Gen.^ 1 .54.Which words muff not be vnderflood of killing for facrifice,but
of killing for a feall : becaufe he could not in good confcience inuite them to
liis facrincCjthat were out of the couen3nt,beeing(as they were)of another re-
ligion : fecondly,it may be called a facritice,becaufc it was killed after the ma-
nerofa facrifice. Thirdly, when Saul fought his fathers affesjand asked for the
Seer, a maide bids him goe vp in hafl ;yi'r(faith fliee) there u an offerwgof the
â– people this day in tke highplaccy i . Sam. 9. I a . whei c the fcafl that was kept in
Rama, is called a facrifice : in all likelihood becaufe at the beginning thereof^
«Ti Ht i6 i t^cpricft offered a facrifice to God : ancf fb the Paffeouer may be called a fa-
' crifice,becaufefacrificeswereoffered within the compafTe of the appointed
fealT: or folemnitie of the Paffeouer : and yet the thing it fclfe was no more a
(acrifice then the feafl in Rama was. Againe,if it were graunted that the Paffe-
ouer was both , it will not make much againfl vs : for the fupper of the Lord
(ucceedes the Paffeouer onely in regard of the mainc cndc thereof, which is
the increafe of our communion witn Chrifl.
III. ObieEl. Malac.i.i i. The prophet foretelleth of a cleane facrificc that
fliall be in the new teflament : and that (fay they) is thefacrifice of the iVIafle.
-^/t/TThis place muft be vnderflood ofafpirituall facrifice,as we fhall plainely
perceiucifwe compare it with i.Tim.2. 8. where themeaning of the prophet
is fidy expounded. /»/// (faith Paul) that men pray in aHp/acesMiing vp f urc
h:\ndSyrvtthokt rvrath or doubting. And this is the cleane facrifice of the Getilcs.
Dialog, cum Thus luftin Martyr faith,That /»pp/tcatios and thank/^iuings are the one]y per'
Triph. feB facrifice i pleafing God, and that ChrifHans haue learned to offer them alone.
AdScAfU' And Tertullian (i\X\fVe facrifice for the health of the Smperour _. :m (jod
£am. hath commanded with pure prater. And Ireneus faith , that this cleane offering
Ziib.4^ e, 3S» to be offered in euery place, is the praicrs of the Saints.
I V. ObieU, Hebr. i-^.xo.We haue an altar, yvhereof they may not eat e, which
ferne in the tabernacle. No w(fay they)if we haue an altar,then we mufl needes
haue a priefl > and alfb a reall facrificc. Anf. Here is meant not a bodily, but a
fpirituali
^ ioHchingfaflmg. ^^^
^iriluall altar ; bccaufe the altar is oppofed to the raatcriall T.ibcrnacle ; and
what is meant thereby is cxprcfled in the nextverfe,in which he procuesthat
Wchaue an altar. The bodies of the heafis ,T»hofe bloodtvAi brought mto the holy
flace by the high friefi for fmne, were burnt wthcut the campe :fo Lhnjl lefns, that
he wight fanUifie thefeople with his ovene blood yfuffered yvithout the gate. Now
lay the reafon or proofe to the thin^ that is prooucd, and we muft ncedcs vn-
dcrftand Chrift himfe!fe,who was both the altar,the pricft.and the facriflcc.
V. Obiea. Laftly, they fay, where alteration is both of law and coucnaiit,
there muft necdes be a new prieft and a new facrifice . But in the new tefta-
mcnt there is alteration both of law and couenant : and iherforc there is both
new pricfl: and new facrifice.
there is both new prieft and facrifice: yet not any popifh prieft, but onely
Chrift himfelfc both God and man. The facrifice alfois Chrift as he is man :
and the altar, Chrift as he is G od,who in the new teftament offered himfelfc a
facrifice to his Father for the finnes of the world . For thou^^h he were the
lambe of God flaine from the beginning of the world , in regard of the pur-
pofc of God, in regard of the value of his merit, and in regard of fiith which
maketh things to come as prefent , yet was he not adlually offered till the ful-
ncs of time came ; and once offering of himfelfc , he rcmaineth a prieft for e-
Uer , and all other pricfts befidehim, are fupcrfluous : his one offerin«^ once
offered ,bee!ng all- (ufficient.
The tii^elfth point. Offafling.
Otir confent.
Our confent may be (et downe in three conclufions. I. We doe not con-
derane fjfting,but raaintainc three: forts thereof: to wit, a morall,ciuill,3nd a
religious faft. The firft being morall,is a pradife of fobrictie or temperance,
when as in the vfe oFmcates and drinkes , the appetite is rcftrained , rh;,t it
doenot excecde moderation. And this muft be vfed of a!! Cln jfl'.-.us .. the
whole courfe of their liucs The fccond bccingciuill,is when vpon foirc par-
ticular nnd poljticke confiderations.mcn abftairie from certaine mc.itcs : as in
this our common-wealth the Lawinioynes vs toabftainefromfielL menteat
certaine feafons of the ycare, for thcfe fpeciall cndcs ; to preferuc the li ccd of
catte!!,and to maintr.ine the calling of the fifV-ermanThe tint d,nnmcly a i ( li-
o-iousfafl-.'s when tlse Huties of religion, as the exercife ofpraicrand huir.ilu-
tion arc nr/.flifed in fafting. And 1 cioenow fpecially intreatof ihiskind.
CrwA
ritrht endes of a religious faft, and they are three. The firft is, that then I- \ the
minde m:iv become attentiue in meditation oi the duties of fi;o(llirc!lc to be
and to teftifie our humiliation before God for our finnes:and for this endc in
the fift of Nfmene. the very beaft was made toabft.aine. ^
Conchf. 1 1 I. Weveeld vntothcm,thatfaftingis an hclpennd liMthcrancc
to the worOiip of God*, yea and a good worke alfo if it be vfed in a gooc^ ir a-
ntr.
p yt ^Reformed Cathohh
ncr. For though fading in it felfe beeing a thing indiflerentjas eating & drin*
king arc: is not to be tearmcd a good woi ke.yet beeing applif d^and t onfide-
red in relation to the right ends tefbre fpokcn c{' , and proiftifed accordingly:
it is a workc allowed of God, and highly to be efteerned of all the feruaius
and people of God.
77?^ difference or diffent.
Our diffent from the Church of Rome in the doftiine of fading dands in
y*. threethings. I. They appoint and prefcribefet times of fading, as neceffarie?.,
< to be kept: but we h.oldand teach that to prefcribe the time of a religious fad,
is in the libcitie of the Church and the gouernours thereof, as fpcciall occafi-
on /hall be offered. When the difciples of lohn asked Chrid, why they and
the Pharifes fad often, but his difciples faded not, he anfwercd , Canthe chtU
dren of the marriage chamber ntourne Oi long as the bridegroome « "with them : but
the daies rcillcome when the bridegroome (hall be taken away from them , and then
fhall the)' fafl-,Math.9. i 5 . where hegiues them to vnderdand,that they mufl
fad,as occafions of mourning are ofrcred. Where alfo I gather, that a fet time
of fading is no more to be cnioyned then a fet time of mourning. It was the
Spfl.H, opinion of Augudine , that neither Chrift nor hu tyfpo[}les, appointed any times
Contra ^ff-^fl^^g- And Tertullian faith, that they of his timefafled of their owne accordes
'S^fvchicos, finely, withoHt law or commandement , as occafons and time sferued. And Eufebi»
JM^/.c. /7 us (aith, that CJWb»//?>?^)rrf^r/?
^ thatthere isafettimeof fadingprefcribed,Leuit. 16.29. c-^;5/^ This fet and
prefcribcd £1^^ was commanded of God as a part ofthe legall worfhip which
had his endc in the death of Chrid : therefore it doth not iudifiea fet time of
fading in the new tedamcnt , where God hath left man to his owne libertic,
without giuing the like commandement. It is againe alleadged,that Zacharie,
7.^. there were fet times appointed for the celebration of religious fads vnto
the Lord, the fifth and thefeauenthmoneths. Anf. They were appointed vp-
on occafion of theprefentaffli«n:ions of the Church in Babylon, and they
ceafed vpon their deliucrancc. The like vpon like occafion may we appoint.
It is further obie£led,that fome Churches of the Protcdants obferue fet times
of fading, «ty^nr. In fome Churches there be fet daies and times of fading,
not vpon neceflitie or for confcience or religions fike , but for politicke or
ciuiU regardes, whereas in the Romifh Church it is helde a mortall finnc, to
deferre the fet time of fading till the next day tolbwing.
Secondly we dident from the Church of Rome touchirrg the manner of
Mola. tracl. keeping a fad. For the bed learned among them allow the drinking of wine,
^.c. I /. water, eleftuaries , and that » often within the compaffe of their appointed
^Navar. fad : yea they allow the eating of one meale on a faffing day at noonc-tide,
€, 2 1, and vpon a reafonabie caufe, one hourc before : the time of fading not yet
Nnm,27. ended. But this pradife indeede is abfurd , and contrarie to the prai^ife of
lad. 20.26. theolde tedament: yea it doth frudrate the ende of fading. For the bodily ^
5^^CT././2abdinence is an outw.ird meanes and fJgne whereby we acknowledge our
guiltinelTeand vnwoithinctreof anyof thebleflingsof God. Againe they
prefcribe a difference of meates, as whit-meateonely to be vfed on their fa-
iiingdoies, and that of ncceffitieand for confcience fake in mod cafes . But
wc
tdfichin^fafliHg. ^.
weholde this diftinaion of mcatcs both to bcfooli/h and ^vicked. Foolifh 5
becaufe in uch mcatcs as they prcfcribe , there is as much fil],na and dcliehr
as in any other mcatcs : asnamely in fiOi, fruitcs,wine Ac whicf they permit!
And It IS agamft the cndc of a religious faft to vfc any rcfre/hin^ at all i Co
farre as neceffitic of health and comdincffc will permit.' Thus the Church in
times part \kA to abftaine not onely from racatc and drinkc , but from all de-
lights whatfoeucr , cuen from foft apparcll and fwcctc oyntments. Joel 2 i <
\ -S^^P'fif^f'^Ii - — - : let r/;.bridegroome goc forth of his cham-
ber and the bnde out of her bride chawber.Dan. I o. j . /ate no pleafant breade,
veither came Hefh nor wine rvithm my mouth, neither did I annoint my (elf e at
«/A tiil three r^etkes of dates rPere fulftled i . Cor. 7. 5. "Defaudnot one an other,
except nbe wuh confent for a time, that ye may gme your felnes to h{!(\Y\^ and
frayer. ^
Againe, we holde this praftife to be wicked, becaufe it talceth away the li-
bertieof Chnflians: by VihichyVnto the pure all things are pure. And the Apo-
ftJc, Gal. 5. biddes vs to fland fa/} w this libertie , which the Church of Rome
would thus abohfh. For the better vnderftanding of this, let vs confidcr how
the Lord himfelfe hath from the beginning kept in his ownc handes as a ma-
fter in his owne houfe, the difpofition of his creatures for the vfc of man , that
he might depend on him and his word for temporall blcflings . In the firft
age,he appointed vnto him for raeale euery hcarb of the earth'bearino- fecde
and euery treewhercin there is the fruit of a tree bearing fecde, Gen. 1.29!
And as for flcfh , whether God gaue vnto him libertie to eate or not to cate,
we hold it vncerten. After the flood the Lord renewed his graunt of the yfc
of the creatures , and gaue his people libertie to cate the flefli of liuin» crea-
tures: yetfo as he made fome things vncleane , and forbad the eating of them:
among the refl:,the eating of blood. But fince the comming of Chrifl he hath .„
inlargcd his word, andgiuenhbertieto all both lewesand Gentiles,to cate of^' ^°'^'
all kinds of flefli. This word of his we reft vpon ; holding it a doiflrine of de- ' '^^^"^'
uills, for men to commaund an abftincnce from mcates,for confcicnce fake ;
which the Lord himfelfe hath created to be receiued with thankfgiuino-, So-
crates a Chriftianhiftoriagraphcr faith , that the Apoflks left it fee to euery one Trip, hifi, L
to vfe what kinde ofmeate they rvould on faflingdaies,and other-times. S\)m(^\on in^-^^P-S^»
lent drejfed fypines fle/hyAndfet it before a (ir anger , eating himfelfe and bi^i^tn^ the HijLtrip.
granger alfo to eate: who refufingand prefejjing himjelfe to be a Chrtftan, therefore I'l-cio.
(faith he)the rather mujl thou doe it :for to the pure all things are pure, at the word
cfQodteacheth vs.
But they obieft ler. ^ %. where lonadab commanded the Rechabitcs to ab-
ftasne from wine : which commandemcnt they obeyed, and arc commended
for doing well in obeying of it: thereforc(fay they)fomc kinde of mcatcs may
lawfully be forbiddcn.
relio-ion, or merit, but for other wife and politicke regardes. For he injoyncd
his pofteritie not to drinke winc,not to build houfcs,not to fow feed, or plant
vineyards , or to haue any in poffcflion : but to hue in tents to the cndc they
mi2;ht be prepared to beare the calamities , that fliould befill them in time
10 coiue, Biit tliePopiih abftinence from ceitaine meatcs, hath refpeft to
ton-
p8o A%eformedCdtholtke
confcicncc and religion : and therefore is of an other klnde , and can hauc no
warrant thence.
1 1. ObieH. Dan. i o. ^ . Daniel beeing in heauinesfor three weekes of daies,
abftained from flelli:and his example is our warrant. e>
of holy men in auncient times, when they failed many daies together of their
owne accords freely to abftaine from fundrie things ; and thus Daniel abftai-
ned from flelli.But the popifhablfinencefrom. fiefh is not free, but ftandsby
commandement, and the omitting of it , is mortall finne. Againe, if they will
follow Daniel in abftaining from flerh , why doe they not alfo abffaine from
all pleafant bread and wine *, yea from oyntments : and why will they eate any
' thing in the time of their faft ; whereas they can not fhew that Daniel ate any
TraB ? thing at all till euening. And Molanus hath noted that our ancetours abftai-
>. . , //,«*/ ;? ned from wine and dainties, and that fomeof them ate nothins; for two or
three daiestogetlier.
Thirdly they alleadge the diet of lohn Baptift , whofe meate was Locuftj
and wild honie: and of Timothie,vvho abftained from wine.s-^w/.Thcir kind
of diet, and that abftinence which they vfed , was onely for temperance fake ;
not for confcience, or, to merit any thmg thereby : let them prooue the con-
traric if they can.
Thirdly'and laft ly , we dilTent from them touching certainc ends of fafling.
For they make abflinence it felfe in a perfon fitly prepared,to be a part of the
worfhip of God: but we take it to be a thing indifferent in it felfe,& therforc
,^ T . no part of Gods worfliip: and yet withall,being well vfed, we efteeme it as a
Murf^ 7» 'pj-oppe ©r furtherance of the worfhip , in that we are made the fitter by it to
worfhip God. And hereupon fome of the more learned fort of them (ay, Not
the worke of fading done, but the dcuotion of the worker, is to be reputed
the feruicc of God. Againe , they fay , that fafting in,or, with deuotion, is a
workeof (atisfaftion to Gods iullice forthe temporall puni/limentof our
(innes-Wherein we take it they doe blafphemoufly derogate from Chrift our
Sauiour,who is the whole and perfeft (atisfai^ion for finne,both in refpeft ©f
fauk and punifhment. Here they alleadge the example of the Nmeuites, and
Achabs falling, whereby they turned away the iudgements of God denoun-
ced againft the by his Prophets. We anfwer , that Gods wrath was appeafcd
towards the Nmeuites,not by their fafling, but by faith laying hold on Qq6.%
mercie in Chrifl:, & thereby (laying hisiudgement.Their falling was onely a
MfitJ2.'f/.fi(fnc of their repentance: their repentance a fruit and (igneoftheirfaith,
whereby they belecued the preaching of Jonas. As for Ahabs humiliation,it
is nothing to the purpofe: for it was in hypocrilie: if they get any thingtherc-
by,let them take itto themfelues. To conclude,wc for our parts doe not con^
demne this excrcife of fafling , but the abufe of it : and it were to be wifhed
that fafting were more vCcd of'all Chriftians in all places:con(idering the lord
doth daily giuc vs new and fpeciall occadons of publike and priuatc fafting,
T^heXflLpoint. OftheJhteof^erfeBton.
Onr confertt.
Our confcntlwill fctdowncin two conclu(ions. I All true bcleeucrs
hwe
3' IS'
hauc a ftate of true per feaion in this lifc,Matthew. j. 48. Beyouperfe& aiyour
father tn heaucn ii perfeEi. CQn.6.i^.Noah »-^ a m/f A>}dferfea man w htJ time,&
walkedmth god.Gcn. 1 7. i .fVa/ke before me arid be f erf e^. And furdric kings
of luda are faid to walke vprightly before god with a pcrfed heart, as Dauid,
Iofi.is,Hezekias,&c. And Paul accountcth himfelfe with the reft of the faith-
fulltobcperfeaiXaying,/:^/!^/ aU that are per feU heethti4m'tnded^\\\\.-^,\^,
Nowe this perfection hath two parts . The firft is the imputation of Chrifts
perfeft obedience, which is the ground and fountaine of all our perfc^ion
whatfoeuer.Heb. I o. 1 ^3y one o^r/«^,that is,by his obedience in his death &
paflion,W^ he confecrated.xix made perfcft,/or ener them that be/eeue.T he (c-
cond part ofChriftian pcrfe£lion is fynceritie,or,vprightnes,ftanding in two
things.The firft iSjto acknowledge our imperfection and vnworthines in re-
fpeft of our feluesrand hereupon,lhough Paul had faid he was perfea,yet he 7>^//
addcth further ,that he did account of himfelfe, not as though he had attained q. ,1
to perfe^ion:but did forget the good things behinde,and indeauoured him-
felfe to that which was before.Here therefore it muft be remembred, that the
perfeftion whereof I fpeake.may ftand with fundrie wants and imperfefti- .
onsJt is (aid of Afa that his heart woiperfeEl tvith god all his dates , and yet hee '^' '''*
fulled not downe the high places, 2iV\^\it^m^
the phijitians andnot in the Lord.Stcon6\y this vpri^htnes ftandcs in aconftant
purpofe,endeauour,and care to keepe not fome fiwe,but all and euery com-
mandement of the lawe of God,as Dauid faith,Pfal. i ig.6.ThenJhall J not bee
confoundedytpheH Ihane reJpeSi to all thy commandements . And this endeauour
is a fruite ofperfe£tion,in that it procecdes from a man regencrate.For, as all
men through Adams fall,hauc in them by namre the feedes of all (inne,nonc
cxcepted^no not the finne againft the holy ghoft:fo by grace of regeneration
through Chrift,all the faithfull hauc in them likewife the feedes ofall vertucs
needfull to faluationrand hereupon they both can and do endeauour to yceld
perfect obedience vnto God,according to the whole lawe. And they may bee
tearmed perfc£f,as a child is called a perfeft man : though it want perfeftion
of age and ftatureand reafontyet hath it perfeftion of parts:becaufe it hath all
and euery part and facultie both of bodie and foule that is required to a per-
feftman.
CoMclnf.ll. Thert be certaine works of fupercrogation: that is, fuch works
as are not oncly anfwerablc to the law,and thereupon defer ue life euerlafting:
but goc beyond the lawe,andmerit more then the law by it felfe can make a-
ny man to merit.But where may wee finde thefc workes?not in the perfon of
any mcerc man,or angel,nor in all men and angels: but onely in the perfon of
Chrift God and man : whofe workes are not onely anfwer.ible to the pcrfc-
£lion of the lawe, but goe farre beyond the fame. For firft the obedience cf
his life confidcred alone by it felfe , was anfwerablc euen to the rigour of the
lawc:and therefore the fu^erings of his death and paffion,w'ere more then the
lawe could require at his hand : confidering it rcquireihnopuniH.mcnt of
Iiim,that isa doer ofall things contained thcrcin.Secondly,the very rigour of
thelawe requireth obedience onely of them that arc mcere mcn:but the obe-
dience ef Chrift was the obedience of a perfon that was both C od and man.
S(( I Thirdly,
^^1 A Reformed Catholike
ThircIiy,tftelawcrcquircspcrfoiiall obedience, that is, that eucry man fiif-
fill the law for himfelfe , and it fpeakes of no more. Chrifi eheyedthe loppfcr
himfelfe^nothtazMk hec did by his obedience merit his owne glorie : but be-
caufc he was to be a perfeft and pure high prielt, not onely in nature but alfo
inlifejand a^ he was a creatiire,hc was to be conformable to the lawe. Nowe
the obedience which Chrift performcd,was not for himfelfe alone, but it fcr-
ueth alfo for all the eled1:& confiderine it was the obedience of God(as Paul
fignified when he faid,fecde the Chnrcn of God , which he purchafed vi^h bi^
hlood)\i was fufficicnt for many thoufand world$:& by rcafon the lawe rcqui-
reth no obedience of him that is God: this obedience therefore may truely be
tcarmed a worke of fupercrrogation. This one wee acknowlcdpe,and bcfide
this we dare acknowledge none. And thus farre we agree with the Church of
Rome, in the doftrinc of the eflatc of perfe£lionjand further wee darcflot:
§0«'
The dsfferencci,
The Papiflyhold(asthc writings of the learned among them teach)that a
man beeing in the ftate of grace,may not onely keep all the commandtments
of the lawe,and thereby defcrue his owncfaluation: but alfo goe bcyonde the
liwe and doe workcs ot fupercrrogation which the lawe requireth notias to
pcrforme the vowe of fingle life,and the vow of regular obedience, Sec. And
by this mcanes(they fay)men deferue a greater degree of glorie then the- lawe
can afFoard.Of perfedion they make two kinds:onc they csMnecefarieperfe-
S/
ternall life is dcferucd. The fccond , isprofitatle perfeSIio», when men doe not
onely fuch things as the law requires,but ouer and befides,they make certain
vowes,and perforrae certainc other duties which the law inioynesnot:for the
doino- whereof they lliall bee rewarded with a greater meafure of glory,then
the lawe defigneth . This they make plaine by comparifbn : Two fouldiers
fight in the fieldc vnder one and the fame captainc:the one onely keepes his
ftanding.and thereby deferueshis paietthe other in keeping of his pUce;>doth
alfo winnc the enemies ftandard;or doe fome other notable expl6it;now this
man befides his pay deicrues fome greater reward . And thus (fay they)it is
with all true Catholikes in the ftate of gracerthey that keep the law fhall hauc
life eternalhbut they that doc more then the Iawc,a$ workes offupererrogati-
on,rhall be crowned with greater glorie.This is their do£trine.But-we on the
contrarie tcach,that albeit we are to ftriuc to a perfedion as much as we can,
yet no man can fulfill the lawe of God in this life: much leffe doe workes of
fupercrrogation :f or the confirmation whereof,thcfe reafbns may be vfcd. I.
In the morall lawe two things are commanded- Fir ft theloue of God and m3.
Secondly, the manner of this loucrnowe the manner of louing God,is to louc
him with all our heart and ftrcngth. Luk. i o. 17. Thou ihah hue the Lord thy
Codtrith all thy heart ^andtvith all thy foule , and with allthyflrengthyO.nd'tvith all
thy thbfight,&c. As Bernard (3\d,The meafure eflduinggod^ is to loue himrvithout
measure, ^nd that is, to loue him with the grcatcft perfedionof louc that can-
befall a creature. Hence it followes that in leuing God,no man can poflibly
doe morethea thsiawc rcquireth;and thcrforc the performance of all vowes,
whaJ».
^fthe^ateof^erfeBktu pg,
^v1iatroeuer,& all like dutJcs,comes fhort of the intcmion or fcopc of the law.
n.Rcafon.Thecomp2rfcofdiclavvialarge,& cotnprclicndcthinitinorc
tihenthemindcof niancanat the firft conceiuc: for cucry commandemcnt
hath two parts.d ic «e^atiue and the affir matiuc . In the negatiue is foi bidden
not oncly the capital! finne nained,asiiiwthcr,tlKft,adultcrie,&c.l)Uta]] Hrns
ofthe fame kinde^with all occafions and prouocations thereto. And in the af-
firmatiue is commanded not onely the contrarie vertucs,as theloucof God,
and the louc of our nejgbours honour, life, chaf}itic,goods,good name , but
the vfe of all hclpcs and ni6anes , whereby the faidc vcrtucs may bee prcfer-v
ucdjftirthercd.and praaifcd.Thus hath our Sauiour Chrifl hjm(elfe expoun-
ded the iawe,Matho-. 6. vpon this plaine ground I conclude, that all duties
pertaining to life and manncrs,comc within the lill of feme morall comman-
dcment. And that the Papifts making their works offupererrogation meancs
to further theloue of God and man,mu(} ncedes bring them vnder the com-
pafrex)flhc lawc. Vnder which,if they be, they cannot pofTibly goe bcyondc
the fame.
Reafbn 1 1 1.Luk. t 7. 1 o.fVhenye haue done aOthofe things that are convnan-
dedvs we arevnprofitableferuatsr-we hane dene that vhtch rras our dttty to ^^.Thc
PapifVs anfwer that wc are vnprofitable io God but not to our fclues:but this
ihift of theirs is befide the very intent ofthe place. For a feruant in doing his
duty is vnprofitable eucn to hirofelfcjand doth not fo much as dcferue thanks
at his mafters hand^as Chrifl faith jV.p.'Dc.fr-^ he thanke that feruant. Secondly
they anfwerjthat we arc vnprofitable femants in doing things commanded: