mercy with all them that loue him c. yet hee rather sheweth what are his seruants which haue faithfully receiued his couenant then they doe expresse the cause why GOD should doe good to them 7 Moreouer hee entreateth specially of two such kindes of speaches first of them that garnish good workes with the title of righteousnes that is to say they doe respect such workes not so much in respect of them that they are doone of mē as that they are commanded in the law for in the same sense it is no maruell if they be garnished with the title of righteousnesse Deut. 6.6.26 Deut. 24.13 Psalm 106.30 Luke 1.6 séeing that both the obedience of the same lawe doeth containe an absolute righteousnesse the kéeping of euery commandemēt a part of righteousnesse Gen. 4.4 Psa 106 30.3◠8 Then also he speaketh of the other that is of them which affirm that man is iustified by good workes and first hée determineth that works in themselues preuaile nothing at all and that we are iustified by only faith But when the faithfull haue obteined this fréee iustification now the good workes which followe haue another valuation then after their owne deseruing neither are they falsly counted vnrighteous or imputed for righteousnesse 9 The better to confute the same hée wringeth his aduersaries so on euery side with a horned argument that by no meanes they can escape for if they obiect the righteousnesse of workes to assaile the righteousnesse of faith they may many wayes be driuen to be forced to confesse that there is no worke that is not both corrupted with transgressions adioyned with it and with the corruptnesse of it selfe that it can not haue the honour of righteousnesse but if they graunt that they come from the righteousnesse of faith that works otherwise vnpure Deut. 2.7 Iob. 4.8 shoulde bee imputed to righteousnesse or else acknowledge only the righteousnesse of faith without the which righteousnes of workes is nothing or els by their righteousnes of workes they must néedes make a vipers birth 10 Hée prosecuteth this argument more at full graunting that by this meanes Rom. 3.7 there is not onely righteousnesse in partes as our aduersaries would haue it Iam 1.12 Psal 11.6 but also that it is allowed of God as if it were a perfect and full righteousnesse Matth. 5.3 yet because the iustification of faith is the fundation the same ought not to be lifted vp to destroy this for by only faith not only we our selues but also our workes are iustified And this is the righteousnesse of workes which the Scripture so often speaketh of 11 Because they are diligent to alledge much out of Iames against this doctrine first hee merily laugheth at their boldnesse which while they gnaw at iustification of faith and so drawe Paul to fight with Iames in the meane space they determine no marke of righteousnesse where consciences may stay at rest Moreouer hee sheweth what was the scope of the Apostle and where the aduersaries are deceiued that is to say in a double deceit first of faith 12 Moreouer of iustification for the Apostle speaketh of the declaration of righteousnesse but not of imputation as they haue thought neither doth hée dispute by what reasō we are iustified but he requireth of the faithfull a working righteousnesse 13 That which they obiect out of Paul that the doers of the law Rom. 2 1◠not the hearers are iustified doth tend to none other ende but that the Apostle may cast down the Iewes from foolish confidence which boasted themselues of the onely knowledge of the Lawe when in the meane time they were the greatest despisers of it it may be cast vpon their owne pates 14 In these places where the faithfull doe boldly offer their righteousnes to the iudgement of God to bee examined and require that sentence be geuen of them according to it two things are to be considered Neither woulde they bring into iudgement the whole life 1. Sam. 26.13 2. Cor. 2.12 Psalm 36.9 but some speciall cause neither doe they claime to thēselues righteousnes in respect of the perfection of God but by comparison of wicked and naughtie men so they stande not against frée iustification of faith Dauid when hée required the Lord to render to euery man according to his righteousnes trueth ment not that the Lorde shoulde examine by himselfe and reward euery man according to his desertes but hée tooke the Lorde to witnesse how great his innocencie was in comparison of the wickednesse of Saul So Paul defendeth his faithfull and honest dealing which he knew to be pleasing to the mercifull kindnesse of God against all euill speaking of men Paul saith also that hée knoweth no euill by himselfe but that he is not thereby iustified because hée knewe that the iudgement of God farre surmounteth the bleare eied sight of men and howsoeuer the godly defende their innocencie against the hypocrisie of the vngodly yet when they haue to doe with God alone they crie with open mouth 15 In that by certaine other places they woulde ascribe to the wayes of the faithfull righteousnesse and life Pro. 20.5 Eze. 18.9 Eph. 1.4 they do very euill reason that the vprightnesse of the faith is a step toward immortality but the same is of fatherly kindnes not that their workes as the schoolemen dreame are by the accepting of GOD aduaunced to the price of equalitie Cap. 18. That by rewarde the righteousnesse of workes is ill gathered THose sayings which affirme that God doth render to euery one according to their workes doe rather shewe the order and consequence then the cause Matth. 16.27 2. Cor. 5.10 but it is out of doubt that God doth accomplish our saluation by these degrées of his mercy when those whō hee hath chosen he calleth to him those whom he hath called Ios 5.29 Matth 25.34 he iustifieth those whom he hath iustified hée glorifieth Although hée doe by his onely mercy receaue them that be his into life yet because he bringeth them into possession thereof by the race of good workes Phi. 2.12 Iohn 6.27 that he may fulfill his workes in them by such order as hée hath appointed it is no maruell if it be saide that they be crowned according to their workes by which they are prepared to receiue the crowne of immortalitie 2 Those sayinges also which call life euerlasting Matth. 25.34 the reward of workes doe not make workes the cause of saluation Gen. 15.5 it is shewed by the nature of inheritance and confirmed by a notable example that the Lord rewardeth the workes of the faithfull with those benefites which hee had already geuen them before the workes were thought of hauing no cause why to doe good to them but his mercy 3 Yet the Lord doth not deceaue or mock vs when he saith that he rendereth for rewarde to workes Col. 1.4 1. Pet. 1.5 the same thing which
THE INSTITVTIONS OF CHRIstian Religion written by that reuerend Father M. Iohn Calum compendiously abridged By Edmond Bunnie Bachellour of diuinitie And translated into English by Edward May. Imprinted at London at the three Cranes in the Vine tree by Thomas Dawson for William Norton 1580. To the reuerend Father in Christ John by the permission of Almightie God Bishop of London Edward May wisheth the true felicitie of this life and the eternall happinesse by the comming of Iesus Christ PErusing Right reuerend Father the worthie soundnes of godly doctrine and instruction conteined in this short fruitfull and learned Compendium drawne out of Caluins Institutions I supposed with my selfe that my labour should not only be not euill bestowed but also fruitfully imploied in the englishing of the same aswell for that the doing thereof might be a meanes at those voide times which I found out to translate this worke to expel idlenesse wherein homines male agere discunt Men practise to doe euill and also to exercise and encrease with the good seruants the small talent of knowledge that God in mercy hath geuen me as also the same being doone that those godly disposed brethren that are not of abilitie to buie the whole Institutions hauing this wherevnto I haue added the expositiō of those places which the enimies of all trueth haue falsly corrupted to mainteine their errours not of my self but verbatim as it lieth in Caluin may enioy obteine some profite thereof And although we haue much to praise God our heauenly Father for his great blessings bestowed vpō vs by the worthy trauel of godly learned men in setting foorth and translating diuerse and learned bookes into our vulgar tongue to the encreasing of the knowledge of almightie God in them that haue not the knowledge of tongues to theyr great profite and singular comfort of al godly men which rather wish their knowledge in Gods worde to their saluation than their continuall ignoraunce to their eternall damnation yet I think that this Epitomie aswel for the breuitie therof as the pithines of the same will doe good vnto as many as thirst after the true knowledge of Gods sacred word And albeit all places of scripture are not there expounded yet such places are there opened as may satisfie any Christian man to cōfirme his faith by such light in thē shewed as may easily shew the way to the true meaning of many other places not there contained Wherfore right Honourable and Reuerende Father in Christe my humble sute is that after this booke be examined wel liked you wold accept this rude translation as the naked growthes of a barreine soile and first fruits of such an enterprise and passe it vnder the warrant of your Honours good protection whose only name may priuiledge my cause Thus surceasing to molest your Honor with my grosse tedious stile I pray God to direct and lead you in your godly course while life lasteth to Gods honour and glorie who euer preserue you to your latter end and send you felicitie in Christe for euer to endure From London the 9. of August 1579. Your Honours humble and obedient Edward May. Of the knowledge of God the Creator The Argument GOing about to speak of the knowledge of God because in the creation of man the same chiefly doth appeare for that cause also doeth he treate of man in this Booke and so the speciall places which he handleth herein are onely two the first whereof is the knowledge of God the 2. the knowledge of man In the first Chapter he speaketh of them both and after particularly of either yet so that in the meane tyme hee toucheth certaine other small thinges all which notwithstanding may be referred to either of these he treateth also of the scripture of Images to the knowledge of God the other three of the making of the world of Angels and Deuils to the knowledge of man The last of all of the meanes whereby God gouerneth the worlde perteineth to both As touching the knowledge of God he sheweth first what knowledge it is that he requireth Cap. 2. Secondly where it is to be sought for from the 3. to the 9. truely not in man because although naturally it be setled in mans mynde yet partly of ignorance partly of malice it is choked the 3. the 4. nor in the making of the world because although therein most clearely it appeare yet we are so blockish that such testimonies being neuer so cleare doe alwayes flote away frō vs without profit 5. but in the scripture 6. and so being caried to the Scriptures hee prosecuteth his treatise 7. 8. 9. thirdly what God is 10. fourthly how wicked it is to attribute to God a visible fourme where also he speaketh of Images of the adoration of them and their beginnings 11. fiftly he endeuoureth to proue that it is meet that God only be wholly worshipped 12. Last of all he speaketh of the vnitie of God and the distinction of persons Cap. 13. As concerning the other that is the knowledge of man first he speaketh of the creatiō of the world of Angels of Deuils that all these were created for mans sake 14. then cōming to man him self he examineth his nature strength 15. but that both that is to say the knowledge of God and of our selues may better appeare he descendeth against fortune and desteny to the gouernment of all humane actions and of the whole worlde 16. 18. The first booke Cap. 1. That the knowledge of God and of our selues are things ioined togeather and how they agree the one with the other HE teacheth that the whole sūme of al our wisdom consisteth of two partes that is to say of the knowledge of GOD and of our selues yet whether goeth before it is hard to discern◠séeing they are linked togeather with so many bondes For first no man can looke vpon himself but he must néeds foorthwith turne all his senses to the viewing and beholding of God Whether he consider his gifts with which distilling from heauen hée is led as it were by certaine riuers to God or his owne miserable slendernesse or pouertie wherby he is admonished of the infinit plentie of all good thinges wich abide in God 2 Againe hée sheweth by two similitudes that man is deceaued by false imaginations so long as he staieth in considering of him selfe either in himselfe or in other creatures lifteth not his eyes to God onelie 3 A confirmation of the effects For the brightnesse of God is such Iudge 13.22 Esay 6.5 Exod. 2.1 Gene. 18.17 1. King 19.13 Esay 14.22 Esay 2.10.19 that the most holiest of all are amased with great horrour as oft as God doth shew them his glorie Which notwithstanding haue greatly estéemed of themselues when he hath béene absent The historie of Iob to throwe men downe with a knowledge of their owne follie weaknesse and vncleanes bringeth alway this principall proof for describing Gods wisdome strength
be not geuen to any other this is proued of the Etimylogie of the religion and of that place where God in publishing the lawe to claime his owne right to himselfe cryeth out that hée is ielouse and that hée will be a seuere reuenger if he be mingled with any faigned God 2 The distinction of the Papistes of Latria Dulia of worship and seruice doth make nothing for them and that he may reprooue them of greater impietie hée sheweth it by the signification of the wordes Gala. 4.8 Mat. 4.10 Reue. 19.10 Act. 10.25 Zach. 14.9 3 Moreouer also by diuerse places of Scripture Chapter 13. That there is taught in the scriptures one essence of God from the very creation which essence conteineth in it three persons IN this Chapter there are thrée parts for first hée deliuereth the doctrine it selfe from the first to the twentieth Moreouer hée confuteth certaine heresies from the 21. to the 29. As concerning the first the same also after a sort hath two partes for the better to obteine that which hee deserueth he pretermitteth 2. things before he come to the matter for first he sheweth what hée meaneth by the name of Person from the seconde to the sixth and hee proueth the Godhead of the sonne frō the seuenth to the thirtéenth thē also of the holy Ghost 14. 15. Moreouer he sheweth what is to be thought of the Trinitie from the 16. to the 20. 1 The Scripture when it teacheth that the essence of GOD is incomprehensible and spirituall doeth not onelie ouerthrowee the foolishe errours of the common people and the fine suttleties of prophane Philosophie but also doeth confute the heresies of the Manichies and Anthropomorphites which imagined that God had a bodie because the Scripture ascribeth to him mouth eares eyes hands and féete 2 There are in the essence of GOD thrée persons so that neither God may be thréefolde nor the simple essence of God rent from the persons Heb. 13. vpon occasion whereof he beginneth to intreate of the person But because it is a matter of no small weight he brieflie speaketh against them which think that the name of the person is not to be admitted in this matter from the 3. to the 5. 3 It is no strange worde but onlie exhibited that we may expounde with plainer wordes such as in the Scripture are too our capacitie doubtful and intangled they that cannot suffer this are vniustlie gréeued at the light of the trueth 4 The godlie doctours haue béen constrained with néede to admit saucie wordes aswell to affirme the trueth against malicious persons as to discouer their heresies and errours which are tied and entangled with deceitfulnesse of wordes 5 No man ought to be so wayward and seuere to striue about bare words they contrarily that refuse names not rashlie inuented doe geue great suspition that they are either the schollers of Arius or do nourishe the secrets poyson of Sabellius whosoeuer striueth obstinatelie about wordes 6 Leuing the disputation of words he declareth what he meaneth by the name of Person that is to say a subsistance in the essence of God which hauing relation to the other is distinguished with an vncōmunicable proprietie which thrée parts of a diffinition he seuerally expoundeth Subsistaunce is an other thing than essence for if the worde simply had béene God and had had nothing seuerally proper to it self Iohn had saide amisse Iohn 1. that it was with God 7 As touching the Godhead of the Sonne it may appeare by this that hée is God in that he is called the Word of GOD séeing it were absurd to imagine it only a fading vanishing voice which sent into the aire commeth out of God himselfe 1. Pet. 1 1◠of which sort were the Oracles geuen to the Fathers and all the Prophesies When rather it is ment to be the perpetuall wisdome abiding with God Heb. 12. Eccle. 24.14 Iohn 5.17 from whence all the oracles and Prophesies procéeded But chiefly because that Worde also was one and the same in worke with the father from the beginning 8 Certain dogges must also be taken héede of which by no meanes wil séeme to take away his diuinitie from him Gen. 1.3 Iohn 17.6 while they secretely steale away his eternitie Wherevpon his eternitie is affirmed against them 9. 10 That the Sonne is God it is prooued by many places of the olde Testament both with a confutation of certaine cauilles of the Iewes and also of Seruetus The Iewes say that the worde Elohim is applied to the Angels and soueraigne powers but there is no such place that raiseth an eternall throne to any creature Againe this title is geuen to none Psalm 45.6 but with addition The Prophet Esay doth plainly describe the Godhead of the Sonne Exod. 7.1 Esa 9.6 Iere. 23.6 Esay 42.6 Exod. 17.15 and Ieremie also where it is saide The name of the citie from that day shal be called Iehouah And that he builded an Alter and called the name of it Iehouah my exaltation therby is ment that the altar was builded for a monument that God was the aduancement of Moses and that Hierusalem is not adorned with the name of God but onely to testifie the presence of God Much a doe also they kéepe at this where the Prophet saith that this is the name wherby they call her Iehouah or righteousnesse Iere. 33.16 but this place confirmeth the trueth for whereas before hee had testified that Christ is the true Iehouah from whome floweth righteousnesse now hée pronounceth that the Church shall so verily féele the same that shée may gloriously vse the very name it selfe In the first place is set the fountaine and principall cause of righteousnesse in the other the effect where it is saide that the Angel appeared to the fathers Iud. 6.7 Iud. 13.16 and that he challengeth to himself the name of the eternal GOD it is not to be vnderstoode as Seruetus saith who affirmeth that it was an Angell and worshipped in the place of God but rather as the doctors affirme namely that he was the worde of God which began to execute the office of a mediatour for though he was not yet clothed with fleshe yet he came downe as a meane betwéene God and mē to come more familiarly to the faithfull Therefore his communicating himselfe made him to be called an Angell yet in the meane time he retained that which was his own to be the God of vnspeakable glory which is the meaning of Ozeas Oze 12.5 in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel as though the Prophet did not confirme that which Moses had saide Gene. 30.11.29 2. Cor. 10.4 Zach. 2.3 Esay 25.9 Mal. 3.1 Why doest thou aske of my name and the confession of the Patriark doth sufficiētlie declare that he was not a created Angel but one in whom the full Godhead was resident Therfore Paul saith that Christ
strengthened And when he taketh occasion of the Iewes fall to exhort him that standeth to take héede that he fall not Rom. 11. â—â— he doeth not therfore byd vs wauer as though we were not therby assured of our stedfastnesse but only he taketh away arrogant presumption rashe trusting too much in our own strength that after the thrusting out of the Iewes the Gentiles being receiued into their place shoulde not too much outragiously triumph against theÌ„ Albeit he speaketh not only to the faithful but also in the same saying compreheÌ„deth the hypocrites that gloried only in the outward shewe 23 Neither doth this hinder Phi. 2.12 Psal 5.7 Pro. 2â— 14 that we are commanded with feare trembling to worke our saluation when he requireth nothing els of vs but that we shuld accustom vs with much abasing of our selues reuerently to looke vpon the mightinesse of God And there is no cause to the contrary but that the faythful may at one tyme both be in feare 〈◊〉 3. â— also enioy most assured comfort in respect that sometime they turn their eyes to behold their own vanitie and sometymes they cast that thought of their minde vppon the trueth of God as also on the contrary vnsensiblenesse and carefulnesse hath place in the reprobate 24 Yet doe we not so make roume to them which howe soeuer they graunt that so oft as we looke vnto Christ wée finde in him full matter to hope wel yet would they haue vs wauer and stagger in beholding our own vnworthines for they so place conscience betwéene hope and feare that it altereth from the one to the other by enterchaungeable times and courses Fayth therevppon giuing place to desperation but it is sure that Christ with his worthinesse hath brought to passe that our vnworthines should neuer come in the sight of God Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt that at any tyme it shoulde holde any gouernment in the mindes of the faythfull 25 This hée confirmeth by the testimony of Bernard who saith that in studiyng the benifit of God vpoÌ„ the soule he findeth two thinges as it were contrary If I behold sayth he the soule it selfe as it is in it selfe and of it selfe I can say nothing more truely of it than that it is vtterly brought to naught it is loaden with sin couered with darkenes entangled which deceitful entisemeÌ„ts itching with lusts subiect to passioÌ„s filled with illusions alway enclined to euil bent to all kind of vices finally full of shame and confusion Esai 64. â— Now if all the very righteousnesse of it béeing looked vppon by the light of the trueth bée found like a cloth stayned with floures theÌ„ what shall the vnrighteousnes therof be accompted If the light that is in vs Mat. 6. â—3 be darknes how great shal the very darknes be What then man is mad vnto vanitie is brought to naught and is nothing But howe is he nothing whome God doth magnifie Barn in Hâ—nai 5. of the dedication of the Temple how is he nothing towards whom Gods heart is set brethren let vs take heart againe Though wée bée nothing in our owne hearts peraduenture there may somewhat of vs lye hidden in the hart of God O Father of mercyes O Father of the miserable howe doest thou set thy heart toward vs for thy hart is where thy treasure is But howe are we thy treasure that are nothing All nations are so before thée as if they were not they shall be reputed as nothing Euen before thée not within thée so in the iudgement of thy trueth but not in the affection of thy pittie Thou callest those thinges that are not as though they were Therefore both they are not because thou callest those things that are not and also they are because thou callest them for though they are not in respect of themselues yet with thée they are according as Paule sayth Rom. 9.12 not of the workes of righteousnesse but of him that calleth Pro. â— 7 Psal 100 1â— Pro. 10.5.14 Mal. 1.7 26 This feare also procéedeth from a double vnderstanding that is to say to honor or reuerence God as a father to feare him as a Lord how so euer hée putteth a difference betwéene them yet he confoundeth both together 27 That which Iohn sayth the feare is not in charitie 1. Ioh. 4.8 c. maketh nothing against this for he speaketh not of willing or childlike feare but of constrayned and seruile feare for the wicked feare not Gods displeasure Eph. 5.6 Col. 3.6 but his punishment and wrath and that truly as though it did hange euery houre ouer their neckes but the faythfull feare not so much punishment as displeasure neyther doe they that truely as though some punishment did hange ouer them but they beware least they procure it 28 After he hath made perfect the second member of the definition he commeth to the third that is to say to that which he sayde had respect vnto Fayth Gods good will in which word he enterpreteth is assigned whatsoeuer belongeth to perfect felicitie Es 80.4 Esai 2. â—â— Séeing the Scriptures doe determine in this one the saluation because God banishing away all enmities hath receiued vs into his fauour The grace of God then is the spring of all good thinges as wel belongyng to this lyfe as to the lyfe to come and those thinges are brought to passe in this lyfe Psal 63.4 Rom. 8.35 that not only prosperitie but also aduersitie are blessed because they are turned to helpes of our saluation 29 The fourth member hée hath made the frée promise of God sheweing that it is the foundation of Fayth whereof hée rendereth a reason for because Fayth although in all poyntes it embrace the worde of God yet properly it beginneth at a promise therein continueth Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth and in that sense is not the law but the Gospell called of the Apostle the word of Fayth 30 Neyther yet is Fayth in this restraint diuided and one only peace taken holde off as some maliciously alledge séeing it is graunted that Fayth hath respect to all the partes of Gods worde Hebr. 11.7 neyther is it our meaning to shewe any other then these two that Fayth neuer stedfastly standeth vntill it come to the frée promise and that wée are no otherwyse reconciled to God by it Rom. 10.8 but because it coupleth vs to Christ fréely offering saluation 31 Herevppon may be gathered Psal 9.11 Psal 109.43 Rom. 4.21 2. Tim. 1.18 Psal 43.1 that Fayth doeth no lesse neede the worde then the fruite doeth neede the lyuely roote of the trée yet in the meane time the power of God is not excluded but the beholding thereof in this cause necessary but no idle but an effectuall power must be conceiued Last of all we must take héede that wée passe not beyonde the limites
Church as in the whole body whereby Paul being one member saith I supply in my body that which wanteth in the sufferings of Christ Therefore if thou whatsoeuer thou bée that hearest this art one of the members of Christ what soeuer thou sufferest of them that are not the members of Christ the same wanted in the suffering of Christ not that any thing wāted in the sufferings of Christ as concerning all fulnesse of righteousnesse saluation and life Rom. 5.14 Acts. 15.11 or that hee meant to adde any thing therevnto 5 The Pope ought not to enclose in Leade Parchment 2. Cor. 1 the grace of Iesus Christ which the Lorde woulde haue distributed by the worde of the Gospell And what hath béen the beginning of indulgences 6 As concerning their Purgatorie this it is The satisfaction that the soules of men departed doe pay after their death for their sins we must not agrée to thē which would haue passed the ouer in silence for auoiding of contentiō séeing it doeth euacuate and make voide the crosse of Christ But it is certaine that the opinion of making satisfaction being ouerthrowne Purgatorie is vtterly ouerthrowne by the rootes The Lorde geueth not leaue to mans presumptuousnesse to breake into the secrete places of his iudgementes and hath seuerely forbidden men to enquire for the trueth at dead men Deut. 18.12 Matth. 12.32 Mark 3.28 Luke 12.10 7 He answereth to certaine places of scripture whereby they goe about to establishe their Purgatorie Where the Lorde speaketh of the falt of sinne now what is that to their Purgatorie forasmuch as by their opinion the pain is there suffered of those sinnes which they confesse are forgeuen in this present life But the Lorde meaning to cut of all hope of pardon from so haynous wickednesse thought it enough to say that it shoulde neuer bée forgeuen but the more to amplifie it hée vseth a diuision wherein he comprehendeth both the iudgement that euery mans conscience féeleth in this present life and the last iudgement that shall be openly pronounced at the resurrectiō as though hée shoulde haue saide Beware yée of malicious rebellion as of a most present damnation For hee that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obtain pardō neither in this life which is geuē to sinners for their conuersion nor in the last day when the Lambes shall be seuered by the Angell of GOD from the Goates and the kingdome of heauen shal bée cleansed from all offences Matth. 5.25 As concerning the place of Matthew the fift it is euident that Christ ment there to shewe into howe many daungers and mischiefes they cast them selues that had rather obstinately pursue the extremitie of the Lawe than deale according to equitie and right to the ende to exhorte his Disciples the more earnestly to agréement with equitie 8 Where Paul saith that the things of heauen and earth and Hell shall bowe to Christ thereby is not ment the true godly worshipping but that there is a dominion geuen to Christe whereby all creatures are to bée subdued yea the very Deuill shall bée brought to acknowledge him their iudge with feare and trembling like as Paul expoundeth elsewhere As for the Machabées it is not in the number of the holy bookes Rom. 14.10.11 Rom. 5.15 2. Macha 12.43 and hée that thinketh best confesseth that his writing néedeth pardon and sayth plainly that they are not the Oracles of the holy Ghost The writer of the Historie did not referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their countrey and religion this was not without superstition and preposterous zeale But it is more folly to drawe a sacrifice of the lawe so farre as vnto vs perteineth forasmuch as we know that thinges doe ceasse by the comming of Christ that then were in vse 9 They haue an inuincible bulwark in Paul as they thinke 1. Cor. 3.12.15 but easie to be battered For Paul vseth a Metaphor when hee calleth the doctrines inuented by mens braines wood hey and stubble which so soone as they are cast into the fire consume and wast and cannot continue like as those doctrines cannot continue when they come to be examined Therefore to follow the true cause of his Metaphor and match the partes together with iust relation hee calleth the trial of the holy Ghost fire for euen as the nearer that golde and siluer are put into the fire so muche the surer proofe haue they of their goodnesse and finesse so the Lords trueth the more exactly it is wayed with spirituall examination so much the greater cōfirmation of credite it receiueth 10 In that that they say that it is an auncient vsage of the Church it cānot altogether be denied yet the old fathers did it both without the worde of God and to auoid reproch and of a peruerse zeale and an vnaduised lightnesse least they shoulde differ from publike custome and common ignorance and that which is sufficient to confute the thing it selfe they did it not without great doubting neither yet haue they doone so that by these their errours they coulde defende either their doinges or sayinges Finally many testimonies of the olde Fathers may bée alledged which will manifestly subuert al those praiers for the dead which are in vse among vs. The rest hee letteth passe in silence of set purpose From the 6. to the 10. Chapter Those things which hee disputeth of in these next fiue Chapters about the life of mā séeme to be heaped vp in this order that they may be referred to two principall pointes first that this one thing be confessed of al men that there is no Christian man which is not affected with a certaine singuler loue of righteousnesse Chap. 6. Moreouer as touching the rule wherein euery one ought to frame his life albeit the same séeme to be conteined in the next Cap. only yet all the rest that followeth belong vnto the same For those 2. which he teacheth to be performed of a Christian man séeing so hard matters are so sodenly taken hold of that in perfourming them he confesseth there requireth great patience Chap. 7. For this cause hee describeth the vtilitie of the crosse by a thing professed Cap. 8. And he calleth back to the meditatiō of a life to come Cap 9 And that which is not litle profitable to this matter he opēly sheweth how we should vse in this life the helpes therof least by any meanes we offend therein Chap. 10. Cap. 6. Of the life of a Christian man And first by what arguments the scripture exhorteth vs therevnto GOing about to speake of the life of a Christian man he sheweth in the very beginning for what cause he knitteth the same to the declaratiō going before of regeneratiō the is to say because the marke of regeneration is such that