THis woorde Gospel,The word Go­spell what it meaneth. signifieth the decla­ration that God hath shewed vs, of his loue in our Lord Ie­sus Christe, when hee sent hym into the [Page] worlde: which thing we ought well to marke, because it is very much to know the vse of the holy Scripture, euen in re­spect of the wordes it vseth. It is true that wee ought not to stande simply or onely vpon the wordes: and yet for all that we are not able to comprehend how excellent Gods doctrine is, vnlesse wee knowe the proceeding that it vseth, and also what is the style and speach thereof. And indeede wee are so muche the more to mark & weigh this word, because it is a very cōmon receiued sentēce to distin­guish the holy Scripture into the law & the Gospel:Diuision of the Scripture. & those that speake thereof in that sort, meane, that all the promyses which are cōteined in y^e old Testament, ought too bee referred to this word Go­spel, True it is y^t theyr meaning is good, but for all that, y^e holy Scripture vseth not such maner of speache,If any man speake, let hym speake as the words of God. 1. Pet. 4.11. and we ought to be sober in that respect, and to yeelde such a reuerence too Gods spirite, as to keepe suche a maner of speaking as hee himself vseth to teach vs withall. Behold thus muche then concerning the woorde Gospell, which is a publishing that God [Page 2] hath made vnto vs at the commyng of our Lorde Iesus Christe his sonne, de­claring himself a father to all the world: as also Saint Paule speaketh thereof in his Epistle to the Ephesians, Ephe. 2.1 [...] when he saith that Iesus Christe came to preache the Gospell vnto them that were nigh, & to those that were farre of from God: nigh, to wit, the Iewes, who were alre­dye entred into the Couenaunt with God: and far, to wit, of the Pagans and Heathen, who are as it were far remo­ued from his Church. Nowe when wee shall haue looked euery where, we shall finde that this woorde Gospell is not ta­ken in any other signification. And be­holde also wherfore men haue giuen this name or title to the iiii. histories that are written touching our Lord Iesus Christ howe hee came into the worlde, and was conuersant therein: howe he dyed, rose agayne, and went vp into heauen: men I say, haue giuē the name or title of the Gospell to this. And why so? because the substance of the Gospell is compre­hēded in the person of God his sonne as I haue already said. The anciēt fathers [Page] had in deede the promyses of saluation: they were also very well assured that God woulde be their father,The difference betwene the fa­thers vnder the law, and vs vn­der the gospel. but yet they had not (in such plaine sort as we haue) the gage and pledge of Gods loue to­wardes them, and of their owne adopti­on. For when Iesus Christe came intoo the worlde, then God signed and sealed his fatherly loue vnto vs, and wee had the full testimonie of life, and in deede haue also the substaunce thereof in Iesus Christe,2. Cor. 1.20. as I haue already sayde. And this is the cause why S. Paule sayth that all Gods promises are in him, yea and Amen: to wit, because then God ratified and confirmed all that which he had spo­ken before, & had promised to men. So then it is not without cause that these foure histories (wherein is declared vnto vs how the sonne of God was sent, that he tooke mans fleshe, also that hee liued heere vppon earth amongest men) haue beene so named. Men then haue com­prehended all this vnder the worde Go­spell, 2. Tim. 2.8. because therein it is declared and set out vnto vs, how God hath made per­fect and accomplished al that which was [Page 3] requsite for mens saluation, and that wee haue had the fullfilling of al, in the persō of his sonne. Indeede S. Paul speaketh of his Gospell, but after what sort? It is not as though he had writtē an history of the Gospell, but because his doctrine was conformable and agreeable, to all y^t which is conteined therin. So according to that which I haue already said, when the Gospell was preached vnto vs,S. Paules E­pistles, not cal­led the gospell, & in what sence it is a plaine manifesting of Iesus Christ to the ende that wee shoulde knowe that in him all thinges are perfected, and that we haue the trueth of that, which had bin promised in all times before. And yet for all this, S. Paules Epistles, are not called the Gospel. And why so? because that therein we haue not a continual historie which declareth vnto vs after what sort God sent his sonne, how it pleased him that in putting vpon him our nature, hee might haue a true brotherhood with vs, how he died, rose againe, and ascended in to heauen. This I say, is not largely laid out, with a continuall order and course of speach in S. Paule, very certaine is it, that the doctrine which is conteined in his Epistles, is conformable and agree­able [Page] with the doctrine of the Gospell: But for all that, that worde Gospell, is specially attributed too these foure hi­stories, for the reason which I haue alre­dy alleadged. Nowe where wee say that the substaunce of the Gospel is compre­hended in the person of the Sonne of God, this is not onely to say that Iesus Christ came into the worlde, but that we should know also what his office is, what charge God his father hath committed vnto him, and what vertue and power he hath, which thing wee ought too marke well: for from thence wee may gather the difference of the Gospell according to S. Iohn, Wherin the 4. Euangelists a­gree. Heb. 4.15. and those which the other three wrote. The iiii. Euangelists agree very well in this, that they declare vnto vs, howe the sonne of God appeared in the worlde, that he became true and very man, like vnto vs in al thing, sinne excep­ted. Afterwardes they declare vnto vs, howe he dyed, rose againe, and ascended into heauen. To bee short, all that was committed vnto him, to drawe vs to god his father by, is declared and set foorth vnto vs therein. But there are two thinges whiche are peculiar too Saint [Page 4] Iohn: One is,Iohn hath two things peculi­ar too himselfe from the other Euangelists. that hee stayeth and stan­deth vpon the doctrine of Iesus Christ, more then the other Euangelists doe: The other, that with a greater liuelynes he declareth vnto vs Iesus Christes ver­tue and power. True it is, that the other Euangelistes speake wel of the doctrine of Iesus Christe, but that is rather briefly & shortly, as who haue collected some small Summaries and Abridge­mentes thereof.Iohn. 6.1.2. But S. Iohn maketh a long & large declaratiō therof, as we see in the sixth Chapter, where mention is made of that myracle which he wrought in the wildernesse, when hee refreshed and fed so great a multitude. For there­vppon S. Iohn commeth to enter into speach and to shewe howe Iesus Christe is the bread of eternall life. We see then this doctrine of Iesus Christ, which was declared at large by S. Iohn, and that with a more great dilating & discoursing thereon, then is set out by the other Euangelistes, yea we see that they quite and cleane omitted that doctrine. So much also may be sayde of the reste: for after that hee hath touched some myra­cles [Page] and histories, he alwayes commeth back to the doctrine, and taketh occasion too enter into the matter too handle and speake of the power of our Lorde Iesus Christe:Iohn. 12. to 18. as from the xii. Chapter til you come to the historie of the Passion he in­treteth of nothing, but this doctrine. So then nowe wee see what difference there is betwene the Gospel according to S. Iohn,The Gospel ac­cording to S. Io. giueth light to the other E­uangelistes. and the other three Euangelistes, insomuch, that to speake rightly, the Go­spell according to S. Iohn, is, as it were the key, too geue vs some entraunce and opening to the other. For yf wee reade S. Matthew, S. Marke, and S. Luke, we shall not so well know wherefore Ie­sus Christe was sent into the worlde, as when we shall haue read S. Iohn. Ha­uing reade S. Iohn, wee shall knowe afterwardes too what ende it serueth vs, that Iesus Christe hath wrought, and al­so that he hath taken mans fleshe, and that he died and rose agayne: Wee shall knowe I say, what is the ende and sub­staunce of all these thinges in reading this Gospell. And this is the cause why he standeth not so much vpon the history, [Page 5] as we shall see by the order which he wil keepe hereafter. It is true, that these things rightly deserue, to be more large­ly diducted & layd out: but because there is great matter in the Texte which wee haue to expounde, I doe but touche these thinges as briefly as I can. Wherefore let vs content our selues with that which we haue sūmarily & shortly touched, con­cerning the office of Iesus Christe:Wherfore Christ came in to the world. that is to say, that S. Iohn declareth vnto vs how he was sent of God his father, to the end he might accomplish and make per­fect the saluation of men. Hee declareth howe he tooke mans fleshe, nnd howe hee dyed also, and rose againe, that he is the pledge of Gods loue, that hee is (as it were) the soule of our redemption, & that Gods promises are in hym ratified and established. Moreouer wee must marke (as I haue already sayde) that S. Iohn toucheth the stories more briefly then the other three Euangelistes doe,The summe of the Gospell ac­cording to S. Iohn. but for all that he stayeth him selfe more vppon the substance of the matter, that is to say, too declare vntoo vs what the doctrine of Iesus Christe is: and what charge [Page] God the father hath cōmitted vnto him: and to be short, what is his vertue, his power, and goodnesse towardes vs. As concerning the signification of the worde in it selfe, Gospell is asmuch too saye, as a good newes or glad tidinges: but this worde ought to be vnto vs as it were hal­lowed or sanctified, to the end to cause vs to hate the thinges of this worlde, and to the ende that we might knowe, that all our goodnesse and our felicitie, ioye, and glory is in Iesus Christ alone. Where­fore when we shall pronounce or speake this woorde Gospell, which is as muche to say, as good newes or glad tidinges: Let vs learn not to reioyce beyond mea­sure, in the thinges of this worlde which are brittle and vayne: let vs not reioyce in delights,Wherein true Christians shoulde chiefly reioyce. in pleasures, nor in any thing whatsoeuer it be: but let vs be glad and reioyce in this, that Christe was sent vn­to vs, that God is offered and geuen vn­too vs in his person: that Iesus Christe is come too the ende that hee myght bee our reconciliation betweene God and vs that God accepteth vs for his children, to the end we shoulde not perishe and be [Page 6] condemned. Behold how this word ought to be sāctified or hallowed vnto vs, to the ende to cause vs reuerently to regarde that inestimable goodnesse, which hath been brought vnto vs by our Lord Iesus Christe. And it is expresly sayd, that this Gospell is according to S. Iohn, The Gospel is from Iesus Christe. Iohn. 7.16. too the ende we should know, that it is not from a mortall man, but that S. Iohn, was one­ly the minister or meane thereof. From whom then shall wee say that wee holde the Gospell? From Saint Iohn, or from Iesus Christe? Certainly from Iesus Christe. And in deede Iesus Christe v­seth this maner of speach, as to say, that the doctrine is not his, but that he prea­ched it in the authoritie of God his fa­ther from whom it proceeded: and all this is to the end that wee should beare so muche the more reuerence to this doc­trine, and that we shoulde not receiue it, as a common thing, but as the pure trueth of God, which was preached and declared by his onely sonne. S. Iohn then was indeede the meane or instrument that God vsed, euen as a Penne that wil write in a mans hande, but yet for all [Page] that wee must not receiue the Gospell, which was written by him, as from a mortall man. Let vs nowe come to the Text. The worde (saith he) was in the be­ginning. The purpose of Saint Iohn is too declare vnto vs how the sonne of god did not then beginne to bee, when hee ap­peared or shewed himselfe in the worlde: neyther yet that then he began onely too spread abroad his power in euery place,Christ is very God from all eternitie. (for he was alredy from all time, and be­fore al time, his power abroade alreadye in hymselfe, and hee tooke it not from a­ny other) but that there was a power which was in the worde of GOD from the beginning, which at the last was ma­nifested, and we know it now, seeing Ie­sus Christ hath been sent into the world. Wherefore S. Iohn mente too declare here that whē Iesus Christ came into the world, he that cāe was our eternal God, who also hath redeemed vs. But yet to y^e ende that wee may the better vnderstand the whole, wee must particularly and by peecemeale marke the thinges that are here spoken. The worde was in the begin­ning. [Page 7] There is no doubte, but that hee heere calleth the Sonne of God The woorde. The reason is,Why Christ is called the word. because it is that very wisedome which hath alwayes byn in GOD, and his Counsell, and his power. True it is, that wee haue not in this place the thinges declared and set out, as they are in their owne great­nesse and excellencie, I meane, euen as they are here propounded and set foorth vnto vs by S. Iohn. For albeit that the spirite of God spake by his mouth, yet so it is, that he hath not yet declared and set foorth the matters vnto vs, in theyr greatnesse and maiestie.The Lord in setting out him self & Christ to vs, had respect to our weak­nesse. And heerein we derogate nothing from the spirite of God, when wee say, that he hath not ful­ly and in perfection set out the thinges which are heere signified vnto vs, for the holye Ghoste therein applieth him selfe vntoo our infirmitie and weakenesse. And indeede, yf wee should heare God, speaking vnto vs in his maiestie, it shold bee vtterly vnprofitable for vs, because wee coulde comprehende or conceiue nothyng thereof.

So then, because we be carnall, hee must needes stut and stāmer as it were, or else he woulde not be vnderstoode of vs. By this then we see, that wee are too vnder­stande, that God is as it were become little, and hath abased him self, that he might declare hymselfe vnto vs: And y^t so it is, tell me, how should it be possi­ble to expresse what Gods maiestie is, If we speake mens speach and wordes? Is it not think you a farre vnequall mea­sure? S. Iohn then albeit he be the holy Ghosts instrument, speaketh not of these matters, according to their greatnes, and yet notwithstanding hee speaketh in a speache, whiche is as it were vnknowne to vs. And therefore wee must conclude, that the secretes which are conteined in this place, are not so openly and plainly declared, as that wee are able too vnder­stand the same, in such sort as we vnder­stand the matters of the worlde: but let vs content our selues with that which is heere simply declared vntoo vs:God hath in his worde reuealed sufficient for his children. for our Lorde knewe that which was sufficient for our good, and hee applied hymselfe vntoo vs and our infirmitie, in suche sorte [Page 8] that hee hath not forgotten or omitted a­ny thing which was good and profitable for vs to know. So let vs learne to keepe vs faste too this puritie and simpli­citie of his doctrine, considering how the worlde in this behalf hath been fou­ly abused by foolish imaginations, and vaine speculations, and by a certayne di­uelish boldnesse: For when the question hath beene to handle these matters, men haue ouerwhelmed themselues in asmuch as they ment (besides the reuelation of of the doctrine) to search out w^t a certaine curiositie and boldnesse, the eternall es­sence and beyng of Almightie God: as a man in the Papacie shall heare dispu­tations that are made thereof, euen as if men disputed of a flocke of Gotes, or I knowe not whereof. They haue no more reuerēce to God, thē to a beast: Now we neede not seeke out a better witnesse a­gainst the doctrine of the Sophisters of Sorbone to knowe that the Diuell raig­neth there,Sorbone, is the name of the place, wher the brotherhood of the Sorboni­stes, doe yet re­manine to this day in Parris. and hath alwayes raigned there, thē this. And this I say, that albe­it theyr doctrine were not false, yet so it is that when men see they haue so little [Page] reuerence and regarde to Gods maiesty, wee must needes say that it is a diuelishe doctrine, euen that I meane, which is at this day practised, by the Sophisters and Sorbonistes, in all the Popes Colledges. So then, let vs (as I haue saide) content our selues with that simplicitie, which is declared vnto vs by the holy spirite, for he toucheth and speaketh of that which is good and profitable for our saluation: and as I haue already declared hee hath heere brought and deliuered vnto vs that which was meete and fit for vs to know.Iames. 1.17. [...]man. 11.29. Let vs come nowe to this true woorde. When S. Iohn calleth Iesus Christe, That worde, it is as if he should say: the eternall counsell of God, or the wisdome that remayneth in him. Notwithstan­ding we must marke that GOD is not like to men: when wee haue a Counsell it may alter and chaunge, but it is not so with GOD: for that which is in GOD is vnchaungeable.Though man be wauering, yet God is con­stant. Besides the counsell which wee haue, is not our very Essence or substance: but the coun­sell which is in God, is verily and truely [Page 9] God: for God is not as a vaile or couer­ture, wher there are shadowie places, as Saint Iames vseth this similitude,Iames 1.17. we are as a shadowe that flitteth vp & down, and we cannot abide firme and constant. But this is not in God: for that which is in him, is of his essence and eternitie. And this is the cause wherfore S. Iohn declareth, that this word is verely & truly God. But as concerning the worde, we must not (as I haue alreadie saide) ima­gine a counsell or a wisedome in God, which should be like to the word of men. True it is, that we may well take some comparison from our selues, but yet we ought alwayes to marke, the long di­stance and great difference, that is be­tweene vs and God:An apt simili­tude. for if the heauens be much higher than the earth, muche more must it needes be, that we shoulde knowe and confesse, that God is more high than we, yea there is no proportion or resemblance as it were betweene God and men. So then when men shall bring or alledge vnto vs some similitude taken frō the creatures, we must alwayes mark this great distance and difference, which [Page] is betweene God and vs.There are two partes or po­wers of a mans soule, to wit, vnderstanding and will. See his Institut. Lib. 1. Cap. 15. Sect. 5.7. As a man may very well say, that in the soule of a man, there is a certaine vnderstanding, which is in such sort ioyned to the soule, that the soule can not be without vnderstanding. There is also a will, not as when wee haue nowe one desire, nowe another, but a certaine power (as a man woulde say) to wil, which thing man hath in him self, for man is not as a stone, or as a pile of woode without sense and reason, but hee hath imprinted in him this propertie, to will this or that. So then we may take and vse such similitudes: but yet notwith­standing we must consider, that speach is here had of so high thinges, as of neces­sitie all mans vnderstanding and witte must be abased and brought lowe: and we must handle them, and intreat of them in all humilitie, applying them to their true meaning,Curiositie and vaine imagina­tions must be auoided. and must not be ouer curious: wee then haue that fonde imagination which hath borne swaye and ruled here­tofore in the world: but we must come to Gods schoole, to hearken to that which hee shall speake vnto vs, and to flye [Page 10] from all that which men shall set out, and shalbe found contrary to that,Gods voice must onely be obeied. which the holie Ghost hath left vs. Nowe further­more we must also marke, that some ha­uing bene thrust forwarde by the deuil, haue peruerted the meaning of this doc­trine, affirming that this word was no­thing els, but some certaine counsell, de­liberation and purpose that God had to redeeme mankinde in the person of Ie­sus Christ (who was a certaine forme,A perillous o­pinion confu­ted. as they call him, as when a man shall haue purposed to dosome worke, and shal haue conceaued the same in his spirite or vn­derstanding) leauing not by so saying, e­uerlastingnesse of essence or being to the sonne of God. But we see alreadie, and shall see hereafter more largely, how and in what sort Saint Iohn calleth Iesus Christ that word of God, thereby to de­clare and set out his deitie, as I haue al­readie saide. And that so it is, beholde a plaine testimonie of God him selfe, for he saieth, that this worde was in the begin­ning: so then it must needes be, that it hath beene eternall and euerlastyng. [Page] It is true,Gen. 1.1. that some will replie against it, because Moses saith, that God in the beginning created heauen and earth: and that now S. Iohn saith, that this worde was in the beginning, that it seemeth here­by, seeing that so it is, that the heauen, the earth, and other creatures had a be­ginning, that we can not proue, the eter­nitie or euerlastingnes of Iesus Christ, because it is saide that the worde was in the beginning.An obiection answered. But the answere is easie: to wit, that when Moses speaketh of the beginning, we are to remember & mark whereof he speaketh: that is of heauen, of earth and other thinges, that haue indeed a beginning. But nowe let vs weigh and marke, that which Saint Iohn saith: In the beginning (saith he) was that worde. And where was the beginning? verely in God. And what is Gods beginning, I pray you? Certainely he had none: for o­therwise it must needes be, that God should be framed & made. So that when mention is made of the beginning of God, we must conclude, that it is such a beginning, as hath not any tyme at all. There is then much to be said, and great [Page 11] difference also, betwene Moses his place, when he saith, that God created all in the beginning, and this, when it is said, that that word was in the beginning. For Mo­ses speaketh of the creatures, which had their beginning to be at a certaine time. But here Saint Iohn speaketh not of any thing but of God, which can not be with­out his eternitie and euerlastingnesse. Wherefore we must conclude, that this beginning, hath not any beginning. And hereby we see that Iesus Christ hath bene alwayes. It is as much then,Iesus Christ is our God eter­nall. 1. Tim. 3.16. as if Saint Iohn had saide, that Iesus Christ is our eternall God, who hath appeared and bene made manifest vnto vs in the flesh, as also Saint Paul speaketh there­of. Nowe he addeth afterwardes: This word was with God: as if he should say you must of necessitie separate and distin­guish him from all creatures. Marke the purpose of the Euangelist. We must not so much as imagine (saith he) that this word had any thing at all, like vnto crea­tures: we must go out of the worlde, we must ascend aboue the earth and heauen, when we thinke vpon this worde. A man [Page] might demaund,A hard questi­on answered. Before there was ey­ther heauen or earth, was it possible, that this worde shoulde be in the begin­ning? yea indeede, for S. Iohn for a ful answere, seperateth this worde from all the creatures: as if he should say, when I speake vnto you of this worde, you must come to God, for it is in God. Let vs then regarde and consider it, as a cer­taine eternitie or euerlastingnesse, which is not in the creatures, neither in the heauen, nor in the earth, nor in any thing whatsoeuer. And notwithstanding all this, yet so it is, that the Euangelist in this place setteth out vnto vs,The father di­stincted from the sonne, not in essence, but in person. 1. Cor. 8.4.6. 1. Tim. 2.5. a distincti­on betweene God and his worde. And what maner a one is this distinction? It is not of their essence, for he meaneth al­wayes that this worde is God: and we must conclude, seeing that wee haue but one onely God, and that there is but one simple essence or being in him, that Ie­sus Christ, that is to say, this eternall worde whereof mention is made in this place, hath not beene separated or sun­dred from God his father, in respect of [Page 12] essence: and yet notwithstanding there is some distinction. And how is that thē? thus it is; because we are not able to com­prehende that which is so high aboue all our vnderstanding and reason, the aun­cient Doctors haue vsed the worde per­sons, and haue saide, that in God there are three persons:Howe there are three persons in the Godhead. not as wee speake in our common speache, calling three men three persons, or els as in the Popedom, they will bee so bolde as to point three Puppets or Munkeyes, and say, Lo the Trinitie: but this worde persons in this matter, is vsed plainely to expresse and set out the proprieties, that are in the essence of God. The worde substance, or (as the Greekes speake) Hypostasis is indeede more meete and conuenient, because it is a worde of holy scripture, and the Apostle vseth it in the first Cha­piter of his Epistle to the Hebrewes, when hee saieth,Hebr. 1.3. that Iesus Christ is the liuely image, and the brightnes of the glorie, yea the image or ingraued forme of y^e substance or person of God his Father. When he speaketh in that place [Page] of the substaunce or person of God, hee meaneth not the essence or being, but he speaketh of this proprietie which is in the father, to wit, that he is the fountaine of all thinges.Gods word onely, must be the rule of our faith, in all pointes, but specially in the article of the Trinitie. But nowe let vs looke to their three substances or persons, as we call them, and marke howe they accorde and agree, so farfoorth, as God teacheth vs concerning them (as I haue alreadie said:) for we must not at any hand go be­yonde these boundes and limittes. And therefore let vs haue an eye thereto, so farforth as shalbe requisite, for the expo­sition of the place. When men speake of God, true it is that men of them selues are confounded, and knowe not what to thinke or imagine, sauing that they goe astraie in their owne cogitations and thoughtes,Rom. 1.21. as Saint Paul saieth: and thereupon it falleth out, that they waxe thereof ouer proude, through their owne prudencie and wisedome: and therefore God also doeth in such sort punish them, that they intangle them selues, in suche horrible labyrinthes & mazes, that they can not at any hand come out. But when we will suffer God to guide vs vnto him [Page 13] selfe by the holie scripture,The Trinitie proued. we shal know him so farforth as shalbe necessarie and meete for vs. For we shal come to the fa­ther as to the fountaine of all thinges: and then we can not conceiue or thinke vpon the father without his counsell and eternall wisedome: besides there is a certaine vertue & power that remaineth in him, which we shall also perceiue and feele verie well. Marke then howe we shall finde these three proprieties in the essence of God. And this is that which Saint Iohn ment to saye in this place, that that word was with God. If there were not some distinction, he could not speake so, for that should be to speake vn­properly to say, God was with him selfe. So then let vs knowe, that this worde hath some distinction, and is indeed to be distinguished from the heauenly father:Christ begot­ten from before all beginnings. for it is that worde, that was begotten from before all tyme, seeing that God al­wayes had his counsell and his wisdom. And we must not for all that so much as imagine or thinke vpon a beginning: for we may not say, that God hath at any tyme beene without his vnderstanding, [Page] counsell and wisedome. So then wee must not sette aside, and separate from God the proprietie of this worde, as to say, that we could iudge, that there had bene some certaine tyme wherein it had not bene with God: for this should be to make an idole of it,The Trinitie, destroieth not the vnitie: nei­ther doeth the vnitie infringe the Trinitie. Gregor. Nazi. in sermo. de sacro Basil. as it were. But as I haue saide, the three persons are but one God: and yet for all that we must distin­guish them, because there is a certayne and an assured distinction of them, as is in this place declared. And with al let vs remember an olde Doctours sentence, which is verie worthie to be thought vp­on, because it is excellent. I can not (saith he) thinke vpon these three propri­eties, that are set out vnto mee in God, but that immediatly my vnderstandyng commeth backe againe to one: and on the other side, it is impossible for me to know one onely God, but that I regarde and looke vpon all the three proprieties, and see them distinguished in mine owne vnderstanding, according to the light, which is giuen me thereof in the holie scripture. Beholde howe the faithfull shall knowe God: knowing the father, [Page 14] they will come to his wisedome, who is this word of which there is spokē in this place, they will come also incontinently. to that vertue and power wherof we haue in parte saide somewhat. And when they shall haue once knowne these three per­sons, they will not any more straggle and wander hither and thither, but they will come to this one and onely essence, to knowe that there is no more but one onely God, yea such a one and onely God indeede, as hath in such sort created the worlde, that he hath not left vndone any thing of all that, which was requisite and necessary to accomplish our redemption. Thus much then wee are to marke, as concerning that which is saide, that this worde was with God, to wit,The perfection of Gods workes. that the E­uangelist ment to separate Iesus Christ from all creatures, and yet notwith­standing to declare vnto vs, the distincti­on which is betwene him and the father. Now he addeth, that that word was God: and this he doth the more fully and better to expresse, that which hee ment,Christ is very God. to wit, that Iesus Christ was not a thing created, which had had a beginning, but [Page] that he is our true and very God. This place hath bene ill vnderstoode of some,Read this with reuerence and iudgement. and they haue also foolishly translated it, as to say God was the worde: for if we should say, that God is the worde, the fa­ther shoulde be no more God, the holye Ghost should be no more God. But S. Iohn ment to speake altogether the con­trary, to wit, that this worde is God, as if he should say, that Iesus Christ in re­spect of his deitie and Godhead, is of the same essence with the father. So he shut­teth not the father out from the deitie, but declareth that there is no more, but one onely essence in God: and although there be a distinction betweene God and his worde, yet must we alwayes come backe to this simple and plaine trueth that they are one God, which we must worship.Arius, Nesto­rius, &c. It is true that the old heretikes trauailed verie sore, to peruert this place to the end they might not be inforced to confesse, that Iesus Christ was our true God. But we see here, that Saint Iohn speaketh so plainely, of the euerlasting­nes and eternitie of this word, that there is no place left, either for wrangling, or [Page 15] starting into holes. He addeth afterward that this word was in the beginning with God: He had not before spoken these two wordes together: he had onely saide, this word was in the beginning: also, it was with God. But nowe he ioyneth both of them together. Marke then howe wee ought in such sort to behold Iesus Christ that we should continually beleeue, that he is verie God, and of the same essence with the father.Christ in re­spect of his hu­manitie a crea­ture. Indeede he was created in respect of his manhood, but we must passe further, to the ende we may knowe him to be our eternall God, who is so in­deed our God, that withall he is also, the wisedome of his father, which hath bene with God from before all tyme. Beholde then, what is the summe of this place. Nowe if we shall keepe and holde fast this exposition, (as it is simply & plainly set downe vnto vs) it shalbe sufficient for vs, to instruct vs to our saluation. And this verelie is all that that wee are to knowe touching this point: for if we be­gin here foolishly to dispute, that wil fall out vpon vs, which in this behalfe is fal­len vpon the Papistes, as I haue alrea­die [Page] saide.Blessed are they, whom o­ther mens harmes make to beware. Moreouer let vs note, that this is a certaine foolish studie and indeuour, to labour muche to confirme that which the Euangelist speaketh in this place, by the doctrine of the olde Philosophers, as there are certaine people, that let and trouble them selues in it. It is true that wee shall finde in Plato, It is a fonde trauaile to con­firme diuinitie by Philoso­phie. that hee had some vnderstandyng of God: for when hee speaketh of God, he saieth that God alwayes had his vnderstanding in him selfe: and almost all other Philosophers speake after this manner. Now these that are so curious and desirous, in suche sorte to make the Philosophers agree with the holie scripture: suppose that they haue muche profited the Christian congregation, when they are able to say, that the Euangelists, who haue spoken after this manner, haue not bene alone, but that the Pagans and Heathen them selues haue indeede knowne such things. Verely this is much to the purpose: it is euen as if a man woulde put a vaile or shadowe, before brightnesse or light it selfe. Beholde God, who inlightneth vs by the doctrine of his Gospell,A fit similitude. and [Page 16] wee will come and put a vaile or shadow before it and say, he, this light & bright­nesse will be more apparant and glitte­ryng by that vaile. It is verie cer­tayne, that God woulde, that euen these thinges shoulde be knowne to the Hea­then Philosophers,Heathen Phi­losophers [...] some light, [...]d wherefore it was giuen them. to make them there­by so much the more inexcusable before his Maiestie: but that prooueth not this, to witte, that his doctrine shoulde bee confirmed by that which they haue said: for verely wee see, that so much the nee­rer they thought to come nigh vnto God, so muche the further off in that respect they remoued them selues. And there­in was fulfilled this sentence of Saint Paul which he vttereth against all man­kinde:Rom. 1.21. that all they that woulde bee o­uer sharpe sighted and subtil witted, and did not seeke God in suche reuerence and humilitie as they ought, are fallen into a bottomlesse depth of errour. And certaynely this is a iust iudgement of almightie GOD, when wee proceede so farre to defile his doctrine mingling it amongest the foolishe inuentions of men. But let vs nowe goe further. [Page] The Euangelist saieth: that all thinges were made by it, & that without it nothing was made of all that which was made. After that he had assured vs, of the eter­nall essence of that worde of God, he ad­deth a confirmation, thereby to set out vn­to vs his eternall deitie, to the ende we may be verie certaine of the whole mat­ter.The creation of all things by Christ, is a plaine proofe of Christes Godhead. All thinges (saith he) were made by it. The essence of God is knowne to vs, not onely by that which we can conceaue or comprehend thereof in our owne vnder­standings, but also when it pleaseth him to declare him selfe vnto vs by his crea­tures: for when the scripture handleth that, then doeth he make him selfe visible, and not onely visible, [...]om. 1.19.20. but S. Paul pas­seth yet somewhat further, saying, that al­though we were blinde, yet we may ther­by feele him as it were with the hand. So then though we had our eyes shut, yet so it is that we may knowe this power of God.Act. 17.27.28. And howe so? Because it is here within vs. In whom is it that we liue, that we haue our mouing and being? It is in God, who hath breathed life into vs, & by whom we subsist or stande. This [Page 17] then is that which S. Iohn sheweth vs, saying that all thinges were made by it. By this we knowe, that that woorde of God hath been from the beginning, who also is our God.God applieth himselfe to our rudenesse. And howe know wee this? Certainely wee cannot climbe soo high, and therefore God is come downe euen vnto vs, God I say, with that his worde, so that wee may knowe him. And albeit that our vnderstanding stretcheth not it selfe so farre, neither yet is able too ascende aboue the cloudes, yet so it is that we are cōstrained to know that this worde is truely God. And how so? Be­cause all thinges were made by it. In it is it then, that all thinges haue beene, as the Apostle Paule in his Epistle to the Hebrues sheweth the same.Heb. 1.2. Heb. 11.3. Wee confesse (saith he) that the worde of God is eternal and euerlasting. And why so? Because so it is, that by this worde all thinges were made. And this is also the same that S. Paul speaketh in the xvii.Act. 17.24. Act. 14.17. Chap. of the Actes of the Apostles, that GOD hath not manifested himselfe vnto vs, without a large testimonye and witnesse, because we may behold him in al his creatures. [Page] So then, in asmuch as all thinges were made by his worde, we must knowe that hee is our eternall God. There are cer­tayne Heretiques that suppose,He meneth Ser­uetus & his ad­herentes, as I take it. See In­stitu. Lib. 1. Cap 13. Sec. 7.8.23. Gen. 1.3. that this woorde of GOD, had beginning in the creation of the worlde, because there was neuer any speach had of the woord, vntyll such time as the worlde was crea­ted: As Moyses saith, God said; let there be light, and the light was made &c. Nowe they woulde inferre heerevppon that that woorde then beganne. Is it so? we may rather contrariwise by that con­clude, that that woorde is eternall. For if a man beginne to doe some thing, wee cannot thereupon say, that hee was not before that. If this be true in creatures what wyll it be, when wee shall come to God? So then albeit that worde of God hath not spread abroad & made manyfest y^e power therof, before the creation of the world, yet none can therupō conclude, y^t it was not alredy before that time. And this is that which S. Iohn mente to set out and declare by this maner of speach, wherein it is saide, that all thinges were made by this Woorde. Moreouer let vs [Page 18] marke, that when wee speake of God the Father and of his woorde, wee say then, that God made al things what­soeuer, & that by his worde:A good rule which ought well too be re­membred & this worde by, is attributed onely vnto Iesus christ. True it is y^t whē we speak of God singly and by himselfe, and without distinction of the persons, we may well say,Rom. 11.36, that all thinges are by and from God: but when there is a distinction, as in this place ther is, behold then the proprietie which belongeth and agreeth to Iesus Christe, to wit, that al things were made by him. And this is that distinction of persons which I haue alredy spoken of, that is, that all thynges are of GOD the fa­ther, but that Iesus Christe is the meane therof. Marke then what S, Iohn ment: as if hee shoulde saye, that GOD by his woorde hath made all thinges. Wherefore GOD sheweth that hee is the fountaine of them all, and that it must needes bee that hee shoulde make and create all thinges, but yet by the meane and power of that his woorde. And without it nothing was made of that whiche was made. Sainte Iohn [Page] commeth heere too repeate the same Sentence, not onely because it is his custome to repeate one & the selfe same thinge after two sortes,Two causes of S. Iohns repetition. but also by rea­son of mens ingratitude and vnthanke­fulnesse. For albeit that it sayde vnto them, that God made all thinges by his woorde, yet they doe not at the firste, conceiue, vnderstande, or beleeue the same. Wee see that Gods Creatures touche vs not to the quicke, and that wee are so dull and so blockishe in our vnder­standing, that wee are not able too com­prehend these things, euen in such playn and simple sort, as they are propounded and set out vnto vs. Wherfore S. Iohn, that hee might the better expresse the same vnto vs, addeth, without it nothyng was made, The dulnes of mans wit in Gods matters, should teach vs true humilitie. of that which was made. As if hee shoulde say, Surely wee are accursed if wee doe not receiue this eternall word of God, seeyng that by it it is that wee haue beene created, yea that all the worlde hath beene made, the heauen, the starres, and the earth, which bringeth forth for vs our foode and nourishment: to be shorte, that all good thinges haue [Page 19] beene geuen vs by the meanes of this word. So then seeing wee perceiue that our lyfe proceedeth from thēce, we must wholy keepe our selues fast thereto, and cast from vs all that, that men wyll set before vs to the contrary. This is heere a double exposition, in respecte of the placing of the woordes, not that they are chaunged, but because wee haue di­uersly disposed and placed them. Our sort reade it thus:We must heede lye looke howe wordes and matters are placed in the scrip­ture. That by that worde all thinges were made, and that without it nothing was made, and ende there their sentence: afterwardes they adde, All that which was made, was life in it: But this declaratiō is not aptly set. It is true that the sense which they geue is indeed almost all one: for they haue in a maner the same exposition that wee haue: but the maner of speache is very straunge: for it is not sayde of the creatures that they are life, but that is attributed vn­to God, as Saint Paule saith in his E­pistle to the Romans, Rom. 8.10, that the Spirite is life, by reason of the freedome that hath beene bestowed vpon vs by Iesus Christe. To be shorte, though we shal [Page] viewe all the holy Scripture, yet wee shal neuer find that it is said, that we are life in our selues,There is a double life euen in this life. but that God only hath life, and that not onely the spirituall life, but euen that life, from which all things haue theyr being,Act. 17.28. and by which wee liue, and that we haue life and breath in him, as I haue alreadie alleadged out of S. Paules saying. And by this wee see the trueth of this sentence, to wit, that no­thyng of all that which was made, was made without that worde of God. And this is the order of the readyng that hath beene founde and obserued, in all the most olde Greeke Doctours, and other expositors: neyther was there any but one alone that hath otherwyse expoun­ded it. Furthermore we haue to note, that the Manichees laboured to peruert and wrest this place,The Manichees and their opini­on confuted. (saying, All that was made in him was life) to prooue their foolish opinions: as that all creatures had life in thē & were liuing, for example Stones, Trees, Corne, Otes: All this in theyr fantasie was liuing, insomuche that they durst not eat bread, vnlesse they were sanctified of GOD before hande. [Page 20] And wherefore? hee must be good, that eateth this, would they say. The Diuell certainely possessed them, and yet not withstanding they would alleadge pla­ces of Scripture, and abuse them,The Diuel and his instrumēts do continually wrest the scrip­tures. to prooue their foolish speculations withal. Nowe I ment indeede to touch this by the way, to declare that the Diuell hath alwayes indeuored to peruert, wrest and wring the holy Scripture: but whatso­euer it be, if wee searche and seeke after Gods trueth, wee shall finde it pure and simple as it is, and the Diuell shall not be able to deuise or perfourme any thing against it or vs, to turne vs away from it, because it is shewed and set out vnto vs before our eyes, and it shal appertain to none but to vs, if wee will beholde it in his puritie, & keepe it in suche sort, as God hath reuealed the same vntoo vs. Then let vs come to the naturall mea­nyng. After that Sainte Iohn had sayde that nothing was made of that which was made without this woorde: Hee addeth, that in it was life. Nowe heere hee myndeth to set out two diuerse things: that is too saye, that as all was [Page] once created by the power of that worde of GOD: so all thinges continue and are preserued by that power, and by the same meane. And these are 2. matters which it behooueth vs well to consider and way.Two thinges worthie to bee marked. The one, that we haue our be­ginning and lyfe by this woorde: the o­ther that we are vpholden and maintey­ned thereby, and that not wee only, but all the worlde: Also, that the world was not onely created at the beginning by this woorde, but also that it shoulde bee no more or continue any lōger, vnlesse it were preserued in it owne estate, by the same meane. And therefore as I haue saide, let vs marke and keepe faste, these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn.Al things in the worlde are vp­held by Christ. In the first place then he decla­reth vnto vs, that nothing of that whiche was made, was made without this worde. And howe then? Mindeth hee to accept I knowe not what, that was not made? Seemeth it, that he woulde say, that the Angels were not created? No, no, he meaneth no such thing: but mindeth to declare that we haue nothing at al which [Page 21] dependeth not wholy of God, and hath not it being altogeather in him.Touching An­gels. It is true that the Angelles haue a very noble and excellent nature, but yet notwith­standyng they subsist and haue theyr bee­yng by this word, and are founded in it: otherwise they could not continue and a­bide: As also ther is nothing in the world but it is preserued by this very woorde. Now heere wee are taught and iustruc­ted, howe great our pouertie and wret­chednesse woulde bee, vnlesse that God vphelde vs by his grace. And this is it that the Psalmist speaketh,Psalm. 104.29. that so soone as God shall withdrawe his spirite frō vs, behold we returne to pouder and dust, and vanysh away altogeather. It is true that hee speaketh in that place of creatures & bodyly thinges: but so it is, that we see how all the rest also is vpholden, by the vertue and power of this woorde. Nowe euen as wee cannot subsist or bee, but by that woorde of GOD: so we must like­wyse marke, that it is by the meanes thereof, that wee haue begunne to haue life. And who is hee that declareth the same vnto vs? The Euangelist. This is [Page] also the selfe same whiche the Apostle sayth in the first Chap. to the Hebrues, Heb. 1.3. that the sonne of God is the brightnesse of the glory, or the Image of his substaunce and person of God his Father, and that he vpholdeth all thinges by his worde. Hee vseth there the woorde, woorde, but yet in such a signification, that hee meaneth not onely the power of the sonne of god, but also a certayne wonderfull dispositi­on, and a very fitte and seemely order, which he hath set in the things created, because he is the wisdom of God & wee may beholde him in all the creatures because he vpholdeth all thinges by his vertue & power. Mark thē how we haue life and moouyng, and after the first day of our lyfe wee continue in the same, to wit,Mans life, and the cōtinuance thereof is from God alone. because that God preserueth vs: for in respect of our selues wee must needes perysh euery minute of an houre, if this were not that that woorde of GOD mainteineth vs. Behold thē in what sense the Euangeliste sayth, that that woorde was life: that is, that not onely al things were made by it, but that they muste of necessitie also be grounded thereuppon. and that it mainteine them in their be­yng. [Page 22] Now he addeth afterwardes, that that life was that light of men And wher­fore is it that hee addeth this? It is for 2. causes. The first is, that after that we haue knowen the might of God, and the power of that his worde, both on high, & beneath, and euery where, we must then come to ourselues: for this is good rea­son, that we should and that with a grea­ter diligence hehold that, which toucheth vs very nigh. As howe? I ought too knowe Gods goodnesse in this, that hee preserueth, Horses, Oxen, Otes:Psalm. 36.6. Psalm. 104.27. Gen. 1.11. as Da­uid speaketh to vs therof, saying that it is hee that giueth nourishment, and food to euery beast. I see on the other side the Earth, which by the commaundemente and blessing of God bringeth foorth her fruites. If I looke then vpon beasts, I ought to knowe the goodnesse of GOD w^c declareth it self euen towards Asses, & Dogges, but much more towards mee. God commeth to me, that I might in­wardly feele his power: hee geueth mee bread wherw^t I am nourished, & ought I not to be touched to the quick for so ma­ny benefits & blessings, It is true that I should. [Page] Besides also when men set out Gods workes, they speake expresly of men, be­cause that God doeth set out his moste great and excellent power rather in vs then in other creatures.Gods power appeareth specially in man. God thē wyl in­deede be magnified, both in heauen and in earth, and in all his woorkes that we see: but yet much more in a man, because hee hath imprinted his owne Image in vs, rather then in all the rest of his crea­tures. For he hath not sayd of the Sun, the Starres,Gen. 1.26. or any other creature how excellent soeuer it be, I wyll make nowe a chiefe woorke, which may bee to myne owne Image and likenesse. So then the Euangelist after that he had spoken of the power of that woorde of GOD, which spreadeth it selfe to all creatures, hee commeth to men. And in this hee sheweth vnto vs, that if men beholde the goodnesse of God in euery place where they looke, they cannot but much more consider and beholde the same, within theyr owne persons. And forasmuche as God hath doone vs this honour, that we are magnified & made excellente in our selues, insomuche that the very Pagans [Page 23] and Heathen haue called Man a little world,Man a little world, and why hee is so called. because we may see in him a prin­cipall worke that surpasseth all the rest, good reason is it, that we shoulde knowe & confesse in it, the vertue and power of God. It is true that wee may beholde God in all his creatures, but when hee manyfesteth him selfe in man, then wee see him, as it were by face and counte­nance: whereas looking vppon him in o­ther creatures, wee see him darkely, and as it were on the backe partes. So then albeit that it bee saide, that God is made visible vnto vs in his creatures, yet it so falleth out, that in them we see but as it were, his feete, his hundes, & his backe: but in Man wee see as it were his face.God is visible in his creatures chiefly in man, but in none can Gods maiestie be perfectly set out. Not that it is his face, so that we can be­hold him there in imperfectiō I meane not so, for I speke not now of diuine and heauenly things, but only of this, that it hath pleased God to bee knowne in this world high and to low. Behold then the summe of that which S. Iohn sayth, to wit, that that life was that light of men: as if he shoulde say, It is true, that there is indeede a certaine life spread abroade [Page] ouer and in all creatures. And what ma­ner a one is that, euen that all things are made and preserued by that woorde of GOD:Mans soule a very excellente thing. but yet there is a more excellent matter in man, to wit, the soule, vnderstā ­dyng and reason. For a man shall not be without sense and feeling, as stones: hee shall not bee without vnderstandyng and reason as bruite beastes: but he hath a more excellent life, yea euen to beholde the thinges which are aboue and beyond the worlde. Nowe consequently he ad­deth: that that light shineth in the dark­nesse, and that the darknesse comprehen­ded it not. Hee expresly putteth downe that, because that that light which God placed in man, is as it were altogeather put out: and indeede if we shoulde iudge according to that which wee nowe can see in mortall men, we shal not much re­gard and esteeme the grace of God.Sinne defaced Gods image in man. For albeit that mā was created to the image of God, yet so it is, that through sinne he hath bin disfigured and defamed. What is it then that wee see in men? Wee see there an image of GOD which is altogeather [Page 24] defaced and marred, because that the Diuell hath defiled it through sinne. But albeit that men following al­togeather that whiche Satan prompted them too,Satan neither by force nor fraude, can hin­der Christ the light. haue quenched and put out the light of God: yet so it is notwithstanding that the Diuell was not able by his sub­tiltie to bring so much to passe, that this light of God, should not yet shine foorth in the middest of darkenesse. And this is it that Saint Iohn minded to declare, as if he should say, It is true (my children) that if that whiche was firste geuen vnto men had continued and abiddē with thē, wee should haue seene nothing now, but the glory of God shining in euery place, in steede that now we behold his Image woonderfully defaced: and yet notwith­standing all this, it so falleth out that we may perceiue in Man some brightnesse that God hath left him,Some sparkes of light remain notwithstan­ding mans foule fall. and some little sparke of that his light. And this is that which the Euangelist ment to declare. I leaue vntouched other thinges because the time suffereth vs not to speake any more thereof, and because I haue alrea­dy beene ouerlong.

Notwithstanding wee are to marke that men haue so much light of the knowlege of God, as is sufficient to wynne them, and make them inexcuseable before him.Men are not what they thinke of them­selues, but what God pro­nounceth of them. Let vs indeuer to make our selues be­leeue of our selues what wee will or can, yet beholde God, who pronounceth, that wee are all darkenesse. And how so? let vs not attribute that vnto GOD, but to our owne fault. Nowe then, either God must inlighten vs with his brightnesse, or else otherwise ther shalbe nothing but darknes in vs, and it cannot be auoyded but wee shall stumble and fall downe, yf wee will but once lift vp our selues to go forwarde one step, without his guiding and gouernment. And yet so it is (as I haue already saide) that God hath not so destituted vs, that wee are altogeather forsakē of him, so y^t we haue nothing re­maining of his gifts. And y^t so it is, there is yet some seede of religion in men, they haue yet some remnauntes of theyr fyrste creatiō: as a mā may see, that euen in the most wicked and reprobate: there is some impression and printe of the Image of God, and this is to make them so muche [Page 27] the more inexcusable:Mans light maketh him without excuse before God, as Rom. 1.20. forsomuch as they haue not profited thereby, their condem­nation shalbe therfore so much the more greeuous, and without doubt it shall bee doubled vpon them. Beholde then howe notwithstanding that our nature was so corrupted we doe yet reteine some little sparke of that grace, which God put in our father Adam: So that this sentence is verie true, that that light shineth in darkenesse. Nowe further the Euange­list saieth, that the darkenesse comprehen­ded it not. Wherin he sheweth how great the vnthankfulnesse of men is.Mans malice the cause of his owne blindnes. Beholde God, who maketh his brightnes to shine in vs, and his worde to lighten vs, and yet notwithstanding we darkē & dimme the same through our malice. It is true, that the Gospell it selfe, is a manifestati­on and declaration of this light, but yet that malice and vnthankfulnesse which is in vs, putteth it out, as muche as in vs is, vnlesse God remedied and redressed it, making a chaunge in vs by his power and infinite goodnesse. And this is that which Saint Iohn ment to declare in this place: and with all he beginneth to [Page] prepare vs to that, which he will speake afterwarde, that is to say, to what ende this word (which is Iesus Christ) was sent vs of God his Father: that is, to the ende he might be manifested in the flesh, for our saluation.The mysterie of our redemp­tion very great and needfull. Hee ment then to de­clare howe great the mysterie of our re­demption was, and what neede wee had of it, in saying, that we haue not compre­hended the brightnesse that was in vs: as if he shoulde say, It could nothing at all haue profited vs, to haue the light that shineth in vs, vnlesse we had withal bene redeemed, and that this worde had exe­cuted and performed the loue of God to­wards vs, in repairing his image, which was defaced in vs through our sinne, and wholie disfigured in the first man. Marke I say howe Saint Iohn mindeth to pre­pare vs to know the effect of our redemp­tion:The sight of our owne mise­rie is a good meane to make vs feele the my­sterie of our redemption. and besides hee ment also to shewe vnto vs, howe that the worde of God de­clareth it selfe in his creatures, in as muche as all thinges are preserued by his strength and power. And with all hee exhorteth vs to knowe and con­fesse, the graces that GOD hath [Page 26] bestowed vppon vs, more excellent in­deede than vppon other creatures, to the ende wee myght magnifie and prayse him: moreouer to knowe,The endes of our light and knowledge. that seeing hee hath from the beginnyng imprin­ted his owne liuely image in vs, and hath made vs feele his power, it is good reason wee shoulde learne, to holde our selues faste to this word, and to confesse both generally and particularly, the good thinges that God hath done for man­kynde, to the ende that the lyght which hee hath plentifully communicated vn­to vs, of his grace and goodnesse onely, may not be quenched or put out through our malice, but that Iesus Christ may in such sort dwell in the middest of vs, that being guided and gouerned by the holie Ghost, we may haue suche accesse to the father, that he may at the length bring vs into his heauenly glorie. Thus I haue handled these thinges as shortly as was possible for mee,What men should looke at in expounding the scripture. respecting alwayes to touche the marke, whereat the Euan­gelist in this place aimeth: notwith­standyng if there bee anye thing that hath beene omytted because a man [Page] cannot remember all, let euery one speak thereof that, which God shall haue giuen him in that behalfe: and if there be any doubt, propound the matters, to the ende that putting them out, they may be made cleare and manifest, and that the Church of God may thereby bee more and more edified, when thinges shall not remayne in doubt, but shall be vnderstoode accor­ding to their true meaning, after that we shall haue disputed and reasoned vpon them, as is seemely, and according to God and godlinesse.

SAint Paule pursuing that matter, whiche we haue seene hereto­fore, declareth, that not onely hee was not some small and com­mon Disciple amon­gest the other Apostles, but that euen in their presence hee vsed a certaine soue­raigne and chiefe authoritie, yea suche a one, as our Lord Iesus Christ had giuen vnto the twelue, which hee had appointed to be as it were his Lieuetenauntes, to the ende to take and keepe possession of [Page 28] his kingdome throughout all the world. Here S. Paul declareth,Apostles, and why they were ordeined. y^t hee was not in an inferiour degree and state, in com­parison of the other Apostles, but shewed him selfe to be of the same estimation, ac­compt and degree. Nowe hee prooueth that, because hee feared not Peter, who was one of the auncientest amongst thē, as wee haue heretofore seene.We may re­prooue one an other, and the inferiour the superiour, as occasion is offe­red. True it is, that wee may reprooue one another, and that hee which shall be the least, may indeede vse reprehension towardes him, which shall bee the most high and excel­lent. For God hath not so shortened his spirit, that the great ones, and those that haue receiued more large graces, may not be humbled. He will stirre and raise vp sometimes litle children, to blame and reprooue vs. So thē he that shal reprooue an other that shall bee aduaunced aboue him, shall not exercise by that meanes an ouersight or superioritie ouer him: But that which is rehearsed heere ten­deth to an other ende: for Sainct Paul declareth that hee had suche libertie and freedome, by reason of his office. [Page] And so it behooueth vs to marke the qua­litie,Our reproofes shalbe more gracious, when our duetie bin­deth vs to vse them. state and condition, when he spea­keth: for hee doeth it not as a common person, but as hee that was called to mainteine the pure doctrine of the Gos­pel, and franckly reprooueth Peter, who was of great reputation in the company of the Apostles, so that a man might think him to be chiefe or first: yet Saint Paul setteth him selfe against him: Be­holde then howe his calling to this is al­lowed.The Pope bra­sen faced and beastly. And in this place we see, how the Pope was shamelesse: and with all wee may see to his beastlinesse, seeing he hath exempted himselfe, from all reprehension and reproofe: for marke the wordes that he vseth,Distinct. 4. Cap. Si papa. Clemens. lib. 5. de Haeret. that to him it belongeth to re­prooue all the worlde, but that none may be aboue him. Beholde here a pride both deuilishe and full of sacriledge, when a mortal creature wil shake of euery yoke, and say, I am more then others: for if a holie reproofe proceede from none but Gods spirit, it is as much as if the Pope should lift vp his hornes and say, that hee oweth God nothing, and ought not to confesse him his superior, to doe him any [Page 29] homage or seruice, after what manner or fashion soeuer.What we may learne by the Popes blind­nesse. But seeing God hath blinded him so farre, it is to the ende wee shoulde knowe, that the deuill hath ouer­flowed all, in that same seate of abomina­tion. Whatsoeuer it be, wee see howe the Apostles gouerned and behaued them selues, that is, that euerie one yelded him selfe apt to be taught, and obedient, and that hee confessed his owne faulte, to the ende hee might bee corrected therefore. This is then the rule,To suffer the word of re­proofe patient­ly, is a good to­ken of true Christianitie. that it behooueth vs to holde, if we desire to be acknowled­ged for Gods seruaunts, and to be allow­ed as members of his Church. By what right or title may the Pope say, that hee is Saint Peters successour, when he wil not folow him, nor confirme him selfe to his example, in any manner whatsoeuer it be? Hee is vanquished by his owne mouth. But on the one side, wee are not onely taught (as I haue alreadie saide) out of this place, to condemne him, and his doings: but also to hold our selues in, and to keepe our selues vnder, in suche sort that he which shall be the most excel­lent, cease not for all that to subiect him [Page] selfe with all humblenes:The greatest in the ministrie must be subiect to admonition as well as the meanest. and that when hee shall haue faulted, that hee humble and cast downe him selfe, and suffer him selfe to be reprooued. And moreouer we haue to see, what manner of reprehensi­on or reproofe this was: For if Sainct Paul, in generall should say, that he re­prooued Peter, it shoulde bee some what farre off, and it woulde seeme, that hee would exalt him selfe, vnder the shadowe of these controuersies and disputations which hee had with the false Apostles. But it is apte and fitte for the purpose, that hee alledgeth suche a rehearsall: for he reprooueth not Saint Peter, because that either in his life, or in his doctrine hee had straied and wandered:When mens persons shalbe touched, to Gods dishonor, then it behoo­ueth them (if they be cleare) to stande vpon their credite. no that is not the argument and matter, whereof Saint Paul nowe treateth or speaketh: but he sheweth, that that wherof the false Apostles accused him, as though therein he had bent him selfe against the whole Churche, that in that respecte hee main­teined euerie thing which he had taught the Gentiles, and that before Peter and the whole Churche. Wherefore wee must conclude, that Saint Paul hauing [Page 30] shutte Saint Peters mouth, in maintei­nyng that doctrine, whereof there was great question, remooued all disputation about it, insomuche that it might not af­terwardes be lawfull, for Saint Peter any more to dispute of it, or to mooue a­ny controuersie about it. This then is that which wee haue to holde and learne for the seconde point: for this cause hee saieth, that Peter, before that some came from Iames, was conuersant with the Pa­gans or Gentiles (as some call them:) and notwithstanding because that some were come from Ierusalem, hee withdrewe and separated him selfe from the company of the Gentiles, fearing indeed to offend them that were of the Circumcision. The circum­stance of the tyme, well weighed. But before wee come to the matter, let vs marke, when it is here saide, that Peter came with the others, that it was a long tyme after he came to Antiochia, and yet not­withstanding it is easie to iudge, that this was before Sainct Paul arriued or came thither, to determine and pro­nounce sentence touching this verie question. For Sainct Luke reciteth, that because the Iewes ceased not [Page] to trouble the Church, [...] and there to ga­ther companies, that Saint Paul and Barnabas went vp to Ierusalem to vn­derstande of the Apostles, whether the Gentiles ought to be subiect to the cere­monies of the lawe: and they concluded no. If Saint Paul had said and alleged, that he ought indeede to content him selfe with that, which had beene determined and resolued vpon, then this great absur­ditie would followe thereon, that Peter had feared to grieue and offende Iames, or els to enter into disputation with him, and trouble him, and that Iames woulde haue taken the conclusion of that matter against him on his owne side, as wee see in the Actes, that is to say, that the Gen­tiles ought to bee in that libertie: which could not be: for it is expresly saide, that Peter came to Antiochia, a long time af­ter the resurrection of Iesus Christ, and yet it was before this conclusion was made, that the Gentiles shoulde not bee subiect to the ceremonies of the lawe. And whereto tendeth all this?The Romish Bishops beast­linesse. To declare the beastlinesse of the Bishops of Rome: who affirme that the seate of Antiochia [Page 31] was the first, and Rome the seconde,Doctors agree not, about the tyme of Peters being at Anti­ochia. be­cause Saint Peter rested there and died there. Nowe some say hee was there se­uen yeeres: and other some twentie and fiue yeeres: but we see, that Saint Paul was not conuerted so soone, after the re­surrection of our Lorde Iesus Christ from the dead: besides, and that after his conuersion, hee was a long while some tymes heere, and some tymes there. So that a man may easely iudge, that Peter rested and remained not in Antiochia, as the Pope saieth: this is a merie iest late­ly founde out. So much also is there to be said, touching his Bishoppricke of Rome. Thus we may see,The Pope al­ledgeth but ba­bles for his headship ouer the Church. that all the goodly co­lours which the Pope pretendeth, and laieth for him selfe, that he should be head of the Church, are indeede ouer foolishe, and nothing els but little childrens ba­bles. And moreouer we see also, that S. Iames was not onely a Disciple, as some would make him, but that hee was in the degree, and of the company of the Apostles: for Saint Peter woulde not haue so much reuerēced and feared him, if in degree he had bene inferiour to him [Page] selfe.Peter, notwith­standing some haue laboured to cloake his sinne, offended greatly. But let vs nowe come to the prin­cipall matter. It is certaine, that Saint Peter committed a fault, because hee di­stracted and withdrew him selfe from the Gētiles. True it is, that men haue sought diuers cloakes to couer and excuse him withall, because hee was most bounde to his owne creation. For as it hath beene alreadie saide,Galat. 2.7. euen as Saint Paul was called to preache the Gospel to the Gen­tiles, so was Saint Peter the minister of circumcision: whereupon it seemeth to some, that he ought to haue more regard to his owne nation, seeing he was bound thereto, and that according to Gods own intent and purpose.1. Cor. 12.12. But in that God dyd so distribute and deuide the offices, hee ment not thereby to breake the vnitie of the Church: for there is no more but one bodie. Wherefore needes must it be, that the Iewes shoulde bee ioyned with the Gentiles: so that it is a follie to say, that Sainct Peter ought to mainteine the Iewes parte, because God hath called him to be a minister amongest them: for that was vpon condition that they shall nourishe amitie and friendshippe amon­gest [Page 32] the members of the Church.Reasons, proo­uing that Pe­ter offended. Wher­fore we can not otherwise say, but that he faulted and that fowly: Adde also that Saint Paul speaking in this place, as the instrument of the holie Ghost con­demneth him. Beholde a sentence that can not bee called backe, and against the which it is not lawfull to plead. It is al­so expresly said, that Peter and those that ioyned with him, walked not the rightway into the trueth of the Gospell. This there­fore must be concluded, that Peter com­mitted a fault. And indeede there might haue followed a great offence of that which hee did, and that was, the aliena­ting & estraunging of the Gentiles from the Iewes. Seeing then that he so much diminisheth the number of the faithfull, and indeede teareth the Church, and ren­teth it in pieces, what may wee iudge of that? And beside, it behooued, that this doctrine to wit, that y^e ceremonies of the law were abolished, should specially bee mainteined.A secret obiecti­on sufficiently answered. And albeit the Iewes were permitted to vse them, vntyll such time, as that by litle & litle, the libertie which [Page] our Lord Iesus Christ purchased for vs, was knowen, yet for all that, there should not haue bene any bondage therein to lay that yoke vppon the Gentiles necke, as though that the ceremonies had bene gi­uen them for euer. It behoued them that that should bee indeede concluded and re­solued vpon. But Peter beginneth to cal it into doubt and question. Besides hee was variable and inconstant: and we see that for to please men, he declined & went aside from the good and right way, which thing also is plainly & expresly accursed.Sinne is sub­tell, for men sometymes fall into it euen then, when they they thinke to doe well. Certaine it is that S. Peter in so doing, sought not his owne profite, for all his whole studie and indeuour was to serue God, yet so it is, that for all that, hee for­getteth him selfe, and turneth aside from the good way. And why so? fearing least he should offende the Iewes: and herein he sheweth him selfe ouer muche affected towardes men. Seeing that it fell out to him, to goe aside and straie, let vs looke to our selues, & let vs remember the sen­tence which was spoken before, that if we desire to serue mens appetites, Galat. 1.10. wee can not serue our Lord Iesus Christ. This is [Page 33] then that which wee haue to note in this place, when it is saide that Peter feared to offend the Iewes. True it is that wee ought to feare offences: but whatsoeuer it bee,Offences must be auoided, but so muste incon­stancie also. this meaneth not that in respecte of men and for theyr sakes, we must bow euery way, and that men shall turne vs & wind vs as a Rush, as we cōmonly say. For it is not in our power, to diminish a­ny thing of Gods righte & authoritie at our fantasie and pleasure, but that which he hath pronounced, must alwayes abide firme and stedfast, & men must attempt nothing against it, after what sort soeuer it bee. Wherefore when the question is to nourish concorde and [...]itie among vs, wee must alwayes haue that which God alloweth, that is, wee must be hum­ble, and learne to obey his woorde. And this ought indeede to bee well marked, because at this day wee see that these which swim betwene two waters,Meane men painted out and answered. thinke it good to do both this & that, & enter in to disputations also about the same: say­ing this is not of great importance and weight, wee may easily yeelde them and graunt them that. And yet for all that, [Page] who seeth not, what great sacrilege is committed, if men goe aside from this doctrine of S. Paul?No color must cause vs to run from the sim­plicitie of the Gospell. & therfore so much the more ought one heedily to mark this poinct, that is to say, that it is not lawe­full, vnder any shadow or colour whatso­euer, to decline or starte away frō Gods pure trueth. And Beholde wherefore S. Paule maketh mention of this trueth. This meaneth not that we shoulde looke to haue in or vnder the Gospell any flesh­ly libertie: but it teacheth vs that if men wyll haue a Gospell to the halfes, that then they doe nothing els, but falsifie and corrupt the same: As doe these that will say: Let vs hold the principall: and then for these small matters and circumstan­ces it skilleth not:An obiction an­swered. wee may diminish this, or take away that, because they are not of any great importaunce or weight. Such men doubtles are falsifiers & cor­rupters of Gods word. And why so? For we ought wel to weigh this word, y^t it is not enough to haue the Gospel in a hotch potch,1. Cor. 5.6. Galat. 5.9. Mat. 16.6. and in parte, but wee must haue it sound and whole, or else it is corrupted. Behold a little leauen, leueneth the whole lumpe of dough: and we are commaunded [Page 34] to beware of leauen: that is to say, frō all mingle mangle, thereby to disguise and disfigure in any maner whatsoeuer, the puritie of the doctrine of God. This woorde then ought to be as it were ingrauen in our heartes,The doctrine of the Gospell must not bee clipped. more then if it were written in letters of golde: to wit, that there is a certaine puritie in the Gospel, & that it is not lawful for vs to turn from that, but that wee must haue the doctrine pure and simple, insomuche that men shoulde not attempt to lessen the same a­ny whit at all, or to diminishe any thing therfrom. Nowe concerning that w^t S. Paul saith: that he reprooueth Peter be­cause he was to be reproued: This meneth not that he was reprooued in suche sort, as some haue imagined. It is true that the worde may import, that hee was re­prooued, but we know that Participles are sometimes taken for Nownes: and so doeth S. Paul expound it, that Peter was culpable and faultie, and that his offence was as if it were altogeather known.Amongest the rest Ierom wherof you may see large discour­ses, in the 2. Tome of Augustines woorkes and namely, E­pist. 8.9.10. But I speake this because this place hath beene muche debated vppon amongest the ancient writers: & because some haue sufficiētly maintained it, that [Page] Peter offended not, neither was so re­proued, because they wold not perswade themselues, that S. Paule did so openly set him selfe against Peter, or that he en­tred into controuersie ordisputation with him about it. For it seemeth vnto them that if S. Paule shoulde finde any thing in Peter, to bee spoken against, that hee shoulde haue told it him betweene them­selues and secretely,Muche a doe made to per­uert the true meaning of the holy Scripture leaste otherwise hee might geue offence, and stirre vp contention in the Church, and kindle a fier, that wold not be easily quenched. They haue this colour, and therevpon they haue thought, and this was doone by agree­ment betweene them, and that S. Paule and S. Peter were well agreed togea­ther: as though Peter shoulde haue said when wee shalbe in companye with the people, thou shalt reprooue me, and I wyll make as though I were well plea­sed therewith, and then afterwarde wee shal not be troublesome or greeuous one with another, and I wylbe content to be vanquished and ouercome, and that thou also shalt haue the victorie and glory. But who seeth not that this is too to [Page 35] muche inforced, and is indeede nothing else, but the turning topsie turuie of S. Paules Texte. Wherefore there is no doubt of this, but that S. Paul declareth in this place, y^t Peter was to be cōdēned and blamed.S. Peters proctors answered. 1. Cor. 9.19.20 Act. 16.3. Act. 21.26. And he addeth afterwardes the reason of it: that he and all that fo­lowed him, did not walke with an vpright foote according to the trueth of the gospel. Thus much then for reason. Now they that thought that there was suche an a­greemente betweene S. Peter and S. Paule, grounded them selues vpon a fri­uolous & vaine reason, to wit, y^t S. Paul confesseth in another place, yea in sun­dry other places that he was as a Iewe amongest the Iewes, and as a Gentyle among the Gentyles: that is to say, that he conformed and fashioned himself to al men. True it is: but this was doone for the edification of the Church: & besides this was not to annihilate & disanul the libertie of Christians, or els to breake the vnitie and concorde of the Churche. Whereas we see altogether the contra­rie in S. Peter. First he made a diuisiō in the Churche, as if hee had torne it in [Page] peeces as I haue already said. He troad vnderfoote the liberty of Christians, and indeuored to inforce euē the poore Gen­tiles to take the yoke of the lawe vpon them, & to bring thē into subiection and bondage. There was no edification in it, but rather that which had beene buil­ded vp before, was as it were pulled downe. Let vs conclude then, that in that behalfe S. Peter had no agreement at all with S. Paules dooinges. And when S. Paule saith that he became a Iewe a­mongest the Iewes: How S. Pauls woords 1. Cor. 9.20 are to bee vnderstoode. hee meaneth not o­therwyse then thus, that hee framed hym selfe vnto them in these thinges where in hee might, that hee myght by little and little drawe them too more greate and large knowledge, as also he himself doth afterwardes declare. So then there is no doubt, but that this reproofe was made in roundnesse and trueth, and that there was no disguising in it nor close, complot, or secrete agreement betweene the Apostles. And indeede Sainte Paule doeth sufficiently declare how that it coulde not so bee, for hee vseth a woorde when hee sayeth that Peter troubled [Page 36] the Church, by his feigning or counterfeiting, that is too say, hypocrisie,S. Paule plaid not the hypo­crite in reproo­uing Peter. which also is cōmon inough amōgst vs. For now if Saint Peter was reproued of his hypocrisie, S. Paul also himselfe should haue been an hypocrite, seeing he had couenaunted and had made as a man woulde say, a secret bargayne with him: as to say, we will deceiue the company: for it shal seeme, that I am of one opiniō, and thou of an other, and let vs reason vppon this difficultie, and dispute this harde question: and when they shall see that thou shalt bee ouercome, they shall haue theyr mouthes stopped vp. If it had so beene, wee see that their manner of proceeding had beene indirect and ouer­thwart, & there shold haue byn therin an occasion, rather to haue turned them that were sounde in iudgement frō the puri­tie of the Gospell, then to haue builded the weake. To be short it is a matter too to plaine, that Saint Peter commit­ted a fault, and also that by good right and reason, the Apostle Sainte Paule reprooued him, because he was culpable and faultie.

Nowe after that we haue seene the fact or deede, let vs come to the reason whirh is added. He sayth: If thou which art a Iewe, liuest as the Gentyles, and not as the Iewes, wherefore constrainest thou the Gentyles to do like the Iewes? S. Paules rea­son for his re­proof weighed. Marke thē Sainte Peters faulte, that is, that hee wrought thereby great hurt against the Gentyles, when hee withdrewe hym­selfe from them, for it was a certain kind of inforcement or constraint. And why so? For if the Gentiles had beene moo­ued to dispite or anger against hym, beholde the Churche then shoulde haue beene assembled together in companies and set one against another. But we haue declared, that as our Lord Iesus Christ is the head of the Churche, so it behoueth vs to be ioyned togeather in him, as the members of one body. So that now there remayned nothing else,Christe as the head, and the faithful as the members make but one body. but that the Gentyles shoulde eyther take and vse the ce­remonies of the law, or else it must needs be, that there should bee open warre and contention, betweene them & the Iewes, and so they shoulde bee as it were two troupes or companies, one of them alto­gether [Page 37] against another. And this is that constraint or inforcement wherof Saint Paule speaketh heere.This is a dou­ble kinde of in­forcement. Wherin we must marke that we do not onely enforce peo­ple when wee alwayes take them by the throate, but also when they are not able to escape, but that they must of necessitie submit them selues to that which is laid vpon them: Behold this is an inforced constraint, yea a certaine kinde of tyran­nie, which we vse and practise. Some wyll say S. Peter thought not vppon that: But let it be certaine that he failed through ignoraunce:It is a good thing vnfeig­nedly to confes our faultes. yet hee was repro­ued of his errour, and indeede he harde­ned not himselfe in his sinne, neyther made many replies agaynst S. Paule, as though hee woulde resist him but con­fessed that he was blame worthie, wher­vpon we haue to note that wee muste not set a rule or law ouer our neighbour. For S. Paule in another place (to wit,Rom. 14.10. This must not be vnderstoode of lawful magi­stracie, but of vniust and vn­charitable con­demning one a­nother. Rom. 14.) testifieth that wee muste all appeare before the iudgement seate of our Lorde Iesus Christ. It belōgeth not thē to vs to bee iudges: it belongeth not to vs any more to vse iurisdictiō & gouernmēt one [Page] ouer an other: but let vs in suche sort go­uern our selues, that God may haue al authority ouer vs, & y^t none attēpt to enforce his neighbours, seeing hee hath no such rule and gouernment, for that should bee as muche as in vs lyeth to dimnish the authoritie of God, when euery one of vs wyll be a iudge.Faith in Christ by the doctrine of the Gospell, freeth both Iewes & Gen­tiles from all Iewish Cere­monies. And thus muche shortly touching thus rehearsall or storie. Here­vpon S, Paule taketh occasion to enter into the matter, and largely to lay it out as wee shall see afterwardes: whereup­on also hee beginneth and saith: wee are Iewes by nature, and not sinners amongest the Gentiles, notwithstanding knowing that wee cannot bee iustified by the works of the lawe, we haue beleeued in our Lord Iesus Christe, who hath beene our onely remedie, because that no fleshe can bee iu­stified by the works of the law. Wherfore seeyng that it is so, so farre of is that the Gentiles ought to be cōstrained to keepe and vse the Ceremonies, that euen the Iewes themselues are feared from them if so bee it they come and haue recourse to our Lord Iesus Christe, and imbrace the faith of the Gospell. And Paule rea­soneth [Page 40] in this place, from the greater to the lesse: for hee maketh comparison be­twene the Iewes and the Gentiles. For God had set suche a distinction and dif­ference that the Ceremonies were as it were, a wal betweene them,Ephesians. 2.14. as hee spea­keth thereof in the second Chapter of his Epistle to the Ephesians. Behold then God, who distinguished his people from the Gentiles, and put the Ceremonies. as it were a wall betweene them: as though he shoulde say, you haue a signe and a marke, that you are not of their or­der and company, because they knowe the seruice whiche hee requireth, and the waye also whiche they ought too keepe. This ought to bee marked in the firste place, that the Ceremonies of the lawe were ordeined and set out for the Iewes. And this is that which the Apostle S. Paule sayeth, wee that are Iewes by na­ture. What the Apo­stle meaneth by the worde na­ture. Now this worde nature importeth not the common creation of all men: for the Iewes came from Adam, and descended from Noah also after the flood. So that there was in that respect a common nature betwene the Iewes & the gētiles. [Page] Moreouer it is certayne, that in Adam, all both Iewes and Gentyles are accur­sed & corrupted:Psalm. 51.5. was not Dauid a Iewe? and yet notwithstanding hee confesseth, that from his mothers wombe he was a sinner, and cōceiued in iniquitie. Wher­fore when S. Paul speaketh thus of the Iewes, & sheweth that they are Iewes by nature, hee meaneth that they are not peruerse and corrupted, not considering them,There is a dou­ble nature in men. Ephe. 2.3. as descending from Adams lyne, or race, but as comming frō Abrahams race. Wherefore to make a short resolu­tion, there is a double nature. The first is common to all: the second is speciall or particular. For when S. Paule saith in another place to the Ephesians, that wee are by nature the children of wrath, then hee doeth indifferently comprehende and meane, aswell the Iewes as the Gentyles. Behold then, that aswel Abrahās race as others are subiecte to Gods ven­geance, and that of nature as S. Paule sayth.Rom, 11.16, 21 But in the xi. Chapter to the Ro­mans he saith that the Iewes are the na­tural braunches of the holy roote or stock: when he saith naturall branches of a ho­ly [Page 39] roote, it is a speciall priuiledge that God gaue, to that race of Abraham, whē he adopted and receiued the same to him selfe. And why so? For God hath not on­ly declared that he wyll bee the people of Israels Sauiour, but a Sauiour of all that Line or Stocke. And thus much concerning this woorde. Also this worde sinners, is not there to bee taken, as wee commonly vnderstand it,What the Apo­stle meaneth by this woorde sinners. Iohn. 9.31. but it signifieth in this place prophane persons, and such as are altogeather defiled before God, as when it is sayde that hee heareth not sinners: and yet we know indeede that he heareth them. And indeede, the doctrine that our Lord Iesus Christ hath taught vs, must needes be inuiolable, and it be­houeth vs to haue our mouthes wyde o­pen to confesse our sinnes, whatsoeuer come of it, for otherwyse wee shoulde be lyars, as S. Iohn saith in his Canonical Epistle, to wit,Iohn 1.8.10. that if we confes not that we are sinners the trueth is not in vs: yea and it is of necessitie required that God couer our sinnes. So then sinnes is often times taken for a Prophane man, and one that is reiected of GOD, as also in [Page] this place. But nowe let vs come to that which Saint Paul saith: we are Iewes by nature,Deu. 32.8.9. wee haue a special priuilege: for in asmuch as GOD hath chosen the rase of Abraham, beholde howe wee are placed in a degree of honour. God could haue doone this to all the worlde, but as it is sayde in Moyses song, God cast his worde, to separate his owne inheritance from other nations. And this is it that S. Paule meaneth in this place, to wit, that the Iewes had a certain special dig­nitie, and were not of that common sorte or order that the Gentiles were, who a­bode in theyr first nature, and were as it were, reiected and accursed. This di­stinction is more plainely set out in the thirde Chapter of the Apostle Sainte Paules Epistle to the Romans. For after that he hath declared, that all were condemned before God, and that there is neither Gentile nor Iew, but he ought to confesse that, he demaundeth this que­stion:Rom. 3.12. Shall not the Iewe then haue some­what more preferment, yes they shal, saith he, for God hath declared himself to thē. They haue the law & that seruice which [Page 38] was appointed them, they had also his pro­myses. Behold great honours that God bestowed vpon thē, when he declared vn­to them that they were his purchased people, his inheritaunce, and as it were,Al both Iewes and Gentiles haue neede of Gods grace. his treasure, that they were vnto him a priestly kingdom, and that he established his seruice in the middest of them. Mark how the Iewes had great preheminence aboue the Gentiles, & are they more ex­cellent for that? He addeth afterwardes, No. For if we shold be al examined, ther shoulde not be one alone amongst vs that shoulde be founde iust before God. Be­hold then how they are condemned with the Gētiles, & all are deepely plūged in y^e curse. We see then how the Iewes are not polluted and prophaned, as the Gen­tiles are. And by what meanes is this? By the grace of God. This is without the men: & yet they haue all one & the self same beginning, & besides they are al corrupted in their persons, because that they are sinners both the one & the other. But whatsoeuer it be, Paul declareth in this place, that if there bee any that ought to bee partakers of this benefite of Gods [Page] mercy, that they are the Iewes. And why so? He sayth in another place, that is,Ephesians. 2.17. Ephesians the seconde Chapter, that they were nigh to God, & the Gentiles far of from him. When he speketh of our Lord Iesus Christ, hee saith that hee came and preached reconciliation, that wee mighte haue accesse vntoo the father, and this (sayth he) was published aswell too them that were nigh, as to them that were a far of. He sayth that the Gentiles were far of, because God had abandoned & forsa­ken them, as it were for a whyle: Be­holde then the Iewes who were nigh,None can com to God, but thorowe the grace of Iesus christ. & yet had not accesse to God through the lawe, but through the grace of Iesus Christe, published by the doctrine of the Gospell. Wherfore we must knowe that the workes of the lawe are debated: For to the Iewes it is that God spok, and yet the Iewes haue not their saluation therin And what? Shal the Gentiles, to whom God spake not, and who had no promise, shall they (I saye) haue theyr refuge and recourse to the lawe? We see then Saint Paules purpose, which is to shewe that none can bee iustified but by faith. Hee v­seth [Page 41] in this place these wordes, to iustifie the fayth of our Lorde Iesus Christ, and the makers of the lawe: we must inlarge these pointes before we can comprehend and perceiue Sainct Paules purpose, and the substance of that which he spea­keth. This worde to iustifie, What the word iustifie, impor­teth. signifieth as much as to be absolued before God. It is true, that if we would heape vp all the testimonies of the scripture, seruing for this purpose, it could neuer at al, or hard­ly be one, and besides we coulde not dis­patch the whole matter at this tyme. It is true that for this present tyme, if it be possible, wee will take and alledge two places onely, to shewe and set foorth that which we haue saide. Saint Paul, spea­king in the eight Chapter of his Epistle to the Romanes: What? Rom. 8.33. may not wee stande before God (saieth hee) seeing hee iustifieth vs? and who is it then that shall condemne vs? Certaine it is, that in that place, this word to iustifie, importeth not that God maketh vs iust, but this it is, that he receiueth vs to mercy and in par­doning vs our sinnes, hee holdeth vs and accompteth vs as iust, albeit that we be [Page] not so indeede. The comparison sette a­gainst it, declareth the same: God iusti­fieth vs, who is it that shal condemne vs? If these two wordes be well weighed, to iustifie must needes bee contrarie to con­demne, and that is then to absolue. So to be iustified before God, that is the ab­solutiō or losing, that he giueth vs, when it pleaseth him to receiue vs to mercie, as is declared vnto vs in the Romanes,Rom. 3.28. Rom. 4.5.6. where Saint Paul alledgeth this place out of the two and thirtie Psalme: Blessed is the man, whose iniquities are pardoned, and whose sinnes are couered: hee saieth there that wee are iustified without the woorkes of the lawe. And why so? be­cause our sinnes are pardoned vs, & that through Gods free goodnes. The other place is declared, in the thirtenth Chap­ter of the Actes,Acts. 13.38.39. to wit, that we can not be iustified by the workes of the lawe, but by the grace of our Lorde Iesus Christ. The Gentiles then are iustified: and af­ter what sort? From all thinges frō which the lawe of Moses could not iustifie them, that is to say, coulde not absolue thē. For [Page 42] Moses lawe had many markes & signes to testifie their reconciliation to GOD.The ceremo­nies of the law, could not iusti­fie. There was washinges, sprincklings, sa­tisfactions, and all the rest: But all this was not or serued not, to iustifie, that is to say, to acquite and discharge men, in such sort that they should bee accomp­ted iust. So when in this place it is said, that the Iewes founde not any thing in the lawe, whereby they might be iustifi­ed, he meaneth by iustified, obteinyng of grace and fauor before God, & in summe, approbation and allowance before him. And thus muche concerning one worde.What is ment, by the faith of our Lord Iesus Christ. Nowe y^e faith of our Lord Iesus Christ, is not that whereby Iesus Christ belie­ued, but that by which we belieue in him. And howe doe wee belieue in our Lorde Iesus Christ? that is in receiuing and applying him such a one vnto our selues, as he hath beene sent vnto vs from God his father. But he hath sent him,1. Cor. 1.30. as sayth Saint Paul, to be our righteousnes, our wisdome and satisfaction. When then we shall receiue our Lorde Iesus Christ for our righteousnes, beholde howe the faith [Page] that wee haue in him iustifieth vs. And howe is hee our righteousnes? hee decla­reth it in an other place, in the second E­pistle of the Corinthians,2. Cor. 5.21. where he saith, that hee that knewe not what sinne ment (that is to say, was pure and innocent from it) was made as sinne for vs, to the ende that wee might bee iustified in him. Marke then what this speach the fayth of our Lord Iesus Christ importeth:We ought to come to Christ, because he a­lone hath all thinges in him that we neede. that is to say, the assuraunce that wee haue through the fayth, that we are reconciled to God his father, and that wee finde in our Lorde Iesus Christ, euery thing that we haue neede of: to bee short, that God iustifieth vs without our selues, in that satisfaction and recompence, which hee findeth in the sacrifice of his deare sonnes death and passion. And thus farre concer­ning this worde. There remaineth yet this worde, workes of the lawe, whereby some haue vnderstood barely, the cere­monies, as Circumcision, the washings, the sacrifices, the sprinkeling of beast [...] bloud, and suche like thinges.

And there is some shewe thereof at the first sight, because that the founteine of [Page 43] this question which Sainct Paul hand­leth, proceeded from this,These wordes, workes of the lawe, conteine not onely the ceremonies, but all that God comman­deth in the law. that the Iewes would be circumcised, and obserue the ce­remonies of the lawe. Wherefore it should seeme by this, that the workes of the lawe, were nothing els, but the ce­remonies thereof. But they import (as wee shall see in a more large declaration thereof) somewhat more, to wit, that vn­der that speach is comprehended all that which God hath commaunded. True it is, that the first occasion which Sainct Paul had, to enter into disputation and question about the matter, was to set out the abuses which were in these outwarde thinges:Pilgrimages, feastes, obser­uatiō of dayes, &c. wicked in a double respect. as at this day wherein wee are at controuersie with the Papistes, tou­ching pilgrimages, feastes, the obserua­tion of certaine dayes, &c. Wee doe not onely handle this question and point, whi­ther that these three things & such lyke be commaunded of God yea or no, but we come somewhat further and say, that this is not onely not to serue God, but that it is blasphemie to say so. Wee see then, that when men will speake of some ceremonie, or some superstitious obser­uation, [Page] they shall come to the generall rule, because they are thinges ioyned to­gether, yea thinges that can not be sun­dered: So much also is there to be saide concerning the woorkes of the lawe. For when the Iewes would that men should obserue Circumcision, and that it shoulde continually abyde whole and sound, that proceeded from an errour: for they sup­posed that Circumcision was Gods seruice, and that it was a meritorious woorke to bee iustified by: and it is like­ly, that they helde so muche also, concer­ning all the rest. But that is contrarie to trueth, for Circumcision was a testimo­ny of the grace of God, Rom. 4.11. and a signe of faith, as Saint Paul speaketh thereof, in the fourth of the Romanes. Beholde then how the Iewes, were turned verie farre, from the true institution of God, when they attributed suche an vse to the cere­monies of the lawe. And this is the cause also, why Saint Paule stayeth so muche vpon this worde.Two sortes of Papists, or ra­ther two iudge­ments in Pa­pists touching merites. And moreouer it is not without cause, that hee standeth also vp­on the word promise: For the Papistes themselues confesse indeed, that they me­rite [Page 44] nothing, but by reason, and in the strength of the promise: When they say that they deserue heauen through Gods grace, they meane thereby that they are not able to doe all, but yet sundrie tymes, you shal haue them speake thus proudly, that they merite or deserue the whole. They say, that it is not by their works in their own nature, but that God hath fra­med first such a preparation or dispositiō in them: and so there is nothing touching faith: and yet behold wherfore S. Paule addeth this word faith, because they esta­blish and erect of workes, and Gods pro­mises, their owne merites.Gods promi­ses, and mens merites, cannot stand togither. Rom. 4.13.14.16. Now needes must it fall out, that in the meane season this promise should be disanulled, if men staie them selues vpon workes, as Saint Paul saith in the place already alledged out of the Romans. And yet for all this, he putteth not downe without good cause and reason, this worde, woorkes of the lawe. Sometymes when hee estee­meth them not, hee doeth it, to shewe, that he speaketh generally & without ex­ception, as in the place erewhile alled­ged, hee sayeth,Rom. 4.6. that GOD iustifieth [Page] without workes: hee establisheth not the woorkes of the lawe, but saieth without woorkes.Leuitie. 18.5. Galat. 3.12. But bicause he hath to do with the Iewes, whoe might alwaies alledge and say: And what? Shall this promise that wee haue (too wit, hee that shall liue according to the lawe, shalbee iustified, & this is our life) shal this I say bee vnpro­fitable? shal al this bee without cause and voide? Mark howe the Iewes might ob­iect. Saint Paule therefore vseth a pre­uention heere, and cutteth the throate, (as a man woulde say) of al that they are able to obiect: as though hee shoulde say: albeeit woorkes are of the lawe, yet so it is, that they are not able to iustifie. But now let vs come to the principal point or matter.Neither Iewe nor Gentile can be iustified by the lawe. It is saide, that the Iewes, that had al the promises of God, and the out­ward testimonies, that he had chosen thē from amongest al the rest of the worlde, were yet notwithstanding inforced too seeke their iustification and righteousnes in our Lord Iesus Christ. Which seeing that so it is, too whome shal the Gentiles repaire nowe, to obteine grace in? shall they goe to seke it in the lawe, frō which [Page 45] they are further estraunged than the Iewes? No. Wherfore we must cōclude,Assured persua­sion of Gods mercie through Christ, is the meane of iusti­fication. that the Gentiles haue no other meane, to obteine pardon before God by, and to stande vpright in his iudgement, than to be apt to learne, and to humble thēselues, when the question is to appeare before him, hauing true certainty and assured­nesse of his mercy, thorow our Lord Ie­sus Christ. And marke what this speach meaneth, but in the grace of our Lord Ie­sus Christ. Wherein also the error of the Papistes is once again ouerthrowne.

For when they say, that they are iustified by fayth, they confesse themselues sin­ners: but this is but in parte, for they can not suffer or abide this saying, thorowe fayth onely. No not a whit, and therefore it is very likely that we shal neuer agree in this poynt.A verie fit simi­litude. For they meane that our woorkes are in parte the cause of our sal­uation, and so make thereof a hotchpotch and mingle mangle, that is neither flesh nor fishe, as men say: that is, that part of our woorkes, and parte of our fayth, are the things that iustifie vs. And when S. Paule saieth, that it is not, thorowe the [Page] workes of the law, but by the onely faith of Iesus Christ, is not this a doubt, that the Papists flye and shunne verie much? So then, Sainct Paule declareth, that there is neither Iewe nor Gentile, that can be found iust in Gods sight, but one­ly in and through our Lord Iesus Christ, who is our righteousnes, and that we are made partakers of this righteousnes, euen by the doctrine of the Gospell: for as the Apostle S. Paule saith,Rom. 10.3.4.9. in the tenth Chapter of his Epistle to the Ro­mans: God accepteth vs not, for the ob­seruation or keeping of his commaunde­ments, nor through the lawe, but in & by our Lord Iesus Christ, whō hee hath rai­sed vp from the dead to iustifie vs. I see, that I haue bene alreadie ouer long, and therefore I will not goe any further at this time:Master Cal­uins wonder­full humilitie. the rest shalbe expounded some other time: notwithstanding the brethren may adde hereunto, that which I haue omitted, and also redresse that which they shal know to be more fit for the purpose, than I haue alreadie declared, respecting and bearing with my infirmitie & weak­nesse, which thing also I pray thē to per­forme [Page 46] towards me. Now wee will giue thanks vnto our good God, for the fauor he hath shewed vs, when it pleased him to draw vs to the knowledge of his Gospel, beseeching him, that hee woulde in suche sort open the eyes of our vnderstanding, that wee may knowe,An excellent prayer for true humilitie and lowlines of heart. what an excellent thing it is to humble our selues vnder the obedience of our Lorde Iesus Christ, to the end that none of vs lift vp his hornes, so muche as to will, to make him selfe free of him selfe, and by his owne ver­tue and power, but that he suffer himselfe to be vanquished and ouercome, and that altogether wee may abide in such sort to bee subiected and brought in obedience vnder Gods word, that these which seeme to be the most excellēt and famous in the Church, may not lift vp, & glorifie them selues, but that they may receiue correc­tion, admonition, & reproofe frō y^e least: and that al that may serue, to the ende we may atteine to this marke, that GOD may beare rule ouer vs all, as he that is our creator and hath chiefe rule and go­uernement, both in heauen and earth: and seeyng we knowe that wee can not here [Page] on earth,No perfection in this world. be like vnto Angels of heauen, that wee may learne vnfeignedly to re­ceiue & imbrace the doctrine of the Gos­pell, wherein our saluation is included and comprized: And seeing wee knowe also, that there is nothing in our nature but that which deserueth a curse, that we may learne to seeke our righteousnes out of our selues, which righteousnesse hath bene purchased for vs, by our Lorde Ie­sus Christ, and that we may clearely beholde the same in this holy Gospel, through a liue­ly fayth.

WE haue seene & heard howe this doctryne ought to bee vnder­stood, to wit, that we are iustified by the faith of Iesus Christ. But nowe it remai­neth to handle the reason that S. Paule bringeth, to wit, that necessitie inforceth vs to seeke this righteousnes which is giuen vnto vs, thorowe the grace of our Lord Iesus Christ: for if there were any other meane thereof,No righteous­nes to be found in any, either in heauen or in earth, but in Iesus Christ alone. men might receiue and take it, but when we knowe, that af­ter wee haue sought aboue and beneath, and that we haue made our circuites and iourneyes as it were, both in heauen and in earth, and yet notwithstanding behold we are shut vp, and that there is no righ­teousnes in any man lyuing: thereupon [Page 48] we may verie well and safely conclude, that we must be saued through the grace of our Lord Iesus Christ, or els y^t we are all lost & condempned. This then is that wherupon S. Paul standeth at this time. So this saying ought well to be weigh­ed, that the Iewes stoode in neede to ob­teine righteousnes through faith: because that no flesh shalbe iustified by the woorkes of the lawe. And indeede it is certaine,No way of de­liuerance from Gods curse but Iesus Christ. that we shall neuer come with a good af­fection to our Lord Iesus Christ, if this be not rightly imprinted in our hartes: to wit, that the curse of God holdeth vs faste locked vp & inclosed, and that we can not any maner of way come out of it, but by this meane. Euen as a sicke partie, when his disease presseth & wringeth him, and that he is not able any lōger to indure it,A fit similitude well pursued and applied. he will submit him selfe to the Phisition, and wil binde and tye him self to receiue these things, which shalbe sharp & bitter vnto him. He that is mery & maketh good cheare, will not goe to seeke the Phisiti­on, when he is wel disposed to drinke and to eate, and that hee findeth him selfe to haue a good appetite or stomacke: euen [Page] so is it with vs:None can come rightly to Christ, but such as are woun­ded with Gods iudgements. for vntill suche time as Gods iudgement haue in such sort woun­ded vs, that we be as it were poore scat­tered & lost people, & to be short, that we be as it were drowned or swalowed vp in death, wee will neuer come in good ear­nest to our Lord Iesus Christ. It is true that this doctrine may well be receiued, and that they which shall heare thereof, will bowe their eares and hearken, when some shall say to them, that there is no o­ther righteousnes, but the grace of God. There are verie many scoffers and ie­sters that allowe this, but it shall not bee in trueth, for there is nothing but hypo­crisie and dissimulation amongest them. Let vs then holde this fast, that we must beginne at this ende, when wee woulde knowe wherein our saluation standeth: and howe so? For wee must of necessitie striue to atteine that:Feeling of death in our selues, bringeth vs to life before God. we must I say, be­ginne at death, to the ende that that may leade vs to life. And this is the cause wherefore Saint Paule largely laying out the matter which wee haue to handle in this place, summoneth and proceedeth against all mankinde. On the one side he [Page 49] sheweth, that though the Gentiles had not the lawe written, yet that theyr con­science did suffice to condemne them, and that God exercised in the same his iudgement, to their condemnation,Rom. 2.12.14.15. and that theyr owne very thoughtes were so ma­ny Summons, to bring them before the heauenly iudgement seat, to declare vnto them that they were altogeather accur­sed. On the otherside, concerning the Iewes, if they woulde glory and boast in the lawe,Rom. 2.1.2. that is it that doeth condemne them, as S. Paule saith. Thereupon he concludeth, that it behoueth euery mouth to bee stopped and shut vp, and that wee shoulde confesse, that there is nothing in vs but confusion and shame of face, and that if wee shoulde yeelde vp an accounte before God,They that flat­ter them selues in theyr sinnes, had neede to be rowsed vp. wee shoulde be so muche the more drowned in dispayre. And indeede because that men rocke them selues a sleepe as it were in their owne hypocri­sie, S. Paule doth in a maner thunder a­gainst them, that iustifie themselues and flatter themselues, saying: Thinkest thou that God accepteth mens persons? Thou presumest indeede to condemne o­thers: [Page] and who or what art thou? Veri­ly, dust: & yet thou takest vpō thee the of­fice of iudging, and wilt needes haue this authoritie, when thou thy selfe canst not be exempted frō the iudgement of God. Mark then how it behooueth vs to be a­waked and stirred vp, that we seeke not our righteousnesse any where else, nor by any other meane, but onely by our Lord Iesus Christe, and that we learne right­ly to examime our life, and not onely to goe beyonde, a certaine free and willing condemnation of our selues, as transgressours of the lawe, and blame worthie be­fore God,Before Gods mercy can bee sweete vnto vs we must be wō ­derfully cast down in our selues. but to bee altogeather confounded and moued with such an astonishmēt that we shoulde not knowe on which side to turne. Beholde I say, howe wee may geue opening and entertainement to the doctrine, which is handled in this place by S. Paul. And so let vs wel and right­ly weigh these woordes, That no flesh shalbe iustified by the woorkes of the law: and also let vs marke, that this is it that ought to bring vs too our Lorde Iesus Christe, and to the faith of the Gospel, to the end that through the grace of GOD [Page 50] we may at the last be saued. And moreo­uer that which some stand so much vpon, touching these wordes, The workes of the law, as though S. Paul spake of nothing but the Ceremonies, that I say hath bin in part reprooued and handled, and wee haue declared, that so to take the woorde is an ouerfoule folly. And indeede Paule meneth no other thing in this place, then that which is saide in the hundred fortie and third Psalme,Psalm. 143.2. when Dauid beseech­eth GOD that hee woulde not enter into iudgement and accounte with him: (for hee addeth the reason) that no man liuing shalbe iustified in his sight. Dauid spea­keth not in that place of the woorkes of the lawe, but it is to shewe that if GOD woulde exercise the office of a Iudge, that then our lyfe ought to bee aunswea­rable thereto: And to knowe wheather wee shoulde bee acceptable before him or no, what shoulde bee doone in that be­halfe? Shoulde wee not be past hope? Yes indeede, and why so? For there shall not bee founde any liuing creature, that can be iustified. And what mea­neth that woorde? that is to saye, [Page] that any man can bee founde so iuste in Gods sight,None is of him selfe iust before God. that thereby he can be absol­ued and discharged before him. So then when Paul speaketh heere of the workes of the lawe, it is not to this ende that the discourse w^c he maketh shold be restrained to the ceremonies onely: but he speketh expresly (as wee haue already declared) of the woorkes of the lawe, because that the deceiuers which at time ment to cor­rupt the puritie of the Gospell, did al­wayes alledge & set out y^e Ceremonies. Now Paul speaketh here as of the one­ly remedy that serueth to draw men frō condemnation, as also mention is made thereof in the fifteenth Chapter of the Actes of the Apostles,Act. 15.10.11 and in that place it is saide, that wee cannot be iustified by all that which is conteined in the lawe of Moyses, but that we must come vnto the faith of Iesus Christ. In the lawe of Moyses there were washings, sacrifices, & to be short many means to be recōciled to God by.He that hath Christe and his merits hath al. But what? all that was but a figure and shadowe, to bryng the people to Iesus Christe. It followeth then that when wee haue the satisfaction that is [Page 51] purchased vnto vs by Iesus Christe his death, we haue all: neither neede we the law to supply any thing whatsoeuer:A shifting and vaine obiection answered. and though we had all, that it were possible to finde out of our Lorde Iesus Christe, we should haue nothing at all: And yet notw^tstāding it should seeme, y^t this argument or reason is not sufficient & strōg e­nough: for albeit that we be not fully iu­stified by the works of the law, yet a man might saye, that wee are in part iustified therby: which if it be true, we are not al­togeather iustified by faith, for there is in it, but one part of our righteousnesse. Beholde howe the Papistes are abused and deceiued: for they wyll not say, that wee are able, without the grace of our Lorde Iesus Christe, to obteine saluati­on, that wee are able to glory and boast before God of our selues, as though wee had in our selues all that which is requi­site, to obteine euerlasting life by,Papists shiftes and subtilties. they wyll not speake so: but they will say, that wee are sinners, that there are in­firmities and weakenesses in vs, and that we haue in our selues manyfolde imperfections, and that our Lorde Iesus [Page] Christe must of necessitie remedy and re­dresse them, and that in the vertue of his death and passion our sinnes are pardo­ned: but yet for all that they say, that we may haue a portion of righteousnesse in vs, which righteousnesse they call parti­all, or parted, because it is as it were parted betwene god & man: & moreouer they say, that the remission and forgeue­nesse which is bestowed vppon vs, when we are to obteine pardon of our sinnes,A most horrible blasphemie. is not free, but that satisfactions on our behalfe must be added thereto. And this is that which hath caused them to deuise theyr Masse, Trentals, Diriges, Pilgrimages and suche like. Beholde also the fundations wherupon they builded their Purgatorie.Masse, Pilgri­mage, Purga­torie, and suche baggage, vpon what grounde the stand. To be short we see, how the Papistes wyll indeede confesse, that our Lorde Iesus Christe is necessarie for them, but they meane onely in parte, and to supplie that, w^t they themselues want. And yet they attribute to them selues thus much, that they are able to purchase fauour before GOD, that they are able to merite and deserue at the leaste some part and portion of theyr saluation, and [Page 52] that when they shall haue offended, that they are able to amende and repayre the faulte, and that by theyr satisfactions and works as they cal them of supererroga­tion. Now it should seeme that this argument did fight against S. Paule. Marke his sentence: we are not iustified but by faith, for also a man is not iustified by the woorkes of the lawe. Some might reply after this maner. Let vs put the case, that though we be not wholy iustified by the woorkes of the law,A popish and peeuish reply. yet this meaneth not but that we may haue some part and portion of righteousnes therin. It followeth then, that wee are not altogeather saued by our Lord Iesus Christe, but that this is a supply or an addition. But Sainte Paule supposeth that which is true, that for asmuche as GOD in forbidding to commit whoredome hath also forbidden, to robbe, to lie, and to blaspheme, and all the rest, that he that faileth in one point is culpable and guiltie of the whole, as S. Iames saith in the seconde Chapter.Iames. 2.10. And the better to perceiue and vnderstād this, we must come to the promises, and to the threates of the lawe.

Concerning the promises:Promises. It is not said, He that shal do some part of these things shall lyue in them,Leuit. 18.5. Rom 10.5 but it is saide hee that shall doe these thinges. God then requi­reth a sounde and full accomplishment of the lawe: otherwise there is no righte­ousnesse. And who is hee that fulfilleth the same? Truely there hath not beene yet any such founde. It followeth then that this promise is indeede of no force, seeing that men faile in the performance of pointes put downe with the same.

Threates.Now let vs come to the threates which shalbe declared more largely here after: but yet now we may in one worde see that which God pronoūceth:Deu. 27.26. Galat. 3.10. Cursed be he, that shall not perfourme all these things. When he saith, that we are cur­sed if wee accomplishe not all the whole lawe, and doe not satisfie the least point or title, and the vttermoste farthing, as men say, behold how Saint Paules ar­gument is forcible and strong, that is, that there is no partiall righteousnesse as the Papists imagine and affirme, be­cause God will not haue his righteous­nesse cut and hewen in peeces and mor­cels, [Page 53] but declareth vnto vs, that we are al debters and faultie, because we faile and fall before him. Marke then howe wee must come to our Lord Iesus christ. And moreouer it is certaine that when a man shall take all that hee hath or is able to bring before GOD, there is nothing in him but a curse.All that man hath of himself is accursed be­fore God. For all that which the Papistes haue imagined and forged touching theyr freewyll, theyr meritori­ous works or workes of supererrogati­on, all that I say, is nothyng else but va­nitie and illusions of Satan. So then in the first place wee cannot be iustified, because we cannot haue of our selues so muche as one good thought. And besides, although God shoulde haue re­nued vs by his spirite, and albeit wee shoulde desire too obey him: yet so it is that as wee trauaile in our iourney and way, wee shall stumble much and take many falles,2. Cor. 3.5. yea there wyll bee ma­ny crosse wayes, in suche sorte, that wee shall continually fayle and faulte in our dueties. Seeing then it is so we must not put our confidence and truste in the woorkes of the lawe, neither in all that [Page] which is conteined therein. And behold howe wee shall haue the perfecte accom­plishment of all righteousnesse in the grace and fauour of our Lorde Iesus: and marke withall,Perfection and fulnesse of righ­teousnesse is to be founde in Christ onely. how we ought to vn­derstande this sentence. Nowe thereup­on Sainte Paule maketh an obiection because that this doctrine hath alwayes been subiect, to many slaunders and blas­phemies: For the Diuel seeketh nothing more thā to blinde, & to make bs beleeue that wee are able to purchase and get e­ternall life through our merites. And be­holde wherefore it is, when men preach, there is nothing but the free goodnesse of God that saueth vs, that there are so many replies made: The reason is, be­cause it is cōtrary to our fleshly vnderstā ­ding and reason:Mans nature excellently painted out. for wee are alwayes in cumbred with vayne fantasies, and in­deede puffed vp with presumption and pride, and bring both that and many other faultes from our mothers wombe with vs, so that it is very harde vtterly to roote it out of our hearts. We cannot then be perswaded that our saluation consisteth altogeather in the mercy of God, [Page 54] and indeede there was neuer yet anye of the Philosophers that knewe it. The Gentiles verily and Pagans did vnder­stande, that they were all sinners & that they had neede of some remedy therfore. They had theyr Sacrifices, their wash­inges and perfumes, as also had the Iewes? But what? They also staied thē selues vpon their merites. Beholde then why S. Paul now bringeth this questi­on and saith, If we also, that is to say, the Iewes: For this woorde also weigheth much in this place, as if he shoulde saye, not onely the Gentiles are knowne to be sinners, and theyr iniquitie is layd open: But also euen we, who are the elect and chosen people of God, who hath the pro­mise of adoption, who haue this dignitie more than all the worlde hath, that God acknowledgeth vs for his inheritaunce, wee, I say are so much the greater sin­ners, by howe much we beleeue in Iesus Christ. But he speketh this in the person of these mē,All Expositers are not by and by to be admit­ted. that were not able to vnder­stande this doctrine, neyther yet woulde quietly receiue it. It is true y^t this place is otherwise expounded by some others [Page] but there is neither salt nor sauour in it: and that is the cause why I busie not my selfe there in. They suppose that S. Paul ment to say thus much,Mens mouths accustomed to wicked spea­ches. that if we be foūd sinners, when we beleue in Iesus Christ, it followeth thereon that Iesus Christe hath not brought righteousnesse too vs, but this is far from the purpose, as wee may easily perceiue, by the answere ad­ioyned. To be short, Saint Paule mea­neth too abate and beate downe in this place, that blasphemie, which was then in many mens mouthes: that is to saye, that our Lorde Iesus Christe shoulde be the authour of sinne, yf that the Iewes themselues, shoulde be founde sinners when they beleeue in him: For when the Iewes trusted in their Ceremonies, and satisfactions of the lawe, they supposed indeede that they were discharged be­fore God, and did sanctifie themselues. As wee see also that Isaiah attributeth that vnto hypocrites, to boast themselues in suche sorte to be holy, that they suppo­sed al other to be prophane, polluted, and filthy people in respecte of themselues. Beholde then this foolishe presumption [Page 55] wherewith the Iewes were, as a man woulde say, made drunke: to wit,Some suppose them selues in good state whē they are very e­uill. that in not comming at all too our Lorde Iesus Christ, they thought that they were pure and cleane from al sinne. But when they come too beleeue in our Lorde Iesus Christ, then they vncloth themselues and spoyle them selues of all regarde of that whiche they thought indeede to belong vnto them, as good and profitable. For they are cast downe in them selues, and theyr iniquitie was made manifest, which before was hid and secrete: So that it seemeth that this promise of our Lorde Iesus Christe should be vaine, & that hee shoulde bee the author of sinne. But Saint Paul aunswereth: Be it ne­uer so, detesting as it were such a blasphemie, as he hath begunne to speake. But before we come to aunsweare this argu­ment, that wee may well absolue it, wee must declare, that this is repugnant and contrary too all the doctrine of the Go­spell. For what is that,The summe of the Gospell. which is prea­ched vnto vs thereby, but this, that wee may in full trust appeare before God to [Page] call vpon him, and to bee hearde of him. And this is wrought by the meane of Christes righteousnesse. It followeth then, that the doctrine of the Gospell sheweth vs howe wee are iustified before God,Iohn 10.9.10. so far of is it, that it establisheth sin. And as it is said, that when the holy Ghoste shall come, it shall not be onely to reprooue the world of sinne, but of righ­teousnesse also, to the end that we should not seeke it in any, but in him, in whō it is, that is to say, our Lord Iesus Christ. Wherfore this solution is general when S. Paule sayth, that if hee builde that which he hath destroyed, he shalbe a transgressour, that is to say, he shall do against nature. But afterwardes hee commeth somwhat more nigh to the matter, shew­yng that it cannot so be, and that it is a false obiection: For I am (saith he) dead vnto the law through faith, and am raised vp with Iesus Christe, to liue with God: He sheweth heere, that when they that supposed for a season that they were iust, bewrayed them selues to bee sinners, and were conuicted thereof, and that their ini­quitie [Page 56] in suche sort appeareth, that they remaine ashamed,True fight of sin, and vnfeig­ned humblinge for the same, proceedeth not properly from Christ, but frō the law. to the end they might bee truely humbled and cast downe, that this proceedeth not from Iesus Christe, but rather from the ministery of the law. Nowe true it is, that Saint Paule is in this place briefe and short, and this shortnesse maye happily make him seeme darke. But wee maye take that, which is more fully declared in the vii. Chapter to the Romans, and make it to stande vs in steede of a key, for the ope­ning and vnderstanding of this place. There Saint Paule demaundeth whe­ther the law bee the cause of sinne. No,Rom. 7.7.12. sayth hee, and reiecteth it as a blasphe­mie. The lawe is good, iuste and holy: But this is it, sinne is discouered by the lawe, and after that sorte indeede it kil­leth vs. The lawe bringeth and offe­reth vnto vs a doctrine of life, as Moyses also protesteth and witnesseth, saying,2. Cor. 3.7. Beholde life: and yet Saint Paul saith, that it bringeth nothing but death. Yea indeede, but that is by reason of our faulte. The Lawe then killeth vs, not by it selfe but by circumstaunce, [Page] because it is vnto vs as a glasse, to cause vs to beholde our owne condemnation. Nowe pursuing his purpose hee sayth, that when the lawe condemneth vs not,Rom. 7.8.9. it is as it were dead: For sin (sayth he) lyueth not when the law is dead. And yet this shoulde be darke, if it should not be opened and declared. When he saith that sinne liueth not, when the lawe is dead it is to shew, that mē are negligent and carelesse, and that they rocke them­selues a sleepe in vaine flatteries and de­ceipts, so long as they are not reprooued by the lawe.The preaching of the law most necessarie, spe­cially for these dayes wherein men are grow­en to lewdnesse of conscience. Behold then sinne which is dead, when the lawe is blotted out or defaced, that is to say, so long as men doe not examine them selues by Gods lawe, and according to that which he cō ­maundeth, and call not themselues to an account to knowe, whether they dutiful­ly behaue themselues or no, they forget themselues and enter not deeply into thē selues: For this must stande true, that so long as they are not carefull and watch­full, theyr conscience is senselesse & void of feeling. And after this maner is it the lawe being dead, maketh sinne also [Page 57] to die. But doeth the lawe liue?Howe the lawe is said to liue. That is to say, hath the lawe her force and power to summon vs before God, to cause vs to seeke what manner of men we are, to the end that we should not flatter our selues: Then behold sinne, which is as it were raised vp againe, where as before wee made no accompt of it, yea it maketh warre against vs, and persecuteth vs so farre, that we are brought to all extremi­tie. But then we die (saith Saint Paul:Rom. 7.9.) for hee addeth, I was aliue without the lawe. In saying that hee was aliue, hee meaneth it not of a common life, but that he was saued: for this worde life, is put and vsed, for righteousnes and saluation. I liued (saith hee) that is, I thought my selfe to bee iustified, and to bee accepted before God, and to haue obteined euerla­sting life. And why so?We are not in the best state when wee so thinke our selues: neither are we in the worst, when God maketh vs see our vile­nes and ini­quitie. because hee had cast the law verie farre away. But when the law once had her course, & I thought well vpon it, I said, alas: am I not con­uicted and vanquished? Doe I not nowe know what manner of man I am? Can I nowe esteeme my selfe innocent? No verely: for so farre off is it, that I can do [Page] so, that I finde within my selfe a bottom­lesse depth of sinne: So then when I knewe the lawe, the lawe slue me. And this is that, which the Apostle now mea­neth when he sayth, that it is by the lawe that he is dead. Nowe to dye to the lawe may be taken after two sortes: as some­tymes it is taken for iudgement, because that then wee can perceiue nothing but damnation. And also wee may take these wordes to dye to the lawe, in this sense, as not to come nigh to it, nor to haue any thing to do therwith:A good lesson for ministers, to teach them to haue care both what they speake, and how they speak. for S. Paul abstei­ned as muche as was possible for him, from making his doctrine odious & hate­full among the Iewes. If he had said: I am dead: it had not bene right. But when he sayth, I am dead to the lawe, that im­porteth, that we are no more any thyng at all, and that we finde not in it any mat­ter of ioy. Nowe he sayth, that this is, by the lawe, and not by Christ: we see how he turneth away this slander: Ho, our ini­quitie is vncouered, it followeth then, that Christ bringeth and manifesteth sinne.

Many men say, that this commeth from Iesus Christ and not from the lawe, but we may see the contrary: for if the lawe be dead, it foloweth that we also die with it, because wee are condemned in Gods sight: we see that all the promises that are conteined therein, cannot make vs glad and reioyce: wee see, that in steade of being accepted of God, we are accursed and altogether confounded. Seeing then that so it is, that the law,The lawe, and not the Gospel, condemneth. when Christ ap­peareth not, killeth vs and inforceth vs to dye with it: we will not, nor we cannot impute that to the grace of God, and to the faith of the Gospell, but wee will ra­ther impute it to that which y^e lawe saith vnto vs, we shalbe iustified, and we shall obteine saluation, when we shall haue ac­complished all that, which it sheweth vs & teacheth vs. For looke how much more high the lawe lifteth vs vp, so muche the more shal we fall, into most deepe pittes and whirlepooles: wherfore we are farre remoued from this righteousnes of faith by the lawe: we died then to the lawe,The promises of the law haue a condition ad­ioyned. in as much as God adioyneth this conditi­on, to all the promises thereof: to witte, [Page] that if we keepe it, and doe according to that which he saieth vnto vs therein, wee shalbe recompenced. Nowe beholde all we are dead and lost. And why so? for this is not sufficient that God speake, but we must looke to the conditions, as whether we be answerable to that which he com­maundeth vs, and then we shal finde, that we goe altogether a contrarie course or backward, as it were. It foloweth then, that when hee shall haue shewed vs the way, we shall behold our selues accursed, condemned, and plunged in the bottom­lesse pitte of hell. Nowe we haue the true sense and vnderstanding of this place. But hee addeth afterwardes the meane, that is, that hee hath beene deade with Christ: but with all, hee immediatly gi­ueth vnto vs the doctrine, that was, to the ende he might liue to God. He shew­eth then,This is a li­uing death, and a dead lyfe. that there is a liuing death, as there is also a dead life. The life that he calleth deade, is that false presumpti­on with which men deceiue them selues, when they imagine that they are iust and righteous before God. They liue, but it is in their owne fantasie, and that life is [Page 59] nothing els but dead: for because they seeke not the mercy of God, that is the reason, why they suffer them selues, to go wholie to destruction.To know that God knoweth our sinnes, and to haue a sensi­ble feeling of his iudgements for them, is the readie way to come to the ap­prehension of the grace of Christ. Now there is also a quickening, or a liuing death, when we dye, being confounded in our selues, be­cause God knoweth our iniquitie & trans­gression, and that we are scattered to bee in that life, as it were condemned cre­atures. And this is that, that bringeth vs to life. And this is that also, which I haue saide heretofore, that we shal neuer seeke after the grace and fauour of our Lord Iesus Christ, tyll such tyme as we bee wounded with the iudgementes of God, and that so deepely, that we are not able to indure any longer, neither knowe on which side to turne vs. We haue then yet nowe at the length, the vnderstanding of this place: that is, that Saint Paule declareth,Three especiall pointes of doc­trine. that our Lorde Iesus Christ placeth vs not in condemnation, but that it is the lawe which doeth that: and be­sides we learne, that albeit we dye to the lawe, when we are dead with Christ, yet that notwithstanding we obteine a newe life, and moreouer, he declareth, that this [Page] newe lyfe of ours, is without our selues. And in that hee fayeth, In that that I nowe liue, I liue not any more (sayth hee) my selfe, but Iesus Christ liueth in me, he setteth out and declareth this matter, which wee ought wel to marke, and hold fast: for without this saying, wee shall neuer purely and simply perceiue, what this meaneth, to bee iustified, by or tho­rowe fayth. For diuers haue deceyued them selues, when they haue found these wordes, that we are iustified, by the doc­trine of the lawe:A double error. for they meane when wee are iustified, that our Lorde draweth vs out of the corruption in which we are, and that hee reneweth vs by his spirite, to the ende that we should serue him: and also they declare, that the good woorkes which the Christians doe, are no more from the lawe but from them selues. And so that indeede, which seemeth to haue established and strengthened Sainct Paules doctrine, doeth nothyng els, but corrupt, peruert, and marre the same: for they make this distinction,A doltishe di­stinction. that there are certayne woorkes of the lawe, which are the workes that men doe of their free [Page 80] will, and of their owne motion and ac­corde, as where they suppose to merite and deserue. And they say that men are not iustified by suche woorkes, that is to say, by morall woorkes and dueties, as men call them: but yet notwithstanding they woulde bee iustified by spirituall workes, that is to say, that we know, that God guideth vs by his spirit. But if it were so, all Saint Pauls doctrine should be ouerthrowen: let vs then hold fast the word, which is here to be expounded, that is, that we liue not in our selues, but in Iesus Christ: that is to say, that our sal­uation is without our selues. Not that we haue not the assurance thereof in our selues, for the spirite, is a pledge vnto vs therof, as S. Peter saith,2. Cor. 1.22. 2. Cor. 5.5. Ephes. 1.13.14. Rom. 8.16. & we haue the seale of our adoptiō thorow the same spi­rite, in as much as the certaintie of Gods grace is sealed vnto vs thereby. And moreouer, Iesus Christ dwelleth in vs, who is also the matter of our saluatiō: but the question is not in this place, touching men, & what they can do: wherfore let vs mark wel, that y^e matter of our saluation is not in our selues, but in Iesus Christ. [Page] And that is the cause why Saint Paule sayth, that wee liue not any more in our selues but in Christ:A good diffe­rence betweene the hypocrites, and the true faithfull. for he maketh here an indirect comparison, betweene the hy­pocrites, who deceiue them selues in a vaine ouerweening of them selues, and the faithfull, who are altogether beaten downe, and spoiled of all presumption: for they that thinke they haue some dig­nitie, and glorie and boast them selues in their merites, or meritorious workes as they call them, such are they that liue in them selues. And why so? they suppose to bring somewhat to God that may make them acceptable before him. They goe not out of them selues I warraunt you,A place full of great profit and comfort. when they will warraunt them selues a­gainst the iudgement of God. But the faithfull, who are instructed to knowe what manner of men they are, they con­demne them selues, and confesse that they are voide of all hope and trust, as it were in them selues, and beyng so famished and starued as it were, they come to our Lorde Iesus Christ, and knowe that the matter and substance of their saluation is in him. Beholde then, howe and after [Page 61] what sort, wee liue no more in our selues, but in Iesus Christ, that is to say, that we should know and confesse, seeing that our Lorde Iesus Christ bringeth vs sal­uation, that we must hold it of him alone, and fetch it from none other. And indeed if the death of Iesus Christ bee the satis­faction of our sinnes, it followeth there­vpon that we are debtters to God.A most strong reason. Now seeing that so it is, beholde our owne righteousnes taken from vs, and we spoi­led of it, I meane thereby, the griefe and vexation that wee might conceiue by it. To be short,Marke these pointes well. whosoeuer shall knowe and feele what is the good will of our Lorde Iesus Christ, and wherefore he was sent vnto vs from God the Father, and also the graces that he maketh vs partakers of by the Gospell: suche a one assuredly shall knowe, that his life is not in him selfe, but rather that hee hath nothing in him indeed, saue the matter of death and damnation. Hereupon Saint Paul pas­seth further and sayth: In that that I now liue in the flesh, I liue in the faith of the sonne of God. This is to ouerthrowe yet another replye, that men might make: [Page] for vpon that which hath bene handled,A question. a man might bring in and mooue a questi­on, thus: what is this life, you speake of? and what is our saluation, seeyng that we are poore miserable sinners, compas­sed about with so many infirmities, yea and that wee liue in the fleshe, that is to say, wee are in this worlde, with bruite beastes, and are nourished and susteined with corruptible foode, and yet you saye still our lyfe is in Christ?An answere to the question. Ephes. 2.6. Sainct Paule handleth this in an other place, when he sayth, that we are alreadie set in heauen, and that wee are entred into the possessi­on of that inheritance, which is promised vs. And yet it seemeth to some, that all this shoulde bee but forged and deceipt. Marke then, how vnder the shadow and colour, that we are nowe farre remoued from God, wee are polluted and defiled, as Saint Peter also speaketh thereof. [...]. Pet. 3.1.2. It should seeme, that this should be nothing but shadowes of that, which is set out vn­to vs in the Gospell, to wit, that our lyfe is in Iesus Christ, and that we are parta­kers of all his graces, & so by consequent of his righteousnes. Nowe Saint Paul [Page 82] sheweth, that this temporall lyfe hinde­reth not, but that we may alwayes lyue, that is to say, may alwayes haue full as­surance, in our Lorde Iesus Christ. And why so? He bringeth vs here, the worde of fayth: which is a word, verie worthie to be well weighed, for he meaneth and sheweth by the worde fayth in this place, that selfe same thing, which is described and set out at large vnto vs in the Epi­stle to the Hebrewes, where it is sayde,Hebr. 11.1. that fayth is the euidence of things that are not seene, and the substance or ground of thinges that appeare not, and yet are hoped for. Wherfore seeing that faith re­specteth that which is inuisible, & cannot be seene, let vs not dismaie our selues, or wonder at this, that we liue in death, and that we are in heauen, & be citizens of the kingdō of God, although we should dwel in this world, & shold walk & creepe vpō the earth with bruit beasts. And this also is that which S. Paule speaketh wel of,Rom. 8.24. in the eight of the Romās, for that which he speaketh there of hope, may also be vn­derstoode & that rightly of faith, because they are things that cannot bee sundred: [Page] for hee sayeth, that we hope not for those thinges which we see: for I ought not to hope for that, which I holde in my hand and haue in possession, because that I beholde, see, and enioy the same: but I hope for that which is helde from me. Wherefore our saluation must needes be hidde, otherwise wee should haue neither fayth nor hope,Our mortalitie and weake state here, hindereth vs not, from the enioying and possessing of eternal life. which is also declared vnto vs in this place. Albeit, then that we be in the fleshe, that is to say, that we haue a mortall lyfe, subiect to so many infirmities, as nothing more can be, yea such a lyfe, as is but a shadowe, & which passeth into smoke, yet for all that, wee cease not to haue an abiding and eternall life, which is grounded & setled on Gods righteousnes: and therefore it behooueth vs to repaire to fayth, that is to say, to that apprehension or taking holde which we haue,Gods word re­uealeth mat­ters beyond the reach of our reason. of thinges which appeare not, and to that certeintie and sight that wee haue, of thinges which are not seene: for we beholde in the worde of GOD, as it were in a glasse, that which is hyd from our witte, and can not be atteined vnto, by our vnderstanding. Behold then how [Page 63] this place of Saint Paul must be vnder­stood. Nowe presently hee addeth, who hath loued me, and giuen him selfe for me. Here Saint Paul yet better declareth, and more fully, howe it is that we liue by fayth, and out of our selues, that is, be­cause Iesus Christ our Lorde hath giuen him selfe for vs. Nowe by this worde, he bringeth vs backe, to the death and passion of our Lorde Iesus Christ,Our prayers are not profita­ble, tyll we bee washed in Christes blood, from our trans­gressions. wher­of he concludeth, that when we will call vpon God and present our selues before him, we must be plunged (as it were ouer head and eares) in the bloud of our Lord Iesus Christ, that wee may be washed from our spottes, and that we must fetch from thence our cleansing, that wee may be absolued and losed from the condem­nation wherein we are. And as he saith, that our Lorde Iesus Christ gaue him selfe for him, so he declareth the cause, for he commeth to his founteine of the free loue of God.Iohn. 3.16. Rom. 8.32. Rom. 5.6.7.8.9.10. True it is, that in other pla­ces this loue is ascribed to the father: as God hath not spared his sonne: yet that hindereth not, but that Iesus Christ lo­ueth vs also, as it is saide in the eight [Page] Chapter of the Epistle to the Romans. Marke then what we haue to learne and beare away, when it is sayd that our lyfe is out of our selues: that is, that we shall finde the matter of life in Iesus Christ, who hath suffered, to the ende that wee might bee discharged before him. And after wee haue knowen this,Christes free loue the foun­taine of all goodnes to vs ward. to wyt, that the satisfaction which our Lorde Iesus Christ hath made, is our righteousnes, we must come also to the fountaine, from whence all proceedeth, that is to say, to that free loue of his, in as muche as hee hath loued vs. And yet further this was not done, because he was moued thertoo, by any thing that hee knewe to be in vs: but it was his onely mercy, by which we haue beene redeemed: yea it behooueth vs, to be in suche sort voide of all righte­ousnes in our selues, that we must not so much as presume or thinke, that hee had respect to our persons, or that he found so much as one droppe of goodnes in it.Not one drop of goodnes in man, till Christ bestow it vpon him. Be­hold howe we are made partakers, of the bloud of our Lorde Iesus Christ. I per­ceiue that I haue alreadie ben ouer long: but I wil go no further, And because this [Page 84] place deserueth to be better handled, I will pray my brethren, to speake thereof euery one of them, that which hee shall know to be meet for the edification of the Church.An effectuall prayer for in­crease of know­ledge, and true feeling of our own wretched­nes and misery. Now we wil thāk this our good God, for the knowledge which hee hath giuen vs of his holie word, praying him, that he would more and more increase vs in it, and make vs profit in this doctrine: and that we may be taught in such sort to be cast down, that we may not onely con­fesse, that wee are poore faultie persons before him, and that wee bring nothyng but condemnation with vs, but that wee may also learne to detest and hate our sinnes, and to be in such sort afraid of his iudgement, that being paste hope in our selues, wee may confesse & that earnestly the miseries & corruptions that are in vs, to the end we may imbrace our Lord Ie­sus Christ, & altogether sticke fast vnto him, & not to mingle our filthines w^t his puritie & holines: but that we may know that he is the roote,Christ the roote and foun­taine of all righteousnes. & the fountaine of all righteousnes, & that there is in him suche perfection, as nothing can bee sayde a­gainst it, neither added thereto. And that with all, we may beat back & ouerthrow, [Page] the false opinions of these,The holy Ghost knitteth Christ, and his people together. that slaunder the Gospell, in such sort that we may ap­prooue to our selues and shewe foorth to others, that we are vnited and knitte to our Lorde Iesus Christ by his spirite, and that wee may more and more pro­fite and proceede in his feare, vntyll such tyme, as wee haue well learned to re­nounce our selues, & bee brought into the right and good way, that we may at the length be made partakers of y^e heauenly grace,Prayer for the inlightening of the ignorant. which is purchased for vs, thorow Iesus Christ our Lord. Also that it wold please this good God, to shewe the same grace to all these, which are yet far sun­dred from this foode and pasture of lyfe, to the ende that they may with vs, glori­fie his name, and sing foorth his praises. That he would cast his eye, and looke vp­on the troubles which are at this day in the poore kingdome of Fraunce, & that it would please him to redresse the same, in such sort, that we may knowe and feele, that he worketh therin, by his inestima­ble power, and that he would restore and set vp these things that are nowe broken downe, and to declare by effect, that it [Page 65] belongeth to him, to gather together the dissipations and scatteringes which are in his Church, and to restore that which hath beene altogeather paste hope, and that by that meanes, wee may haue matter and occasion to yeelde him perpetuall thankes therefore, in the name of our Lord Iesus Christe.