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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69054	The institutions of Christian religion, written by the reuerend father, M. Iohn Caluin, compendiously abridged by Edmond Bunnie Bachellour of diuinitie; and translated into English by Edward May; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; May, Edward, b. 1546 or 7.; Bunny, Edmund, 1540-1619.	1580 (1580)	STC 4426.8; ESTC S115884	203,289	560

vniuersall lawe belongeth that is not onely to teache rudiments but also perfection from the 51. to the 59. The lawe was written to teache vs more fully and perfectly that profitable and holsome knowledge both of GOD and of our selues wherein the natural lawe did instructe vs weakely and darkely 2 The Law therefore doeth deliuer vs a knowledge both of GOD and of our selues that of the first wee may learne that God of right holdeth the place of a Father and Lorde towarde vs He delighteth in righteousnesse and vprightnesse but he abhorreth wickednes both which being laide that must necessarily follow that with vnweeried labour wée flée disquietnesse and obey righteousnesse howsoeuer we as wasted detters bée not able to pay 3 By the other we beholde our filthinesse and weakenesse that being deceaued and ashamed in our selues we may séeke some other helpe 4 From hence it commeth and from no other place that God not contented to haue set before vs naked preceptes hath also ioyned promises and threatninges and both not only conteine earthly and momentary thinges but also heauenly and eternall Eze. 184.10 Leuit. 26.4 Deut. ●8 1 To conclude the threates and ordinances doe signifie Gods soueraigne purenes that can abide no iniquitie but the promises doe both witnesse his loue to righteousnesse his bountifulnesse towards vs. 5 But whereas the Lorde geuing a rule of perfect righteousnesse Deut. 12.8 Deut. 4.11 hath applied all the parts thereof to his owne wil therin is declared al fained works of vanitie and a prophanation of true righteousnesse not to bée suffered and that same approueth the things that are prescribed séeing that obedience ought to be the mother spring of al vertues 6 Now he commeth to obseruations the first wherof he would haue that we determine that the life of man is instructed in the law not only too o●tward honesty but also to the inward spirituall righteousnes and herein he disputeth from the cōmandements or lawes Rom. 7.14 of Magistrates Matth. 5.21 7 This he confirmeth by Christs authorite 8 The second note is that there is alwaies more conteined in the commandements prohibitions then is by the words expressed yet so that we haue it not as a Lesbian rule to make of euery thing what we list but to search the end of the commandement till wée finde what the Lawgiuer doth properly witnesse doth please or displease him then also that by him wée may bée led to a contrary reasoning 9 If it be prohibitorie it doth not only forbid euill but also doth manifestly command contrary dueties This doth Christ himselfe plentifully plainely teach when he bringeth back all the commandements of the law to Loue which is much more greater then not to kill not to hate or any such like 10 And therefore God hath set down that which is most wicked in euery kind of transgression to shew what abhomination there is in euery one 11 The third point is that the law is rightly aptly diuided into two tables Matth. 22 1● Luke 10.27 the first whereof conteineth religion without which nothing can stand perfect the other charitie to our neighbor 12 Moreouer into ten commaundements whereof the first foure are of the first table the sixe other he assigneth to the second table 13. 14. Rom. 11.36 Iere. 31.33 Matth. 22.32 Deut. 7.6 Leui. 19.2 Exo. 3.6 Amos. 12. Psalm 80.2 Esay 37.16 15 Now expounding seuerally the commandements of the lawe hée sheweth to what end the preface is prefixed in the beginning that is to say to deliuer the lawe from contempt and to this end he vseth thrée argumentes For to this ende is it that first hee taketh from them the power and right of the swoorde secondly he setteth before them the promise of grace Last of all by calling to minde of a newe benefite to binde them to him only 16 The first commandement hath not only this end that god alone should haue preheminēce amōg the people but also doth commande first that al impietie and superstition be taken héede of secondly that God may be worshipped with true endeuour of pietie 17 In the second cōmandement there are two parts the first restraineth our libertie that we presume not to make subiect Deut. 4.15 or by any forme represent God who is incomprehensible The seconde part forbiddeth vs to honor any Image for religions sake 18 The penall ordinance which followeth is set to shake of our sluggishnesses and the Lorde doth induce vs to himselfe being clothed and set out with foure titles strange ielouse a seuere reuenger and merciful Iere. 3. Oze 2. where also he specially speaketh of feruent ielousie Eze. 18.20 Iare 32.18 Esay 39.7 Eze. 18.20 19. 20 In what sense it is to be taken first that he saith he wil visit the iniquitie of the fathers vpon the children to the thirde and fourth generation When the Lord taketh away from the house of the wicked his grace the light of the trueth other helpes of saluatiō in this that the children being blinded forsaken of him doe goe on in the steppes of their fathers they susteine curses for their fathers offences But in as much as they are put too temporall mysteries and at last to eternall destruction of they are punished by the iust iudgement of God not for the sins of others but for their owne iniquitie 21 Moreouer in what sense that also is to be vnderstood of enlarging the mercy of God to a thousand generations Gene. 17.7 Pro. 20.7 22 The end of the third cōmandemēt is that we should take héede of all prophanation of Gods maiestie that we reuerence him with holy worship but those things which belong to this commandement may be diuided into thrée partes that is to say that we worship God himselfe his mysteries and his workes with all reuerence Therefore this cōmandement doth condemne vtterly magicall arts but here is namely intreated of an oth because therein the frowarde abuse of Gods name is most detestable 23 But hee intreateth not héere of cursings which conteine manifest reproch against god as things which are vnméet to be reckoned amongst others but of an oth that is Es 19.18 Iere. 5.7 Sopho. 15. of taking God to witnesse to confirme the trueth of our speach which if it be rightly vsed ought to be counted a kinde of godlie worship if not a wicked prophanation thereof Leuit. 19.12 Iohn 9.24 1. Sam. 14. 2. Cor. 12.3 24 But herein we offend 2. waies first if in calling the Lord to witnes we forswere our selues so reproch him 25 Or when in vsing any superfluous othes wee make him vile and contemptible Moreouer if in his stéed we put in our othes the holy seruantes of God or some other thing whosoeuer will make promise of any thing by an oth he diligently doeth or at leastwise séemeth to labour that the trueth which lieth hidden shuld come vnto light But

specialtie they are appointed by man but charitie is the best ruler therof 31 Therefore it is the office of Christian people 1. Cor. 11.16 neither to despise nor neglect such constitutions but faithfully to kéepe them and that may be doone with a frée conscience 32 Of the otherside we must beware least any errour or any superstition or any necessitie do at any time créepe in alwayes to kéepe the same Cap. 11. Of the iurisdiction of the Church and the abuse thereof such as is seene in Papasie THE Church of God néedeth her certaine Spirituall policie and it is necessary that wée giue it some iurisdiction Rom. 12. ● This iurisdiction procéedeth from the power of keies but what that power of keies is that first hee may shewe it 2. Tim. 5.17 he diuideth it into two partes the one is perteinent to the ministery of the worde Matth. 18.17 which he denieth ought to come into this account and therefore what it is and what places they are which make for them in many wordes he sheweth 2 The other which belongeth to the discipline of excommunication Matth. 18.17 is now the thing wherof he wil speake therfore hee sheweth vppon what places it should be found what it ought to be 3 The same is not for a time but continuall is not onely profitable when the Magistrate is estraunged from the profession of our religion but also when they are Christians 4 That same he confirmeth 5 The scope of this is that offences be preuented but in the vse That is by the preaching of the worde 2. Cor. 10.4 two things are to be considered first that his spiritual power be altogeather separated from the power of the sworde 6 The last that it bée ministred not by one mans iudgement but by a lawfull councell which is also shewed was doone in olde time till at length a Bishop had drawne to him onely that which was giuen to the whole Church 7 At length also the Bishops put ouer to other men whom they call officials that which they had giuen to thēselues only and conuerted the spirituall iurisdiction into nothing better then into prophane iudgement 8 Yet it is certain Matth. 20.25 Luke 12.25 that Christ would debarre the ministers of his word from ●iuill dominion and earthly gouernement For Christe not only signifieth ●hat the office of a Pastour is distinct ●rom the office of a Prince but that they ●e things so seuered that they cānot méet together in one man for where as Moses did beare both offices together first that was doone by a rare miracle ●xo 18.16 againe it was but for a time till thinges were better set in order but when a certaine forme was once prescribed of God the Ciuill gouernment was left to him and was commanded to resigne the Priesthood to his brother 9 In that they doubt not to bragge in their defence that the glory of the kingdome of Christe by this meanes doth florish according to her worthines and that they themselues in the meane time are not drawne away from the the dueties of their vocatiō Matth. 20.25 how weak it is he sheweth both first they haue occasion to quarrell with Christe who hath pinched their honour Luke 22.25 yet he laide no harder lawe vpon his seruants then he first receiued himselfe 2. Cor. 10.4 10 Not at the first step but by little and little of small beginninges they haue made great encreases where also is shewed by what degrees they clymed vp hitherto 11 The Bishop of Rome not contented with meane Lordships first laid hand vpon kingdomes and afterward vpon the whole Romane Empire but this was reprehended of Bernard and vtterly denied to the Apostolike right against the degrée of Orleance Bernard sayth That Peter could not giue that which he had not but he gaue to his successours that which he had the care of Churches And againe hee saith to Pope Eugenius thou art a superiour but whervnto not to beare lordship as I thinke Therefore how much soeuer we thinke of our selues let vs remember that there is a ministerie laide vpon vs not a Lordship giuen vs. Learne that thou hast néede of a wéedhooke not of a Scepter that thou mayest doe the worke of a Prophet 12 The gift of Constantine is both friuolous ridiculous therefore of no importance to establish his Emperiall dignitie 13 At what time by what meanes they came to it In Henrie the Emperours time the 4. of that name and by Hildebrandes meanes 14 By what meanes they inuaded the Citie of Rome and other Dominions Eze. 34.4 and howe suche rauennousnesse doth dishonour them for they thought nothing safe vnlesse they might beare rule with rigour and with power as the Prophet saith 15. 16 The immunitie which they also take to them selues was vnknowen to ancient Bishops howsoeuer they woulde not suffer to their knowledge the matters of faith or whatsoeuer belonged properly to the Bishops to bée taken from irreligious Princes Cap. 12. Of the discipline of the Church wherof the chiefe vse is in the Censures and excommunication THere are two parts of Ecclesiastical gouernmēt therin the one wherof respecteth the people the other chiefly respecteth the Cleargie of the first from the first to the 21. of the last from the 22. to the 28. There are two partes also of that which respecteth the people is called common the first is which dependeth of the power of Keies whereof from the 1. to the 13. The last is of sommoning fastinges and praiers whereof from the 14. to the 21. 1 The first of these is so necessary that the same being taken away there remaineth nothing but extréeme dissipating and wasting 2 There are foure degrees Matth. 18.15 what they are whereby we ought to procéede in appliyng the same 3 Of sinnes some are priuate Matth. 18.15 some publike and how wée must procéede in punishing them both 4 Some also are defaults other some are wicked doings 1. Cor. 5.4 and haynous offences the last are seuerely to bee punished 5 There are thrée ends of discipline the first least the wicked by their lewd and sinnefull life Ephe. 5.25 Col. 1.24 doe cause some reproche and slaunder to redounde to Christe if they be named among Christians and admitted to the participatiō of the Lords supper The second least they corrupt others The thirde that they may repent 1. Cor. 5.6.11 Chrysostome inueieth gréeuouslie against the Priest which while they feare the power of great men dare debarre no man 1. Cor. 5.5 6 With what moderatiō as wel publike sinnes as secret light as gréeuous are to bée corrected 7 No man no not the Prince truely is to bee exempted then of what and in what order of doeing it ought to be executed 8 This seueritie ought to be enioined with the spirite of Gentlenesse 1. Cor. 1 mildnesse this moderation doth very

reckoneth vp thrée absurdities which presently breake in that at the first it is graunted that mariage is a sacrament These giddie heads after they haue called mariage a Mysterie or Sacrament doe call it vncleannesse defiling fleshly filthines Some haue foūd out two Sacraments here the one of God the soule in the betrothing man and woman the other of Christ and the Church in the husbande and the wife an other absurditie is this that they affirme that in the Sacrament is giuen the grace of the holie Ghost they teache that that copulation is a Sacrament and they denye that at copulation the holie Ghost is at any time present 37 Last of all when they had once obtained the same they drewe to themselues the hearing of causes of Matrimony and made lawes whereby they might establish their tyrannie partly manifestly wicked against God and partly most vniust towards mē wherof many are there recited Cap. 20. Of Ciuill gouernment FIrst he sendeth forth certaine things in generall from the 1. to the 3. Moreouer deuiding the whole matter into thrée partes he prosecuteth euery one seuerally from the 4. to the 32. 1 After he hath aboundantly spoken of spirituall gouernment Gal. 5.6 1. Cor. 7 2● which respecteth the soule he doeth necessarily descend to that other which tendeth to the gouernment of a ciuil life and to the intent he may méete with a double euill whereof the first is that Barbarous and madde men doe furiously goe about to ouerthrowe the order established by God but sith they doe it for this cause as though Christian libertie coulde not stande it is shewed against them that politike administration is not against Christian libertie 2 And when they cry out that the ciuil administration is vnméete for Christians and that such in it selfe that it repugneth Christian profession on both partes Against both which it is shewed that it is such as either in this life doth begin after a sort immortalitie and is very profitable for vs. 3 This same hee prosecuteth prouing that ciuill gouernment is not only profitable for vs in earthly matters but also to defende increase the kingdome of Christe Moreouer that the matter may more plainly goe forwarde he diuideth this gouernment which he speaketh of into thrée partes that is to say into the Magistrate the lawe and the people speaking of euery one in order Exo. 22.8 Psal 82.1.6 4 The Magistrats office is both commended to vs of the Lord with most honourable titles and with the examples of the godly which continue holily therin As Dauid Iosias and Ezechias Ioseph and Daniell in Lordship Moses and Iosua 5 Neither is that firm enough which they obiecte that the same in times past was appointed to the rude people Psal 3.12 but not so vnto vs at this day for the state of the Church at this day is committed to the defence sauegard of Magistrates 6 By this consideration great fruite returneth to the Magistrates thēselues Ier. 48.11 Deut. 1.16 séeing that both may verie wel instruct them with what equitie and diligence they ought to be occupied in their dueties and also may sustaine them in singular comfort 7 They that raile at this holie Ministerie do not refuse the Magistrate 1. Sam. 8.7 but cast away God that he shoulde not raigne ouer them Luk. 22.25 Notwithstanding that which they obiect that dominion is forbidden by the mouth of Christ neither is there any difference what fourme of gouernment it be when we reason of giuing obedience séeing it proueth that all are ordained of God 8 There are thrée speciall fourmes of ciuill gouernment but whether is better it can not be defined The state of the chiefest men tempered with common gouernment is the best by the Princes defalt yet all are of God 9 Speaking of the office of a Magistrat that is ●udg 21.25 to what ende he is set of God hee sheweth that his office is extended to both tables neither is he instituted only to attend on ciuil iudgements but much more to haue regarde of religion and for that cause he is armed with power both for reward and punishment 10 Against them that striue that reuenge sheading of blood is of that sort that it becommeth not Christians hée sheweth that Magistrates do not offend in punishing the wicked that it should be one of the Kings vertues and an approbation of their godlines too muche desire of clemencie is verie pernicious but on the other side alwaies they must take héed that gentlenesse be not absēt 11 Herevpon it foloweth that all wars are iust lawfull that are taken in hād to execute publike vengeance 12 That hindreth not which is obiected out of the newe Testament that there is no testimony or example which teacheth that war is a lawfull thing for Christians which he proueth by thrée reasons but heere on both sides they must take héede that they bee not led by their owne desires or proper affection more than publike sense herevpon also it foloweth Garisons Leages other ciuill fortifications are lawfull 13 And that the Magistrate may lawfully demand tribute or yerely reuenue although here also they must take héed Eze. 48.21 Rom. 13.6 that whatsoeuer they be bold to do they be bold before God with a pure conscience 14 Comming to the second part of the treatise to treat of lawes wher in few words he sheweth what the profite and necessitie thereof is he reproueth them of errour which deny a well gouerned common wealth which neglecting the ciuill lawes of Moses is gouerned by the common lawes of nations first hée distributeth the law into thrée parts into moral ceremonial and iudiciall 15 Moreouer he concludeth after the scope of euery thing is diligently searched that to euery natiō libertie is left Gal. 4.4 to make such lawes as they sawe profitable for them so they were finished according to perpetuall rule of charitie 16 This woulde bee plaine if in all lawes two things were cōsidered that is to say the equitie and constitution of the lawe the first whereof is one and the same and therefore ought neuer to varie the other because it ought to depende of circumstances wil sometimes necessarily be diuers and that he sheweth by diuers examples Exo. 22.1 Deut. 19.18 The third parte of the treatise is of the people where first hée expoundeth what profite of lawes of iudgements of Magistrates returneth to the common societie of Christians from the 17. to the 21. Moreouer howe muche priuate men ought to yelde to Magistrates and and howe farre their obedience ought to procéede from the 22. to the 32. 17 As touching the first that he may shew that the Magistrates office is not superfluous among Christians Rom. 13.4 he proueth that is it diuinely ordained that by his hand and succour wée being defended against the maliciousnes and iniuries of wicked men we may liue a quiet and a safe life but

here must we haue to doe with two kinde of men the first of them is which in striuing by the weakenesse of the minde excéede measure 18 What that gouernment is to the rule wherof men ought to direct themselues 19 The other is of them that precisely condemne all contendinges at lawe but they doe also refuse and despise the ordinance of God Act. 22.1 séeing by the principall places they are wont to defende their opinion first that they say that to Christians is forbidden reuenge Christians may not with affection or boyling heate of reuenge to bée corrupted nor be touched with displeasure of priuate iniury but only may haue a mind to withstād the enterprises of a mischieuous man that they may not hurt the common weale We must thinke that the Magistrates reuenge is not the reuenge of man but of God Rom. 13.4 which he extendeth and exerciseth by the ministery of man for our good 20 Moreouer because Christ séemeth to forbid to resist euill Mat. 5.39 wherby is ment that men should patiently beare all the iniuries and reproches of the malicious so farre foorth that when they haue receiued one iniury they should be ready to receiue an other promising themselues all their life long nothing els but a continuall crosse Mat. 5.39 not mindful to séeke eye for eye or tooth for tooth as the Pharesies taught their Disciples to desire reuenge but as they are taught by Christ to suffer their bodies to bée mangled and their goods maliciously to be taken from them and of their owne accorde to forgiue pardon those euils that are done vnto them Rom. 12.19 committing vengeance to the Lorde to whom it belongeth but yet this euennes moderation of mindes shall not withstand but that the friendship towarde their enemies remaining safe they may vse the help of the Magistrat to the preseruing of their goods or for zeale of a publike commoditie may sue a guiltie pestelent man to be punished whome they know can not bée amēded but by death 21 Last of all because they say Paul did wholly cōdemne 1. Cor. 6.6 in the Corinthiās contentions strifes but this was because among the Corinthians in their Church vnmeasurable rage of striuing at law that they made the Gospell of Christ and whole religion open to the cauillations euill speaking of the wicked which is the thing that Paul blameth them of first bicause by their intemperance of contentions they brought the Gospell in slaunder of the vnbeléeuers and also they striued among thēselues brethren with brethren 22 As touching the last 1. Pet. 2.17 Pro. 24.21 Rom. 13.5 there are two things principally which priuate men owe vnto magistrates first that they thinke honorably of their office 23 Moreouer that they declare obedience not making commotion nor rashly breaking into the office of the Magistrates 24 Howsoeuer that all men doe confesse that they owe them selues to good Princes yet there are many that cannot bée perswaded that they owe suche thinges to tyrants The Prince is the pasture of the people the kéeper of peace the protector of righteousnesse and the reuenger of innocencie 25 But the word of God cōmandeth that we be subiect not only to good princes Ioh. 34.30 Ose 15.11 but also to all which haue dominion in possession although they perfourme nothing lesse then that which pertaineth to the dueties of Princes 26 That he may obteine the same he prooueth two things out of the scripture first that kinges are not appointed but by the prouidence and singular doings of God Daui 2.21 Moreouer from them are admonitions drawne that wée shoulde obey them first out of Daniell Nabuchodonozer he that conquered Hierusalem 1. kinges 24 was a strong inuader and destroier of other yet it is said That the Lorde gaue him the lande of Egypt for the seruice hée had doone to him in wasting it 27 Moreouer out of Ieremie Iere. 27.5 28 Neither doeth that auaile which they obiect that that commandement was peculiar to the Israelites Pro. 28.2 Ioh. 12.18 séeing he teacheth all men of right that to whom soeuer the kingdom be geuē they serue him this hée proueth by certaine testimonies and by Dauids example 29 By what cogitations they ought to bridle their impaciencie Ephe. 6.1 1. Pet. 3.7 which liue vnder wicked and mischeuous tyrants for in the Lords hands are kinges and the bowings of kingdomes hee only will reuenge their euill doings 30 Yet in the meane time the Lorde is wont to bridle the licentiousnesse of Tyrants and that he doth two waies So hée deliuered the people of Israell out of the tyranny of Pharao by Moses and out of the violence of Chusa kyng of Syria by Othoniel and out of other thraldomes by other kinges or iudges So he tamed the pride of Tyrus by the Egyptians the insolence of the Egiptians by the Assyriās the fiercenesse of the Assyriās by the Chaldees the boldnes of Babylon by the Medians and Persians When Syrus had subdued the Medians and the vnthankefulnesse of the kinges of Iuda and Israel 31 Howsoeuer this one thing alwaies lieth on priuate men that they obey their princes whatsoeuer they be yet this letteth not but that there may be some popular Magistrates in whose power it is to resist the crueltie of Kings and to defend the libertie of the people 32 So farre foorth must Magistrates not bée obeied Daui 3.2 Oze 5.13 as their will are vnderstoode to striue with the worde of God The displeasure of the King is the messenger of death but wee must listen to the heauenly Harolde Peter who saith Wee ought rather to obey God than man Acts. 6.22 And Paul spurreth vs forwarde with this that we are therefore redéemed with so great a price as our redēption cast on him wee shoulde not yéelde our selues in thraldome to obey the peruerse desires of men 1. Cor. 7.13 but much lesse shoulde be bonde to vngodlinesse FINIS ¶ IMPRINTED AT LONDON AT THE THREE CRANES IN THE VINtree by Thomas Dawson for William Norton dwelling in Paules Churchyard at the Signe of the Queenes armes 1580.