  tribulation, 4.20  3 . the 

end  thereof.  3.9.1, 

the  Trinitie,  1  .1  3.1 .  irAy  *fc# 

«awe  Wrfi  inuented.   1. 

13.3. 
*£*  Triumph  of  Chrifi.  3  6.9. 
Tribute  mufi be  p aid  to  prin- 
ces, •  4.20.13. 
TyrannieofBifhops.  4.1 16. 
cruell  Tyranny  in  the  Church 

4.t3.r. 
a  Tyrant  who,  4.10.24. 

why  a  T)  rant  mufi  bee  obeied 

4.10.28. 


V 


Vaim  glorie  and  confidence 
plagues.  3. 14.16. 

ybicjuitarif  they  -which  will 
haue  the  bodie  ofchrifl  e- 
uerie  where.         4.1 7.16. 

Veniallfmnes*  3 .4. 28 . 

the  Vexation  of  the  wicked.  3 . 

?.I2. 

y ice  ingrafted  in  vs  natural- 
lie.  2.1.  ?. 

Vifions.  1.6.2, 

Viuification  or  quietening.  2. 
16. j. what,  3.3  .$. 

Vncleanncjfe  forbidden.  2. 8. 
41. 


TABLE. 

the  forme  of  extreame  Vn8i* 
«».4.1 9.1 9.4  temporal!  gift 
giuento  thejipo^les.^.ig, 
19. the  dignitie  of  the  Vo- 
pifh  Vnclton.       4  19.10. 

Vnderflandmg  of  man.  1 . 1  ?  .7, 

perfonall  Vnion.  2.14.7. 

Vnthankfulnejfe,  1.5,4.  <#•  2. 

*/;  e-  y?gn  fication  of  a  Vow.  4. 
J}. 1. which  is  law full.  4. 13. 
2.?/;?  vow  of  repentance.^. 
13 .4  of  Virginities  4  17. 
aparticular  vow  4. 13 . 6. 0/ 
widdorfes.q.i^iS.thevow 
ofleptha  4133  .fuperfiiti- 
cw  1.4.1  i.j.ofleadingafin- 
gle  life.  4.13 .8  .a  r*/£  f  ©» 
mu$  bee  broken.  $.  14  20. 
*/;*  petitions  whereunto 
godyeldeth,  do  notalwaies 
pleafe  him.  3 .20. 1 7. 

</;*  f&)p  offingle  life.  4.1 3 .  17. 
afpecia.ll gift.  4.13  17.  4 
notable  t'ertue.      2  8.42. 

*fo  voice  of  God  #/<?*  againft 
figures,  I.I  1 .2. 


vv 


Wane  may  Be  law  full.  4. 20, 

II'.  becaufe  there  is  the 

fame  caufe  cf  making  ip 

now  which  was  in  former 

timet 


THE    T 
times.  4.10.12,. 

holy  Water.  4.10.10 

It  were  better  for  the  VVic 
J^ed  neucr  to  bane  becne 
borne. i.y.^Jnw  Godv/eth 
their  wotfy  to  fit  forth  his 
glorie.i.xS.i.theirpunifh- 
ment  2^.;i.thei.-tormets. 
j«~  5. 1 z.  their  refurreclion 
accidental.^. z$  9>th ey  tri- 
umph for  a  time  1.5/.  why 
they  are  to  bee  tcllcrated  in 
the  church»  4  1 .7. 

the  punifhmcnt  of  the  VVh- 
kcd.  34.31. 

the  Vrtllof  God  the  rule  of 
iuftice.3 .  J.  3  3 .  it  is  to  be  di- 
flinguifhed  frofinne.  118. 
4.  twofold.  1 . 1 7.2 .  &  3 .  14. 
1 6.  &  3 .1445 .  it  is  diftm- 
guithedfrom  thepromife.$ 
2-3 .8.  &  1.3 . 3 .  it  mufi  bee 
toyned  with  his  power.  4.7. 
t%  .  there  is  no  contrarie 
VyillinGod.  1.1 8.3. 

ffo  fT'/TZ  c/  hw»  //^  *9  an 
horfe.  2,4-r. 

*/>*  WmiUfliYxed  vpofGod 

1.16.7. 
*/.>*  V^ord ,  /jow?*  //  xw  rw<2^<» 
flefh.z,  14.  I.ffc  von/*  0/ 
God.1.16.1  .to  be  heard,  z. 
8. 18.  beingprcached  it  bc- 
gcttetb  faitb.$.z.$  i.an  ex- 


ABLE. 

*»/>/*  e/jfo  ttfyg  AWAy 

of  the  fame.  3.24.11 

twoVyorldes'm  man.  3,  19, 

ordinarie  Vt'orks  of  God.  1 .  j. 
IO.  they  are  naturall  tcjli- 
monies  of  his  diuine  aife* 
dome,  i.f.1.  extra  rdtnary 
I.J.6.  eb*  1  ?  lo.whtch  are 
fyirituall  worses.  3 . 1 1 . 1 3 . 
our  good  Yfforhfs.  z.  $.14, 
they  proceed  from  God.  3. 
1^.3.  the  worses  of  men  re- 
generate.  3. 14.9  whether 
they  merit  grace. l .  1 5.1  ,/ir 
tehat  caufe  that  is  attribu- 
ted to  worses  which  is  due 
tograce.-$,i$  l.theyrefteft 
nten.^  10 4,  nothing  ofours 
in  worlds.  3 . 1  £.7.  wo  goorf- 
«f^  without  faith.  3.16.I. 
/job»  worses  iuflife.  3.177. 
eleciio  is  the  caufe  of  good 
worl^t.^.zz^Jhow  weworkf 
together  &c.  z.i.  it.&z. 
If.  17.  why  ncne  of  ths 
worlds  of  wicked  men  are 
good S.n.i.Works  of 'hy- 
pocrites 3.1 4.7.  VYorke\  of 
thefte(h.z.\$.&>4.\$.\i. 
Vforhf  t  of fupcrerogation. 

314.14. 
to  Worship  leffe  the  to  dofer* 
uice,  l.iuil. 


THE      TABLE. 

Aerrmhlnejn  ofmanftan-         mhifterie'.  4.,3<1g 

deth  m  the  kpmledge  of    the  fanes  of  true  Wi ft  dome 

huowne  vnworthmejfc.  4.         i.i.i.diuinc  tefimomes.i 

'7:4a*  '     "  5.i-™nr*limfedome. 

rtydowes  v$v.4.i4.i2.  their         1.3.2, 

FINIS. 


yW^/^*^^   ^T7'7'7  T^   w 


■ 


■ 


m  m 


M 


m 


*/. 


»"» 


m  , 


T. 


m 


m  r* 


■  * 


■